Pirkei Avot – New beginnings: A blog about spirituality, chaplaincy and renewal

Shavuot – Judgment Day for Torah Study

I know what you are thinking right now. We aren’t near Rosh Hashanah; Isn’t the upcoming holiday Shavuot, the holiday celebrating the giving of the Torah. Why are you posting an image of judgment scales, which would be more appropriate to share in a few months for Rosh Hashanah? Wouldn’t this be a better picture to depict Shavuot?

Yet, if we examine a recently I came across fromom the Shlah HaKadosh (R. Isaiah Horowitz), we would see that the celebration of receiving the Torah and the scales of judgment work come together. He writes (Aseret HaDibrot, Shavuot):

חייב אדם לשמוח בזה החג ביותר, כי הוא יום שזכינו בו לכתר תורה. ובפסחים פרק אלו דברים (סח, ב), הכל מודים בעצרת דבעינן נמי לכם. מר בריה דרבינא יתיב כולא שתא בתעניתא, בר מעצרתא ויומי דפוריא כו’. רב יוסף ביומא דעצרתא עבד ליה עגלא תילתא, אמר, אי לאו ההוא יומא כמה יוסף איכא בשוקא. מכל מקום גילו ברעדה כתיב (תהלים ב, יא), והשמחה אשר שמח תהיה שמחה רוחניית והודות והלל להשם יתברך שנתן לנו התורה, מתעורר מאוד בלבו להתקדש ולתקן מעשיו ולהיות מוכתר בכתר תורה לקיים (יהושע א, ח) והגית בו יומם ולילה, כי היום הקדוש הזה הוא יומא דדינא:

וזה לשון תולעת יעקב דף נ”ח, ודע כי כמו שבראש השנה רצה הקדוש ברוך הוא להשגיח ולדרוש מעשה בני אדם כי הוא יום הבריאה הראשונה וחדוש העולם, וכמו שתקנו לומר זה היום תחלת מעשיך כדברי רבי אליעזר שאמר בתשרי נברא העולם (ר”ה ח, א), כן רצה ביום מתן תורה שהוא מורה על החדוש העולם להשגיח ולדרוש על מעשה העולם ולדונו על פירות האילן, כדאיתא בפרק קמא דראש השנה (טז, א) בארבע פרקים העולם נידון כו’, בעצרת על פירות האילן. וכבר ביארנו כי הפירות ההם הם הנשמות הפורחות מאילנו של הקדוש ברוך הוא, והעולם נידון ביום זה על התורה שנתנה בו שבטלו עצמה ממנה והוא אמרם על פירות האילן בלא השלימם בתורה ובמצות כראוי.

To Summarize: Shavuot is a day of celebrating receiving the crown of Torah. It is a day of rejoicing, a day dedicated to the spiritual rejoicing we experienced in receiving the Torah. The day is a time to renew our commitment to Torah study and enwrapping ourselves in the beauty of Gd’s word. It is the time we have the opportunity to renew this coronation. As such, it is a judgment day like Rosh Hashanah. This is based on the Mishnah from Rosh Hashanah (1:2), which says:

בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:

At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.

Shavuot, Azteret, is the day the world is judged concerning fruits that grow from a tree. Reading this Mishnah with an eye towards the mystical, the spiritual, The Shlah suggests that the Torah, which is considered the Tree of Life, bears the fruits that result from our study and effort. What does all of this mean? How do we get judged on our intellectual output and what are we supposed to do to have a “favorable” judgment?

Reflecting on the bolded question, what keeps coming back to mind is the word effort. We are judged not on what we produce, but the effort we exert. Yes, there is a goal and desire to come up with novel, unique, deep approaches in our learning. But, this isn’t the goal and message of Shavuot. Rather, the goal is strengthening our daily connection to the Torah, to the gift and beauty of the corpus that is Gd’s word, Gd’s revealed “self” to the world. The goal of Shavuot is that this holiday is the moment each year we recommit to planting the seeds of deepening our desire to study daily. Through study, through connecting to Gd’s essence, we recommit to upholding one of the foundational points of the world (as we see from these words of Pirkei Avot (1:2)):

שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:

Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.

When we exert effort, we are deserving of the crown of Torah. When we do our due diligence, when we put our effort in, we will see the results. To quote from a recent podcast/shiur from a friend, who was quoting from a former US President, Ask Not What Hashem Can Do For You, But What You Can Do For Hashem.

May we find that on Shavuot, whatever we learn, whenever we learn, that this holiday be one in which we recommit to our desires for spiritual and intellectual growth, putting in just a little bit more effort than we usually do, for with that effort we will find ourselves taking that most important first step forward to a New Beginning in our relationship to our spirituality and our faith.

Looking to discover your more authentic, spiritually focused self? Let me help you along this path! Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com

Rebbe Nachman’s Advice # 18 – What is my real motivation

Today, I am thinking about my motivations. Why do I do the things I do? Why share my thoughts with others through this medium? Why do I help others in times of crisis? Why do I live a life focused on spiritual growth? These questions, among others, are part of my daily reflections. Of course, at times one question sticks out more than the rest while other questions percolate below the surface, ready to come forth when they need time and reinforcement.

I am reminded of this because of the following idea from the thought of Rebbe Nachman.

לח. אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם, וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַ”ו אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת, וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנַּ”ל: (שם)

A person should be so honest that when he carries out the mitzvot and all their fine details it is for the sake of God alone. Even if he were completely alone with no one to watch him, he would still carry them all out scrupulously. Being free of the slightest hint of dishonesty, he would never do anything merely to impress others (Ibid.).

Do my motivations change if others watch me do an action? Am I consistent in private and public? Being consistent in our inner and outer selves is quite difficult. It is something that I know to be a daily struggle. Most of us tend to find elements of our motivations coming from external incentives, whether honor, glory, the hope someone will return the favor (quid pro quo), etc. This is not a negative. Yet, this cannot be seen as an ideal for us to live by. While it is part of our growth to need these external incentives for our growth, the true goal is to move beyond the reward and do it for its own sake. To me, reading these words of Rebbe Nachman, I am reminded of this statement from Pirkei Avot, Ethics of our Fathers:

אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:

Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
Pirkei Avot 1:3

Our spiritual growth is a continuous process of struggle to be consistent in the motivations for all we do. Today, may we reflect on what makes us do the great things we do and begin working on aligning our real motivations with the actions we take.

Are you struggling with your spiritual growth? Faith? Feeling lost in the midst of the journey of life? Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com

Rebbe Nachman’s Advice # 11 – All we do is to reveal the Divine in the World

One of the most famous teachings from Pirkei Avot states:

שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:

Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.
Pirkei Avot 1:2

The question we should ask is how are these foundations of the world? That might sound somewhat heretical, yet I think it behooves us to ask this most fundamental of questions. How do prayer, study and kindness uphold the world? Perhaps the answer can be teased out from the following passage from Rebbe Nachman:

לא. הַכְּלָל הוּא, שֶׁכָּל מַה שֶּׁאָנוּ עוֹשִׂין, הֵן תְּפִלָּה, הֵן לִמּוּד תּוֹרָה וַעֲשִׂיַּת מִצְווֹת, הַכֹּל הוּא כְּדֵי שֶׁיִּתְגַּלֶּה אֱמוּנָתוֹ וּמַלְכוּתוֹ יִתְבָּרַךְ: (לק”א סי’ ע”ז)

Everything we do — praying, learning Torah, carrying out the mitzvoth — has one fundamental aim: to reveal the kingship of God (77).

The world stands on the concept of the Divine. If we break this down into the three categories of the mishnah and of Rebbe Nachman, we can see how this is foundational,

Prayer: When we pray, we are acknowledging how we cannot do it alone. We are humbling ourselves to show we are interdependent. In Rebbe Nachman’s point of view, this is our turning to Gd as we turn to a parent, asking and asking for what we need. This might be the easiest to understand for the world cannot function if we are all selfish and arrogant to think we are completely independent beings. In a way, we can define prayer as spiritual humility.

Torah study: Learning, expanding our knowledge base is also a mode of expressing our humility. I am reminded of the famous statement, the more I learn, the more I realize what I don’t know. When we can develop this intellectual humility, we also are able to make space for all who we come across in life, being open to learning from others. We become open to possibilities and hopefully can learn that there aren’t many absolutes. This expands our ability to explore the beauty of life around us.

Doing mitzvot/acts of kindness: Our activities as they relate to how we live our the final pillar. This pillar is also a cultivator of humility for when we do for others, we recognize two things. Others might need us and we need others. We also learn the importance of not presuming someone else will do it but that we must make the effort to do the actions needed.

All three of these modalities of cultivating humility make way for Gd to be experienced in the world. So often we lose sight of the divine element of the world because our lives get clouded by ego and selfhood. While it is important to work on our growth and the impact we want to have in the world, this cannot come at the expense of recognizing we are cogs in the great cycle of life.

May we always be working on our spiritual, intellectual and interpersonal growth so as to strengthen the foundation of the world so that we can continue to reveal the divine in the world.

Humility is recognizing we don’t have to do it alone

It can be quite a challenge to be willing to work together with others. For many of us, it can seem less cumbersome and less stressful to just take on another task instead of seeking help from others. I believe this is particularly true when it comes to fostering our spiritual and emotional growth. Yet, if we allow ourselves to find the person or persons who can hold our hand and lift us up in the process, we will find greater success in all of what we venture out to do.

With the fall Jewish holidays over, the Torah reading cycle starts afresh with Bereishit, Genesis. Chapter one tells the story of creation, in which Gd, and Gd alone, for the most part, brings the world into existence. Yet, there is a single exception, for a mere 26 verses into the Torah, we come across a moment of collaboration in the midst of the story. Verse 1:26 states, in describing the creation of humanity:

וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃

And God said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”

In a departure from the majority of the verses in chapter one, this verse states that Gd seemingly has consulted with other “beings” in the decision to create the human being. In response to this anomaly, Rashi, the great medieval Jewish biblical commentator, suggests a non-literal, ethical read of the text. He states:

נעשה אדם WE WILL MAKE MAN — Although they did not assist Him in forming him (the man) and although this use of the plural may give the heretics an occasion to rebel (i. e. to argue in favour of their own views), yet the verse does not refrain from teaching proper conduct and the virtue of humbleness, namely, that the greater should consult, and take permission from the smaller; for had it been written, “I shall make man”, we could not, then, have learned that He spoke to His judicial council but to Himself. And as a refutation of the heretics it is written immediately after this verse “And God created the man”, and it is not written “and they created” (Genesis Rabbah 8:9)

Quoting midrashic literature, Rashi suggests that the verse is written in plural form to teach that true humility includes not believing one has to do things by oneself. In looking at this comment, it is a reminder of the adage from Ethics of our Fathers,

יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:

Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for yourself a teacher, and acquire for yourself a companion and judge all favorably.
Pirkei Avot 1:6

Life is about making connections and looking to one another for support and help. If Gd could be presumed to have asked for advice, then for sure each of us needs to find people in our lives who will help lift us up. In fact, like the above picture, one of the underlying premises of New Beginnings Spiritual Coaching and Consulting is to give someone a hand to help lift them up. Being willing to reach out a hand for another to help them up, an act of humility, an act of accepting one’s need for help, is the first step in spiritual growth.

I believe Rashi makes the choice of offering a non-literal read of the use of the plural instead of suggesting the more literal suggestion that the verse is merely using the “royal we” in this particular circumstance. Rashi is tasking the reader to see early on how the Torah can be a moral guide if we pay attention to the subtle nuances and gaps in the text. In this case, we learn this valuable lesson about humility. Of course, western religious literature is full of texts and commentaries that offer us multiple readings of the text to teach us lessons about life. If we pay attention, study the words carefully, and expand our reading to include different and varied approaches to these sacred texts, we are metaphorically putting out our hand to be lifted up spiritually.

As we begin the new Torah reading cycle, may each of us find a true sense of humility in realizing that there are always new opportunities to reach out our hands to be raised higher.

If you are ready to reach out your hand, I am here to help lift you along your journey of spiritual growth: Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com.

Judging favorably

As I continue to reflect and re-engage with some of my older posts from my previous blogs (here and here), I came across a powerful story and message I originally wrote about in 2010 (see here).

Too often we may observe a situation and think we understand what is going on. Yet, we also know that it is a value to judge someone favorably, a lesson taught in Ethics of our Fathers, Pirkei Avot:

יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all people with the scale weighted in their favor.
Pirkei Avot 1:6

Considering the words above, we can recognize the continuum of values, through establishing a teacher for oneself and maintaining true friendships, we can set ourselves up to see the world in such a way as to recognize that we don’t always understand everything that is happening. Too often, we want to make a go at it alone and through this mode of isolation we are more vulnerable to seeing others only through the lense of one’s own eyes.

To illustrate this, I want to share a story from the book, Jewish Visions for Aging by my colleague Rabbi Dayle A. Friedman, in which she shares an example of the importance of not drawing conclusions without all the facts:

Ira, a ninety-seven year old assisted living resident, has just fallen. He is taken to the emergency room and receives twelve stitches for a gash in his head. The resident and attending physician have called his family, but no one has come to be with him. Knowing that Ira has a daughter-in-law, Ricki, who is usually quite involved, the assisted-living facility staff are surprised. They comment that perhaps Ricki isn’t as interested in Pop as she once was.
P 72

Before reading the second paragraph, take a moment and reflect on how you feel at this point. Do you find yourself relating to the feelings of the facility staff that Ricki might not be interested in her father-in-law anymore? Or, were you open to seeing that perhaps her absence is likely due to some other circumstance other than not caring as much as others thought?

When Ricki comes in the next day, she explains that she couldn’t come sooner because on the very same day on which Ira was injured, her brother died and her husband was rushed to the hospital with chest pains. Ricki literally didn’t know what to do first: should she stay at the hospital with her husband during his cardiac catheterization; make funeral arrangements for her brother; or go to be with Pop, who must be very frightened and upset at being taken to the emergency room alone?
P 72

Ricki’s dilemma was complicated. How can we best able to support others if we are quick to presume the worst about the decisions made instead of taking the time to consider the various possibilities for a seeming choice that was made?

May we cultivate the expansive, open heart to see the good in others instead of immediately presuming the worst.

Looking to work towards seeing the best in others. Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com.

Harnessing the tools of the past and reflections on Growing Together

Recently I decided to reflect on some of my older blog posts as part of my journey into discovering new beginnings. Part of my process has been discovering things from past experiences as a means of fostering new avenues of growth. Through this deliberate work I have gained insights that are helping to guide me as I continue along my path forward.

I believe the work of reflection, of reviewing the steps that have led us to a particular moment is invaluable to growth. At the same time, I do not believe this reflective work should be a means of relying on past experiences as a security blanket to calm us in those times of not knowing. Rather, it is a strengthening and revealing of tools for us to carry along while we search for new horizons.

Original post here

The beginning of the work, “The Celebration of Life,” by Norman Cousins, provides a stirring definition of how we are able to gain and clarify our understanding of an idea. Each individual approaches an idea with a different, unique perspective. I believe hearing and listening to everyone’s individual story and perspective is fundamental to our lives and our growth. As an aside, this would also be the basic premise behind much of analytical philosophy as well, namely the idea that word usage is subjective to the individual using that particular word.

Cousins writes (p. 1-2):

One grows into one’s philosophy. Year by year an individual is shaped by the sights, the sounds, the ideas around him. Consciously or not, he is forever adding to or subtracting from the sum total of his beliefs or attitudes or responses, or whatever it is we mean when we say that a person has a certain outlook on life. I do not mean to say that clearly defined truths of religions and philosophies are inevitably subject to the interpretation of an individual according to his or her experience. But I would like to suggest that one of the prime glories of the human mind is that the same idea or occurrence is never absorbed in precisely the same way by any two individuals who may be exposed to it. Each of us views a sunset, reads a book, or participates in a conversation in a different way from another, and each will take from these experiences a different meaning and memory, which will enrich the common human experience.

In this first paragraph, Cousins presents a beautiful description that we experience life through our own eyes. Even formal situations, education, religion, sports, are communal moments of a group of individuals experiencing different things in the same place. I think we need constant reminders of this first point.

In this sense, each human being is a process – a filtering process of retention or rejection, absorption or loss. This process gives each person individuality. It determines whether a human being justifies the gift of human life, or whether he or she lives and dies without having been affected by the beauty of wonder, and the wonder of beauty, without having had any real awareness of kinship or human fulfillment.
Can any individual recognize and define the essence of his own individuality? Can a camera photograph itself? It can in a mirror, but even the mirror sees only the outside of the camera. A mind that attempts to perceive itself can use the tools of language and logic. But the material with which it deals is beyond mere words or reason. The marrow of human thought or personality eludes its own product – human analysis – even with the most advanced scientific instrumentation.

At the same time, as growth and developing the self is a process, we can never even truly see everything about ourselves as well. At best, as Cousins implies, we see ourselves in a mirror, which would imply we experience ourselves less from the inside and more from how we reflect back into our minds eye. Part of how we do this is working with others to help us bring out areas of ourselves we aren’t able to completely see in ourselves. My love of what I do includes exploring with people the deeper person that the person is and can be through fostering this exploration and growth.

So, if we are to pursue our essential philosophical quest in the world – our search for integration – we need to bring together rational philosophy, spiritual belief, scientific knowledge, personal experience, and direct observation into an organic whole.
In pursuing this integration, we turn to a device worked out more than 2,300 years ago: the Socratic dialogue. The dialogue as a literary device goes back to Socrates. Its function is to provide a path for the systematic exploration of ideas. As used by the Greeks, the dialogue seemed uniquely suited to philosophical thought. The relationship of human beings not just to each other but to the universe, the ability of people to take command of historical experience, the importance attached to abstract ideas and the need to define values and to put them to work, the reach of human beings when confronted with great challenge, the contemplation of the connection between cause and effect – all these aspects of the human situation were central to the dialogue.

To me, these last two paragraphs bring us to the core. To grow as a person, we cannot do it alone. We must work with others to grow, to journey, to keep becoming the person we wish to be. This dialogue for the sake of growth is an underlying perspective on the rabbinic adage from Pirkei Avot (1:7):

יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.

Through appointing a rabbi/spiritual guide/therapist, connect to a companion/a confidante, one will be able to find growth both intrapersonally and interpersonally. This comes about from the conversations, the listening, reflecting and exploration we do with this person.

May each of us find growth through our individualism as members of a group.

If you are looking to explore and see yourself in a new way, Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com.