Here is how you and your team can use ChatGPT to better reach more humans…in your case students to take interest in your cause, classes, offerings, trips and more. 

You can actually use ChatGPT for…

PERSONALIZING

1. Ask ChatGPT to rewrite this headline to make it more appealing to all college students or to make it even more appealing to introverts. 
2. Likewise, you can ask it to write text that persuades returning students to join for additional programming. 
3. We are sure there are other ways as well…here’s the thing…

WHY YOU ALWAYS FEEL BEHIND

This AI thing is THAT big of a deal. 

People – lots of people – aren’t trying it yet. They hear about it. But they’re not actually digging in. Don’t play catch up. This time be ahead. You need to. 

Why?

The pace of change continues to accelerate. For this one, you’re going to have to buckle down and try it out a bit.

Until you just see it everywhere.

Click here or here to begin…

First…a bit of background: 

Did you know that some of the key players in the AI space are Jewish? Sam Altman is the man behind ChatGPT serving as the OpenAI CEO. He has grandparents who were Holocaust survivors and has been described by Peter Thiel as someone who “is culturally very Jewish.”

The open source company that developed the recent artificial intelligence sensations ChatGPT was co-founded by Greg Brockman…another Jew.

Generate Ideas

Sometimes it’s hard to find good ideas to create unique programming, a Shabbaton or trips. You and your team have “writer’s block.” Now, you can ask ChatGPT to get lots of ideas in minutes. It won’t do all of the work for you. That said, it’ll certainly be a new entity at your brainstorming table.

Research & Analysis

As nonprofit professionals, we need to research on Google to learn about locations and what interests the students of today. Let’s be honest. It can take hours. 

ChatGPT can give you and your team general insights on a location or more and save lots of time. 

Compare & Analysis

You can compare two different things like: texts, locations and more. You can make ChatGPT analyze the outcome for the better. 

For background, an overview and how to access ChatGPT please click here.

Ludwig Wittgenstein (notebook, 1931)

There are two types of kedushah (holiness). The first is the active generating of holiness through doing the commandments and through sanctifying the material. However, there is another type of sanctity — purity (taharah). [1] Simply stated, purity is achieved through separating ourselves from that which is immoral, impure, and forbidden. [2]

Purity allows us to avoid the blockages that prevent us from connecting with our deeper, spiritual selves. Purity, in this sense, is a release from the baggage holding us back and from the layers of impurity that build up plaque around our holy soul.

The opposite of purity — impurity (tumah) — never means something physical. It is a purely spiritual concept. The word tumah is related to the word timtum, which means a spiritual blockage. Timtum ha’lev means a blockage of the heart — blocked from purity or clarity. In Hebrew, the ט (tet) and the צ (tzaddi) often interchange to form weaker and stronger forms of the same thing. Thus, the word tameh is related to the word tzameh — thirsty, indicating that tumah is a spiritual thirst. So too, timtum — spiritual blockage, is related to tzimtzum — a contraction. All these “t” words have similarities for the deepest of reasons.

In the events that lead up to the story of Chanukah, the Greeks made the Holy Temple’s oils impure. This means that they blocked the paths of wisdom and prevented spiritual access to clarity. [3]

Tumah, therefore, has its source in a spiritual contraction, leading to distancing and subsequent thirst. Kosher animals are called pure, [4] and unkosher ones are called impure. [5] When we eat non-kosher foods, we increase the layers around our soul and make ourselves less sensitive to spirituality. [6] The sin here is the he’eder [7] — the vacuum inside of ourselves devoid of spirituality because it is filled up with something else. [8] Similarly, illicit intimate relationships are also called impure. [9]

By contrast, tahor — to be pure — is related to tzahor (again the tet-tzaddi exchange), which means clarity or brightness. (Hence, tzaharayim — afternoon, the time when the sun is brightest.)

Continue reading Sanctification as Purity.

ENDNOTES

[1] Reishit Chochmah, Shaar Hakedushah, Chap. 1.

[2] Rashi, Leviticus 19:2, explains that kedushah (holiness) means “separateness.” 

[3] Sefer Hachinuch 362.

[4] Genesis 7:2. 

[5] Leviticus 11:5,29; see Rashi on v. 29.

[6] The words “ve’nitmeitem bam — you will become impure through them” (Leviticus 11:43) are interpreted by the Sages as “ve’nitamtem bam — you will be blocked through them.” In Hebrew, these two words are the same letters with different vowelization —.ונטמתם

[7] .העדר 

[8] Maharal, in many places.

[9] Leviticus 18:24; Numbers 5:14; Deuteronomy 24:4.

Read the previous essay, How Does Holiness Work?

Olami Resources is happy to present a series of free installments featuring Rabbi Avraham Edelstein’s important new book, The Human Challenge. This week’s essay is from Section Two – Holiness. Purchase a copy of The Human Challenge.

Rabbi Avraham Edelstein serves as the Education Director of Neve Yerushalayim College for Women and a senior advisor to Olami. Many of Rabbi Edelstein’s foundational publications addressing the world of Kiruv appear on OlamiResources.com.

The very idea of a miracle has different meanings to different people. Do miracles even occur today in Jewish thought? Was the founding of the Jewish state in Israel in 1949 a miracle? The Six Day War in 1967? Should we view the transporting of 14,000 Ethiopia Jews to freedom and safety in Israel from Ethiopia, in the middle of a war zone, in one day in 1991, as a miracle?  To some, all of these or some of these events may be considered a miracle.  To others, there is nothing miraculous about these events in modern Jewish history. Can an event be considered a miracle if the laws of nature are not violated? To answer these questions, we need to define the Jewish concept of a miracle. In order to help understand and define a miracle, however, we should first analyze and define its purpose.

PURPOSE OF A MIRACLE

Many people feel that the purpose of any miracle is to convince its witnesses to believe in G-d. Although this may be a Christian notion, Judaism and the Torah do not accept this as the explanation. The Torah itself implies this, [2] in its description of any prophet who arises and tells the people that G-d appeared to him. Then He performs miracles to “prove” that he is a true prophet and then tells the people not to follow G-d and the ways of the Torah. The Torah instructs the Jews how to react to this situation. Despite the miracles openly performed, one may not believe this person as a true prophet, and he should be killed.

If the prophet is not legitimate, the question arises, then, why G-d would allow this false prophet to perform the many miracles? The Torah continues and answers this unwritten question by saying that G-d is testing the people to see if they truly believe in Him or not. This entire passage shows that the people’s belief in G-d cannot and should not be based on the performance of a miracle, but must be based on a commitment that goes beyond what the eye can see and that which can be proven only through experience. A miracle cannot prove the existence of G-d, as G-d himself allows false prophets to do miracles in order to test the people’s faith. This notion is codified by Maimonides [3] where he rules that a person may not base his or her belief in G-d upon the existence or performance of miracles. He explains that many magicians and charlatans can perform what appears to be miraculous but is only a sleight of hand or a trick. Miracles, then, cannot form the basis of belief in G-d. (It should be noted that miracles can and should be used to verify if a prophet is a true prophet, providing that he or she does not instruct the people to violate any aspect of the Torah. This is the general procedure for any Jewish prophet, in general, [4] and was specifically demonstrated in Moses’ attempt to prove his legitimacy to the people. [5] But a miracle is not a means test to prove the existence or legitimacy of G-d.)

What, then, is the main purpose of miracles in Jewish thought? 

To continue reading, please download the entire essay in WORD or PDF.

Download the source sheets in WORD or PDF.

Endnotes

[1] Berachot 35b

[2] Deuteronomy 13:2-6

[3] Maimonides, Hilchot Yesodai HaTorah 8:1

[4] Deuteronomy 18:21-22

[5] Exodus 4:1-9 and 4:30-31

______________________________

Rabbi Dr. Nachum Amsel currently works with Rabbi Berel Wein and the Destiny Foundation as the Director of Education, whose mission is “to bring Jewish history to life in an exciting, entertaining and interactive way.” Rabbi Amsel has also served as a teacher, a school principal, and an adjunct professor. He has also taught over 2000 educators how to teach more effectively. Rabbi Amsel has worked in all areas of formal and informal Jewish education and has developed numerous curricula including a methodology how to teach Jewish Values using mass media. Recently, he founded the STARS Program (Student Torah Alliance for Russian Speakers), where more than 3000 students in 12 Russian speaking countries learn about their Jewish heritage for five hours weekly. Rabbi Amsel previously served as the Educational Director of Hillel in the Former Soviet Union. He lives in Jerusalem with his wife and has four children and four grandchildren.

This essay is from the forthcoming book, “The Encyclopedia of Jewish Values: Man to G-d Issues and Rituals.”  This essay is not intended as a source of practical halachic (legal) rulings. For matters of halachah, please consult a qualified posek (rabbi).

The Jewish calendar is a lunar calendar, based on the cycle of the moon around the earth. This cycle takes twenty-nine and a half days, so the months are alternately twenty-nine or thirty days, except for Cheshvan and Kislev, which can be either twenty-nine or thirty days. [1] There are twelve months in a regular year and thirteen months in a leap year.

The Torah requires that the Jewish festivals fall not only on the same date each year but also at the same season. Thus, the lunar cycle needs to be maintained in line with the solar cycle, which determines the seasons. However, the solar year of 365 days is eleven days longer than twelve lunar cycles. Accordingly, an extra month, Adar II, is added to the year, making a leap year seven times every nineteen years. In this way, the coincidence between the two cycles is maintained. [2]

The Week

The days of the week are called yom rishon, yom sheini, yom shelishi, yom revi’i, yom chamishi, yom shishi, and Shabbas Kadesh. Thus, the days of the week lead up to and revolve around Shabbos. [3]    

The Day

The day begins at alos hashachar, when the first rays of light appear on the horizon in the morning. This is followed by neitz hachamah, the moment when the crescent of the sun appears on the horizon.  The sun moves up from the horizon and when the sun reaches halfway across the sky it is called chatzos hayom, or midday. The sun continues to move across the sky, eventually setting in the west.  The moment the sun has entirely submerged below the horizon is called shekias hachamah, or “sunset.” As the sun continues to sink further below the horizon, the sky continues to darken and it becomes night, the start of a new halachic day.

Please click here to continue reading, The Foundation of the Jewish Year.

Endnotes

[1] The exact length of each month is 29 days, 12 hours, and 44 minutes. Thus, the months are alternately 29 or 30 days.

[2] In each nineteen-year cycle, the leap years are the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th year.

[3] We count each day of the week in the Shir Shel Yom at the end of Shacharis every day, leading up to Shabbos Kodesh.

OlamiResources.com is greatly appreciative to Rabbi Akiva Aaronson for sharing three free chapters from his important recent sefer, The Foundation of Judaism. The sefer offers educators and their students an overview of basic concepts of Judaism and Jewish life, focusing on emunah, Jewish history, lashon HaKodesh, Tefillah, Torah study, Torah transmission, the Jewish calendar, Shabbos and Kashrus. Torah U’Mesorah stated that this sefer offers “a lucid and concise resource for those who teach any age.”  Hamodia said the book is “a veritable goldmine.” This week we have published the third of three installments – the chapter titled, “The Foundation of the Jewish Year.” Please click here to purchase The Foundation of Judaism. For further information and Rabbi Aaronson’s additional publications, please see Akiva-Aaronson.com.  

1) Update Your Homepage to reflect that Pesach is coming: Your homepage should be welcoming the expected flood from people who googled words such as “Pesach” or “free Passover seder in my city,” and then chanced upon your organization’s website. Make sure that you have updated your headline, images, call to action buttons, etc. Make it really obvious that they have come to the right place and that your events and programming speak to the Pesach-specific needs that are on their minds right now.

2) Prepare Pre-Pesach Emails: Depending on your congregants or students, you should send out a series of emails letting them know about all that you will be offering in the coming weeks. The sooner you have the text and templates set, the better! We all know that the closer you get to Pesach, the less time you’ll have to be involved in technical things such as email blasts.

3) Social Media: If your organization uses social media and has any kind of following on Facebook, Twitter, YouTube, LinkedIn, Pinterest, etc. now is the time to activate them with Pesach-related content. You can post about your classes, programs, and more, but mix it up with a variety of Passover related content that is attention-grabbing, cute, clever, touching, and meaningful.

Much thanks to Naomi Elbinger of MyParnasa.com for inspiring this post.

PLEASURE

People who do not believe in G-d will often say that their purpose in life is to have as much pleasure as possible, and this goal guides all their activities. For these individuals, life means “having fun.” However, what is “fun?” Defining pleasure is difficult in and of itself. Some will claim that different types of pleasures other than physical are more satisfying, such as helping others and watching children develop. In Judaism, one may also claim that the purpose of life is to achieve pleasure. But there is an ultimate Jewish pleasure that is greater than all other pleasures. The Mishna [1] states that the non-physical pleasure that a person will experience in one minute of the World to Come will be greater than all the lifetime of pleasures that he or she experienced in this world (and even greater than the sum of all the pleasures that all human beings in history ever experienced in total!). Therefore, if trying to experience this highest pleasure is the purpose of the Jew, then entering the World to Come should be the goal.

How does one enter the World to Come (see Chapter “Life After Life” for greater detail)? The Talmud [2] says that for each mitzvah-commandment that a person performs in this world, that mitzvah is sent on ahead of him or her to the World to Come. Thus, it stands to reason that by doing all 613 mitzvot (or as many commandments as possible by one individual), it appears that one can maximize his or her share in the World to Come. But this goal seems too general and too difficult for most people to achieve – keep all of G-d’s commandments. Can one indeed enter the World to Come with all its pleasures by performing less than all 613 Mitzvot? Of course. The Talmud [3] says that a person can sometimes acquire (or lose) his or her World to Come even in one single act. However, man is not privileged to be informed which acts are key to this great reward. But are there specific types of commandments that will maximize a Jew’s reward? The Midrash [4] informs us that to get into the Gates of Heaven, we should perform those acts of kindness that benefit the needy, and it lists feeding the hungry, clothing those in need, helping orphans and other general acts of kindness. The Talmud [5] tells us that three specific mitzvot guarantee a person the World to Come: living in the Land of Israel, teaching and raising one’s children with Torah and making the Havdalah-Separation prayer at Shabbat’s conclusion with the same wine one used for Kiddush beginning the Shabbat on Friday night (there are many explanations of the symbolic meaning of this last act). The Talmud [6] records that there are some mitzvot which are so great that their reward is given both in this world and in the Next World. Perhaps these are the “most important” commandments that lead to the greatest pleasure. Among these are: honoring one’s mother and father, general acts of kindness, arriving early for Torah study, providing hospitality to needy guests, visiting the sick, providing funds for a poor bride to allow her to marry, escorting the dead at a funeral, delving into, and understanding prayer, bringing peace between two people, and learning Torah is equivalent to them all. The Mishna [7] further states that Torah learning achieves life both in this world and in the World to Come.

To continue reading, please download the entire essay in WORD or PDF.

Download the source sheets in WORD or PDF.

Endnotes

[1] Avot 4:17

[2] Sotah 3b

[3] Avodah Zarah 18a

[4] Midrash, Tehilim 118:17

[5] Pesachim 113a

[6] Shabbat 127a

[7] Avot 6:7

______________________________

Rabbi Dr. Nachum Amsel currently works with Rabbi Berel Wein and the Destiny Foundation as the Director of Education, whose mission is “to bring Jewish history to life in an exciting, entertaining and interactive way.” Rabbi Amsel has also served as a teacher, a school principal, and an adjunct professor. He has also taught over 2000 educators how to teach more effectively. Rabbi Amsel has worked in all areas of formal and informal Jewish education and has developed numerous curricula including a methodology how to teach Jewish Values using mass media. Recently, he founded the STARS Program (Student Torah Alliance for Russian Speakers), where more than 3000 students in 12 Russian speaking countries learn about their Jewish heritage for five hours weekly. Rabbi Amsel previously served as the Educational Director of Hillel in the Former Soviet Union. He lives in Jerusalem with his wife and has four children and four grandchildren.

This essay is from the forthcoming book, “The Encyclopedia of Jewish Values: Man to G-d Issues and Rituals.”  This essay is not intended as a source of practical halachic (legal) rulings. For matters of halachah, please consult a qualified posek (rabbi).

Tzaddikim felt the need to speak to Hashem and did so in their own words. [1] Avraham initiated prayer in the morning, Yitzchak initiated prayer in the afternoon, and Yaakov initiated prayer in the evening. [2] When the Torah was given, it became a mitzvah to pray to Hashem each day. [3]

The Shemoneh Esrei

Prayer in one’s own words remained the practice of klal Yisrael until the time of the Anshei Knesses HaGedolah, the Men of the Great Assembly, at the beginning of the period of the Second Beis HaMikdash. At this time, Jews were returning to Eretz Yisrael, bringing with them the new languages they had absorbed in exile. They were no longer able to express themselves in pure Lashon HaKodesh, and in these circumstances, the Anshei Knesses HaGedolah prepared the first fixed text for tefillah in clear and simple Lashon HaKodesh. [4]  

They composed a tefillah of eighteen berachos (blessings), with blessings of praise to start, then requests, and finally blessings of praise and leave-taking to end. The requests were requests for klal Yisrael as a nation, but within each berachah one could still add one’s personal requests. [5] This prayer became known as the Shemoneh Esrei, meaning “the Eighteen,” the central tefillah of the Jewish people.

Later, during the time of the Tannaim, an additional berachah was added, called “Birkas Haminim” (against heretics). This additional berachah was instituted at Yavneh under the leadership of Rabban Gamliel. [6] The blessing was composed in response to the threats of Jewish heretics – the Sadducees, Boethusians, and Essenes – who tried to lead klal Yisrael astray. The Shemoneh Esrei was now made up of nineteen berachos – three first berachos, thirteen middle berachos, and three final berachos – however, it still retained the name “Shemoneh Esrei,” the Eighteen. [7]

In this way, the Shemoneh Esrei became set, the principle part of every tefillah of klal Yisrael. Around the Shemoneh Esrei, the Anshei Knesses HaGedolah built the remainder of each tefillah, which is said every morning, afternoon, and evening.

Please click here to continue reading The Foundation of Tefillah.

Endnotes

[1] The Talmud calls prayer, “The service of the heart” (Ta’anis 2a).

[2] Talmud: Berachos 26b; Midrash Rabbah, Bereishis 68:9. 

[3] Rambam, Sefer Ahavah, Hilchos Tefillah 1:1-2.

[4] Rambam: Sefer Ahavah, Hilchos Tefillah 1:4.

[5] One’s personal requests can be added to any of the middle thirteen berachos, most often to the berachah, Refa‘einu.

[6] Birkas HaMinim begins: “And for the slanderers let there be no hope.” 

[7] Talmud: Berachos 28b

OlamiResources.com is greatly appreciative to Rabbi Akiva Aaronson for sharing three free chapters from his important recent sefer, The Foundation of Judaism. The sefer offers educators and their students an overview of basic concepts of Judaism and Jewish life, focusing on emunah, Jewish history, lashon HaKodesh, Tefillah, Torah study, Torah transmission, the Jewish calendar, Shabbos and Kashrus. Torah U’Mesorah stated that this sefer offers “a lucid and concise resource for those who teach any age.”  Hamodia said the book is “a veritable goldmine.” This week we have published the second of three installments – the chapter titled, “The Foundation of Tefillah.” Please click here to purchase The Foundation of Judaism. For further information and Rabbi Aaronson’s additional publications, please see Akiva-Aaronson.com.  

How does the Torah want us to relate to severe yissurim (difficulties and challenges)? Are we always supposed to expect that the situation will improve, and continue to daven (pray) for a complete yeshua (salvation)? Or, is there some point where one should simply accept the tragic reality as it is, and stop expecting and praying for an improvement?

What is the obligation with both bitachon (trust in G-d) and tefillah (prayer)? In short, what should one believe, expect, and do when facing great difficulties?

Rav Wolbe (Alei Shur) strongly encouraged us to never give up, and to have hope, even when we feel that a sword or gezeira (decree) is on our neck: While one with real bitachon doesn’t anticipate that Hashem will deal with him exclusively with chessed, and accepts with love whatever Hashem does bring upon him, there is also a trait that is related to bitachon called tikvah (hope).

The Gemara Brachot 10a says that the prophet Yeshaya went to visit Chizkiyahu the king when he was close to death. Yeshaya told Chizkiyahu that because he had never had children (to avoid the evil offspring that he knew he was destined to have), he would not only die soon in this world, but he would also not merit Olam Haba. Chizkiyahu then asked Yeshaya if he could marry his daughter, and through their combined merits possibly nullify the terrible prophesy and decree against him. Yeshaya replied that there was no point, since the decree had already been established. Chizkiyahu responded to Yeshaya — “I have a tradition passed down from the house of my father’s father that — “Even if a sharp sword is resting on your neck, don’t hold yourself back from rachamim.” Right then Chizkiyahu turned his face towards the wall and davened. What was the “wall?” Rebbe Shimon ben Lakish says that it refers to the walls of his heart.

There are many great things we can learn from this story. The main point which is relevant here is that a decree had already been issued, and there seemed to be nowhere else to turn. Chizkiyahu, however, did not give up. He davened from the totality of his heart. The Gemara continues (based on Melachim Beis 20:1–6) — “And Chizkiyahu wept an intense weeping.” Hashem, right away, told Yeshaya to tell Chizkiyahu — “I have heard your prayer and I have seen your tears. Behold, I am going to add fifteen years to your life.” Therefore, we see that there is hope, even when a sharp sword, i.e., an actual decree from Hashem, is resting on the neck of a person.

Rabeinu Yona explained this idea (Mishlei 3:26):

An additional obligation of bitachon is that we must know with our hearts — “Hakol biyedei Shamayim — all is in the Hands of Heaven.” We, therefore, have the ability to change both nature and our mazal (spiritual destiny). There is no obstacle for our salvation, neither big nor small, and although the difficulty may be imminent, the salvation can also come immediately. G-d is all-powerful and nothing can hold back His plan…Have bitachon in Hashem at all times of difficulty and darkness, and know that, in truth, He can save us from any difficulty, and that His salvation can come in the blink of an eye. Therefore, one should hope for His salvation, even if the sharp sword is resting on his neck. [As Chizkiyahu declared —] “Even if they are coming to kill me, I will still pray to Him.” This prayer emanated from bitachon, as it says — “Have bitachon in Hashem at all times” — in other words, even when the danger is close, and a person doesn’t know how to be saved from it.

This prayer which emanates from bitachon is rooted in a complete emunah (belief). Hashem is all-powerful, and nothing in the world can stand in the way of His will. If He wants to save you, His salvation can come in the blink of an eye. While bitachon itself does not mean that only tov v’chessed (good and kindness) will come, the prayer that emanates from bitachon does require us to trust in Hashem, since He has the ability to save us even when it seems that there is no way out. Bitachon and its offspring tikvah (hope) are almost two opposites within the same topic: Bitachon — not [necessarily] to anticipate that it will be exclusively good, and hope — that all will be good. One with true bitachon will combine both of them in his heart.

Please click here to continue reading…

_________________________________

Rabbi Asher Resnick serves as a senior lecturer at Aish HaTorah’s Executive Learning Center, and is a senior training lecturer for Aish’s Rabbinical Ordination program. As a close student of Rav Noach Weinberg, zt”l, he developed a special expertise in addressing fundamental issues in Judaism, as well as in bringing classical texts to life. As a bereaved parent, Rabbi Resnick’s extensive writings on loss, suffering and trauma provide a sensitive Jewish perspective on coping with these fundamental life cycle issues. OlamiResources.com is happy to highlight several essays over the coming months featured on his website JewishClarity.com. This essay should be l’zechut ul’iluy nishmat Ruchama Rivka, a”h, bat Asher Zevulun.

But the earth we can elevate and make heavenly.

Kotzker Rebbe [1]

HOLINESS AS A MORAL IMPERATIVE

G-d gave us 613 commandments. These are precise activators of holiness. In addition, G-d created man with physical and other needs — taking care of our health or earning a living, for example. Since G-d created that world which demands of us these actions, it is as if G-d commanded us to do them. [2] We are doing His Will, and doing His Will generates holiness. [3] We are holier because we breathe. We are holier because we eat. We are simply asked to think that all of our bodily necessities are there to serve the soul and not the other way around. [4]

If we eat food with the intention of using the strength and health it gives us to do good, then we have sanctified the food. The table we use to serve that food, or to host guests, or to beautify our lives with a flower vase on top of the table, all achieve this idea. We use our cars not only to get ourselves to work so we can support our family (a huge mitzvah in itself), but to give people rides, to deliver food packages, and to drive to the synagogue to pray. We see a glorious site of nature and use that inspiration to connect to G-d. We can harness almost anything to serve as a means for elevation and thereby sanctify it, and by failing to do this we drag the world down with our own failure. [5]

The Sages say, “Man is destined to give accounting (to G-d) on everything that his eyes saw and that was permissible, and of which he did not partake.” [6]

From this, it emerges that there is no such thing as a neutral act. All of our actions — the subway ride to work, the coffee we buy along the way, our daily interactions on the job, our relationship with significant others, and how we spend our leisure-time — have the potential to be sanctified. All are agents for the achievement of perfection. Moreover, it is precisely through the physical world that such perfection is achieved. G-d demands that we understand the profound spiritual consequences of everything we do. [7] Even when we don’t clearly see the impact of our actions, they ripple through the universe.

Continue reading How Does Holiness Work?

ENDNOTES

[1] Quoted by Menachem Posner, Chabad.org, based on Kochav Hashachar, by Simcha Raz.

[2] Ramchal, Derech Hashem 1:4:7. 

[3] Ibid.

[4] Derech Hashem, ibid. 

[5] Ramchal, Mesilat Yesharim, Chap. 1.

[6] Talmud Yerushalmi, Tractate Kiddushin, Chap. 4.

[7] Derech Hashem 1:4:4.

Read the previous essay, What Does it Mean to be Holy? Purchase a copy of The Human Challenge.

Olami Resources is happy to present a series of free installments featuring Rabbi Avraham Edelstein’s important new book, The Human Challenge. This week’s essay is from Section Two – Holiness. 

Rabbi Avraham Edelstein serves as the Education Director of Neve Yerushalayim College for Women and a senior advisor to Olami. Many of Rabbi Edelstein’s foundational publications addressing the world of Kiruv appear on OlamiResources.com.