Cultivating Wisdom

Cultivating and practicing wisdom leads to wisdom.

The I and the You

The “I” does not refer to the same person as the “You.” The “I” is a navigator who helps us operate in the world. The “You” is a spark of light that is love and wisdom itself.

Sinai and Human Authority

Jews believe that at Sinai the Source gave human beings the authority to make their own decisions and run their own affairs.

Repairing the World

If we seek to repair the world, we must be able to look into the depths of hell and see hope.

Love

To feel true love for another is to feel the presence of the Source.

Great Warriors

Great warriors stand their ground; they do not initiate conflict.

History in our Cells

Each person contains the history and memory of the species and the planet in his or her cells.

Healing the Pain of Our Ancestors and Parents

Torah teaches us to heal the pain of our ancestors and parents: Abraham for Terah, Jacob for Isaac and Rebecca, Joseph and his brothers for Jacob, Moses for Abraham and Sarah, Joshua for Moses, and we for our own.

Self-Interest and World Repair

The Source implanted self-interest in humans in order that they might be able to repair the world.

Hermit Crabs as Social Networkers

http://tuftsjournal.tufts.edu/2010/05_2/features/02/

This is pretty cool: Hermit crabs and human beings as social networkers.

Learning from each Person

There is always something to learn in every place and from every person.

Love Your Neighbor

“Love your neighbor as yourself.” “Yourself” is not your I, but your divine spark, the authentic you. (Lev 19:18)

Anxiety

Anxiety: millennial residue; protection, also subversion; when transformed, a gateway to self-discovery, community renewal.

High-Power Repairman

http://www.tvkim.com/watch/116/kims-picks-high-power-repairman
I found this moving. This high power repairman is one of those people that makes possible the lives we live. We often forget that, what we take for granted, requires others to have complex skills and courage

How to Build Neighborhoods

What if we built our neighborhoods around curves rather than straight lines?

You and I

You and I: Where does one end and the other begin?

Judaism and Social Action IV

One further positive on government:  the environment.  If we didn’t have federal mandates, Lake Erie would still be burning, chemical and other toxic waste producing companies would be doing more damage to our soil and water, I and lots of others would be suffering from more severe asthma-induced air pollution (I’m personally still waiting for more restrictions on air particulates–it would help me to breathe), we’d continue to enjoy the benefits of DDT in our food, etc.  Sometimes the mandates are too strict (I’ve seen that with our own small family property in the Boston area), but all in all I prefer to be able to eat, drink, breathe, and live on a healthy planet.  If you want it the other way, take a look at Love Canal and other similar locations:  that’s what we have to look forward to without government “improvements.”

Again, government (WE) sometimes does the job well and sometimes badly.  That doesn’t mean we should either rely on government or remove it, but frankly we need to look to ourselves and ask ourselves what we’re doing wrong or not doing at all.  It’s up to us.  Government ineffectivenss, impersonalness, and bloat are just smptoms of our own attitudes and behaviors.

Judaism and Social Action III

An email response to a friend of mine:

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A couple of points.  You’re right.  There is a distinction between government-sponsored social action and social action in a Jewish context.  But the distinction is NOT between “government” and the “individual.”

For one thing, “government” is composed of individuals–just like you and I, they’re members of our communities.  There is no “us” and “them” (i.e. goverment and people).  That’s an illusion.  The government is “us”; if we don’t like it, that’s our problem, and we should elect new reps who will change it (obviously campaign finance reform may be necessary, but that’s ultimately in our hands too).  Posing government as some kind of demonic bogeyman is just another form of scapegoating.  It tries to fob off our problems on some other entity or group of individuals.  It’s another component of the victim mentality prevalent in Western culture.  Usually we think of ethnic groups as engaging in the discourse of victimiziation, but those who blame the government for all of our ills do exactly the same thing.

Government does good things, and government does bad things.  It built our highway system.  The Voting Rights Act allowed African-Americans to vote in the South.  It gave us the GI Bill of WWII, which allowed a whole generation of GI’s to attend college and buy homes and helped to produce the modern American economy from which we still benefit.  For all its faults, affirmative action and diversity have produced work forces that include women and minorities–I think of universities where I have worked, and I know that they would look very different without the pressure of government (probably hardly any women or minorities).  Of course, government does bad things as well.  Look at our tax code.  Look at the huge bureacracies.  Look at the welfare system.  Look at the Post Office.  Look at the mess we have for an educational system.  In the end, what government does well and what government does badly simply reflects on US.  Good or bad, in the end we are responsible.  Instead of blaming government or the “system,” we need to take a good, hard look at ourselves.

As to Judaism on social action.  Judaism does not view individuals as completely separate from their communities.  That’s why at Yom Kippur we atone for sins that we ourselves as individuals may not have committed.  And Judaism always views indidiuals as part of a larger Jewish community.  And the rabbis wrote the Mishnah, Talmud, and Responsa for the express purpose of governance.  They always envisioned a Jewish society in which these laws (civil, criminal, and religious) would run a nation.  That’s because Judaism isn’t solely a religion, but also a culture, a people, and a nation.  It’s both indidivual and group.  The two go together.  Tzedakah, etc., are OBLIGATIONS that Jews have both as indviduals and as a community.  The rabbis viewed those who did not do their share not only as making an individual error, but as disturbing the harmony and well-being of the larger group and even the cosmos.  And there were penalties when such behavior got out of hand.  I’m not personally a big fan of a rabbinic government, but, when we refer to the rabbis, we should be clear:  THAT’S WHAT THEY THOUGHT.  It’s fine to emphasize the individual over the group (though I myself prefer a more balanced and integrated approach), but in any case that’s not how the rabbis thought or think even now in Israel.

The individualism that some in our country emphasize reflects a very different tradition from the rabbinic one.  It’s a wonderful tradition that has helped to make our nation what it is today, but (in my opinion) it owes more to the Enlightenment than to any earlier religious traditions.  As for myself, I believe that we can exist both as individuals with our own personal goals and needs and as members of larger communities with whom we share group commitments and oblgations.  It’s always a balance, but that’s the challenge we have to acknowledge and face.

When We Change

When we change, others change. When we heal, others heal. When we love, others love.

Freedom

Freedom is the choice to take the keys out of our pockets to unlock the chains we have placed on ourselves.

Memory

Everything will be forgotten.  Nothing will be forgotten.

Meeting People

Meet people where they are rather than where you would like them to be.

Judaism and Social Action II

This is an email response to a friend of mine:

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We both agree then:  The Government is US, and there are appropriate and inappropriate uses of government (federal, state, county, city).  And you’re right that the GI bill and the federal interstate highway system are projects WE commisioned government to implement.  That’s exactly my point:  “They” is “us.”

But here’s where we disagree.  The very projects that changed our lives are “improvement” projects.  They are a form of “social action.”  The GI Bill allowed a whole generation of people to move into the middle class.  The interstate highway program (even though it began as a defense project) made it possible to truck goods quickly and efficiently all across the country and helped to unify this county by making it accessible to a much larger percentage of the population.  Social Security and Medicare helped to transform the economic and social status of our elderly population.  Affirmative Action (flawed as it is) made it possible for large numbers of women and minoirites to enter into careers and companies from which they would otherwise have been excluded.  Etc.  This all involves improvement.   If you call that “socialism,” then I guess we’re stuck.  I call it intelligent public policy.  And nothing is value-free.

Further, “improvement” is related to “stability.”  Look at Cincinnati and what happens when a city fails to deal with deeply rooted policies of racial prejudice.  City government in Boston did something different.  When confronted with the same problems, the mayor and council adopted a plan that changed the ethnic and racial makeup of its police force.  Guess what?  The problems diminished, and Boston (once synonymous with racial tension) has developed a reputation for decent community policing and relative ethnic harmony.  In other words, if you want stability, you also need “improvement.”  I don’t see how you do this without government (WE), though private corporations and non-profit groups are equally important.  Cliched as it is, “private-public partnerships” is an excellent and apt phrase.  By its very definition, government is involved in forms of social action.  Otherwise, I guess we’re back to the state of nature.

Judaism and Social Action I

This is an email response to a friend of mine:

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I enjoyed your essay. There’s a lot there that makes sense. I think you’re right about the importance of “separation” and binary opposition. Have you read the work of the structural anthropologist, Claude Levi-Strauss, on this general subject? He bases his theory primarily on the work of structural linguistics and its application in the study of kinship patterns. The anthropologist, Mary Douglas, has a lot to say as well (particularly in her book, “Purity and Danger”). Most recently, Saul Olyan has written a book that you might find interesting and relevant: “Rites and Rank: Hiearchy in Biblical Representations of Cult” (Princeton, 2000). I have not seen or read it, but he apparently deals with these issues in detail.

On the issue of polarity in Christianity, you definitely make a good point about the centrality of evil, the consequent concern for preventing it, and the resultant tragedies that have occured. Yet, it is also true that Christianity is fundamentally different from Zoroastrian religion in at least one respect. Christianity does not posit an equal force of evil (the devil) in the universe that is on a par with God (good). Gnostics, Mandaeans, and even some Jews (Elisha ben Abuya) may have done this, but not the mainstream Christian tradition as it has come down. Original sin is a human creation (Adam and Eve), not directly part of the original creation of God. So Christian views of evil are actually rather complex.

At the same time, Judaism was certainly influenced by Zoroastrian religion. The notions of an afterlife, physical resurrection, and paradise may all have part of their origin in Zorastrianism. And the Christian idea of a “devil” figure comes from Judaism! Satan occurs in Job, and in later intertestamental Jewish texts, Satan appears as an opponent of God. Many Jews have had, and continue to have, a preoccupation with evil forces in the universe. Evil is not an exclusively Christian concern, though I think you’re right that Christians may emphasize it somewhat more than Jews, especially as an abstract concept or force in the universe. You’re also right that Christians tend to place evil outside of ourselves and the world than have Jews. And your point about entropy and original sin is excellent.

Yet, I do believe that we Jews have had our own preoccupations as well and that this has led to our own process of externalization: unclean and clean, pure and impure, especially. While traditional Judaism has not posited “sin” as an outside force, we have tried to keep “impurity” and “uncleanliness” outside of our environments. Some have gone to great lengths to achieve this. Judaism has tended to envision these disturbing elements not in theological terms, but rather in ritual terms.

As for “gemilut hasadim,” I think “acts of mercy” or “acts of compassion” is a translation that does not quite catch the depth of this phrase. “Rahamim” usually translates “mercy,” and that’s what most translators have used. “Hesed” can mean “kindness, “love,” “affection,” “piety,” and more. “ahabah” refers to the concept of love, particularly between human beings (whether that of friendship or family). It’s a very common word in Hebrew. “Lovingkindness” is an English attempt at trying to convey two of the connotations of “hesed”: “love and “kindness.” I think “hesed” includes the quality of humaneness associated with the Yiddish word (from German) for a real human being, “Mensch”: Somebody who goes above and beyond their apparent obligations to take the pain, suffering (and joy!) of others into their hearts. It is a concern for others that includes an awareness of our fundamental connectedness to one another.

The noun, “gemilut,” comes from the Hebrew verb, “gamal”: “to do good/evil,” “to reward,” “repay,” “ripen,” “wean.” “Gemilut” is not used in the Bible, however, and we are not certain of its original meaning. It is my hunch that “gemilut” conveys a sense of “ACTION,” EDUCATION (broadly speaking), and also of “MORAL OBLIGATION`.” So “gemilut hasadim” is a moral imperative to love your neighbors, helping them when they need it and sharing in their joy: clothing the naked, feeding the starving, healing the sick, comforting the bereaved and the depressed, celebrating weddings, rejoicing in other’s successes, adding positive energy to the world. It’s that force of goodness in the world that maintains our existence, as Simeon the Righteous implied when he said, “On three things, the world stands: the Torah, worship, and acts of lovingkindness.”

So “gemilut hasadim” definitely calls us to act on behalf of others, including social action. As to the specifics of “sweatshops,” you have made some very good points. This is not an easy issue. Even so, I think, for example, we have an obligation to stand up for what we believe. If we believe that it is inappropriate and immoral for children to work full-time for low pay at factories which produce our clothing, we have an obligation to say so and work toward another means of production. In the nineteenth and early twentieth centuries, industrialists and free market theorists offered the same arguments when they faced popular opposition to child labor. Yet, though the content of the arguments had changed, the assumptions have remained more or less the same since antiquity: cheap labor allows the production of more goods at a lower cost and greater profit.

But we decided to pursue another course, eventually resulting in a system of compulsory education for children. In fact, this gave us the skilled labor that allowed us to create the powerful economic engines characteristic of Western nations. I think we have the obligation to encourage other countries to take a similar course–to use the incentives at our disposal in order to produce more just societies. Do we want societies riven by the division of the population into small wealthy classes and large poor classes? I don’t think so. What threatens our national security? I believe it is no longer large armies, but rather unstable nations, much of whose populations live in poverty, illiteracy, poor health, and consequent despair. This produces terrorism, jingoistic nationalism, mass emigrations, environmental disasters, population explosions, drug economies, antagonism to the U.S. and the West, etc. It’s not just a moral or economic issue, but one of national security. By discouraging child labor and by encouraging education, we have the chance to see the formation of nations with dynamic middle classes and more powerful economies. In other words, we will have a more productive and safer world. At least, I hope so.

I’m by no means an expert on this, but it seems to me that the moral call to social action and economics actually conspired to create what we have now. Does it always work out this way? No. Do good intentions sometimes lead to bad results? Yes. Can bad intentions actually at times produce good results? Yes. Can good people disagree about a moral course of action? Of course. In fact, the discussion itself may produce an awareness and a plan of action that would not have otherwise existed.

I believe, however, that “Gemilut hasadim” does call us to take action on behalf of others, including those we don’t even know in parts of the world we may never have visited. We may make mistakes, but that does not mean we should avoid putting ourselves in the world. Not to do so is (in my opinion) an error and misses the thrust of “gemilut hasadim.”

Thank you for thinking about these issues so deeply. Your essay should help us all. I know it’s helped me. I think you’re absolutely right about God and the holocaust. We spend too much time thinking about God’s intentions and not enough looking at our own actions and foibles. Also, I had never thought about entropy in such positive terms as you put it. You really changed my view there Perhaps entropy is a gift that God has given us. Hmm . . .

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