One of the leader’s of the positive psychology movement Dr. Martin Seligman states that there are three distinct kinds of happiness: the Pleasant Life (pleasures), the Good Life (engagement), and the Meaningful Life. The first two are subjective, but the third is at least partly objective and lodges in belonging to and serving what is larger and more worthwhile than the just the self’s pleasures and desires.
Has Torah Observant lead you to a more meaningful life?
Has this made a major difference in your happiness?
Is a meaningful life a promise that Torah Observance can consistently deliver on?
I’d be interested in seeing a citation for that assertion.
I try to keep on learning and re-evaluating, so I’m pretty sure I don’t agree with everything I’ve written.
Diverse perspectives are important and that’s what why we publish from multiple authors here, admittedly within a range. Perhaps someday you’ll be kind enough to contribute some short (or long) thoughts on a topic of interest to your fellow BTs.
In addition, discussions of topics often bring out the nuances. We allow divergent opinions and have deleted a tiny percentage of comments, but our experience has taught us when the conversation is leading to more fire than light. (For the record no comments were deleted, edited or harmed in anyway in this thread, although a warning was issued.)
Not at all. You have some very nice posts and some awesome commenters. I just don’t agree with everything you write, and I’m sure you wouldn’t be happy if every reader agreed with everything posted here. Diverse perspectives add a lot of flavor to life.
Tesyaa, thanks for the vote of confidence.
From your comment on this and other blogs, it’s clear that you’re not a big fan of Beyond BT. Some day I’m hoping you’ll take the time to understand what myself and many other Beyond BTers hold in regards to Torah Observance.
Maybe you’ll give a charitable read to the write up we’re planning on our AJOP presentation.
Mark, I’m sure you realize that some of us are hoping that you will look and find the truth in the greys and not the black and whites… :)
Jay, a major component of finding G-d, truth or anything is that you have to begin with the search. And finding truth also assumes there is a truth to find.
However, I think (and hope) your assessment is correct, that Tuvia will look and find the truth in the greys and not the blacks and whites.
The majority of religious people seem to think that “truth” means hitting some kind of target. That is not a Jewish concept of “truth”. Of course, painting a target around an arrow isn’t truth either. The entire grey area in between, with all of its insecurities, doubts, bidieveds, hits and misses, tikkunim, and derabbonons is the Jewish concept of truth. Tuvia is much closer to the truth than you all — even he himself – gives him credit for.
The comment, “A truth claim cheapens a religion,” is something I simply don’t know what to do with. Anything short of a truth claim, as I understand it, contradicts the premise of a religion. Professor (not rabbi) Stanley Fish understands it the same way, explaining in this 2007 opinion piece in the New York Times as follows:
Okay, we don’t like to talk about “salvation” and “hell,” but the concept of consequences for choices made in this world is pretty fundamental to Judaism. The enterprise here is not mind control. It is use of the mind to find, and adhere, to spiritual truth.
Tuvia
I hope you continue reading and participating. You’re a a good person and we like your comments. The only time we had to ask you to stop is when you went into full throttle skeptic mode.
Truth is important and Observant Jews would not follow the 613 commandments if they didn’t think they were the true way for a Jew to serve and get closer to G-d. At the heart of any belief system, and we all have belief systems, is that it’s true.
I am not a proponent of overselling the provability of Torah, in fact that was one of our major points talking to Kiruv professionals at AJOP.
I do however believe that each person must continue their own personal search for truth. I hope you continue and have hatzlacha on your search.
I suppose we can benefit from examining and responding to challenges from various quarters, if these are sincerely offered and have some real content other than vitriol.
I am going to bite my tongue on expressing my own angry feelings in the BeyondBt forum. Rav Frankel has made a fine point: not here. I respect his clear and frank instruction.
I think Judaism is pretty amazing. I just have this (apparently) unique problem with calling anything like an –ism “truth.â€
Everything stops when something is the truth. Even in the Justice system we frown on the idea that we have found the truth. Evidence is presented. “Beyond a reasonable doubt†is the standard for finding someone guilty. “Not guilty†(as far as the evidence has shown) is the best we can say (we don’t say “innocent.â€)
Then you get to religion and suddenly you are pushed up against a wall and told this is the truth.
I remember in yeshiva that the one trait that was the worst (according to the sages) was arrogance. Knowing something is the truth is a form of this (apparently, only to me.)
But I am still surprised that religious Jews are actually interested in truth claims.
I have a wonderful old friend who is not Jewish but with whom I fight constantly. He has this reflexive need to present his opinions as the truth. I think it is something in his background – he’s from a kind of near blue collar culture where “grays†are not feasible in conversation. Grays to him are weak. And in his world, weakness is not cool.
In his world, you have to act like the know-it-all with the chip on his shoulder who sits at the end of the bar and pontificates on everything. All of our conversations are really him lecturing me on “how it is.â€
As a Jew, I always found it absurd to listen to his crowd. There were shades of Archie Bunker there. Being around my friend’s family was almost distressing. “This is the way it is†was the tone of almost every thing that came out of them. Implicit in it was a kind of intimidation often as well. I cared about them, but to me, this was not what I would call reasoned conversation. These were profoundly non-Jewish people to me.
To me, Jews are different. I don’t know how to put it – the world has shown me time and again they are both fascinated and repelled by the Jewish mindset.
And then I discovered Orthodox Judaism, and while I love the people and many of the values, I am more and more aware that the mindset is much closer to something like Evangelical Christianity than to what I have always understood as Jewish.
And it reminds me of my buddy’s world – where grays are “weak.â€
A truth claim cheapens a religion. Guys like Chris Hitchens (may he rest in peace) who have shallow understandings of religion, can take great pot shots all day on religions that feel compelled to claim that they have the unalloyed truth.
But if Judaism would stay away from that great (and I believe) noxious need to say “we know,†it would draw many more alienated Jews to it.
We have always had a tradition of Torah Mt. Sinai. A tradition is a beautiful and subtle concept. It does not in and of itself loudly and arrogantly proclaim that it is the truth – and “you better get in line behind it pal, or you are a kofer and the enemy.â€
It is a much more subtle concept than that. It is the kind of thing my pal (and those of his bent) would feel truly uncomfortable grappling with.
But to me, it is that uncomfortable reality – the inability to really know – that marks the Jew.
I guess I will accuse orthodoxy of one thing – circling the wagons. This is a reflexive act that stems from a fear of being canceled by the forces of secular society.
Yashar koach – may you go from strength to strength. But not the muscle bound, intimidating, pronouncements of the big mouth at the end of the bar in Edison, NJ. Not that kind of strength.
Haven’t we all been moved by the quiet hasid who feels everything but knows nothing? Doesn’t all the power really lie with him? This is the guy who can defeat a Hitchens – by not claiming exclusive knowledge of what is true, but by showing a refinement and humility that draws us to him to understand his understanding.
I know a kiruv person who truly sneers at people who are “the fencer sitters†on questions about evolution, or the masorah, or other issues at the center of religion in our times.
But to me – these are not fence sitters. This is what marks the Jew. And my kiruv friend reminds me of the kids of yore beating up the Jewish kids in tough parts of Brooklyn and Queens, calling them “Christ killers.â€
I feel somehow orthodox Judaism has become my gentile know-it-all buddy. Where have the delicate, subtle, thoughtful possibilities gone? Kiruv reminds me of my buddy – uncomfortable in the human world of grays. Where Jewish thinking has done so much to further humanity.
I am going to stop at this point participating (or perhaps aggravating others) in this thread. What all of this anger I’m feeling has shown me is (no kidding) it is probably time to talk to a therapist.
These conversations (especially on blogs) can go on and on. I am withdrawing from the field of battle for now.
Best to you all,
Tuvia
If Tuvia wants to take it up with me personally offline he can email me. (I’m easy to find.)
We’ll take Tuvia at his word that he was being a mensch and not trying to “prove” that he’s right. I’m assuming he won’t mind keeping up the thread for others who might benefit and are interested in learning about spiritual realities.
With a little thought it becomes clear that this isn’t a debating match, it’s the task of each individual to keep learning, thinking and trying to understand both the physical world of history, archeology and science and the spiritual world of G-d and Torah which is another realm.
Maybe Tuvia would benefit from reading the famous works by HaRav Avigdor Miller zatzal: Rejoice O Youth (subtitled A Jewish Seeker’s Ideology), and its sequel, Sing Ye Righteous. Rav Miller’s historical works Behold A People and Torah Nation also help to place Jewish history into a Torah context.
The writings of Rabbi Aryeh Kaplan, zatzal, are also valuable resources. Aside from his one-volume Living Torah, his multi-volume translation of Me’am Loez, and his works on Breslov Chasidus, Rabbi Kaplan also wrote several smaller booklets on hashkafa. I would particularly recommend his short essay, If You Were G-d.
Kind of unfair that Tuvia was asked to take his skepticism elsewhere but others are allowed to respond and issue rebuttals. Seems like the correct course of action for the moderator would be to delete the entire thread.
I guess my main problem with Tuvia’s line of argument is that he wants to occupy all the positions of skepticism and criticism at the same time, notwithstanding how inconsistent they are. I don’t hold it against him for doing it; it’s much easier to take shots at a stationary target from every possible angle than to ground yourself into one position and then see whose is more logically robust.
There are plenty of holes in the logic of kiruv arguments. At the same time, there are truths that transcend those arguments — things that “kiruv” couldn’t lie about even if it wanted to — such that you could say kiruv is really “guilty” of underselling Torah, mitzvos and mesorah, not overselling it. This is not an argument for “truthiness,” but an observation about truth and presentation.
Yes, there is localized falsehood, e.g., omissions and distortions of the historical record, which demonstrate those who make them to be human and their motives perhaps mixed, as most human motives are. Many people feel (and Tuvia’s comments will hardly disabuse them of this feeling) that the Torah world is embroiled in a kulturkampf, which justifies this, that or the other thing. No point of view, even those asserted on these topics in good faith, has a monopoly on truth or falsehood — though, again, it is handy to be able to switch positions as needed in order to focus one’s fire.
I don’t think there is a lack of tolerance for good-faith debate on virtually any relevant issue here. Claims of good faith, however, are inevitably compromised by phenomena such as the one I have described of taking all positions available in order to assault one; by anonymity — which we all agree is justifiable in many circumstances, and often necessary, and yet still it does compromise the search for truth and understanding; and by the use of patently false and inflammatory formulations in debate. One example is:
Arguably, and giving him every benefit of the doubt, Tuvia really means, or is prepared to demonstrate, something more like this: “Some people who have leadership positions in the Jewish world are ambivalent about, or perhaps even contemptuous of, independent thinking” — an entirely controversial formulation, but far less sexy and appealing to the “skeptic” crowd than talk about “thought control” and dark threats of religious fascism such as “by any means possible.”
Little turns of phrase do make a very big difference in presentation, meaning and persuasion. It is ironic when particular choices of words or formulations of ideas are chosen by people asserting their open-mindedness and quest for true inquiry and transparency. But it is not new, or surprising. Neither is it good faith.
Yes, I think above all my commitment to observing the mitzvos and understanding the Torah has added immeasurably to my life precisely by providing it with meaning.
The “Tuvia thread” is something else all together, however, which certainly does merit some careful reading …
Shmuel, I think meaningful is a component as you point out, but it may not be the driver.
I think the good life and the actualized life often come before the meaningful life on people’s scale of things.
Mark,
aren’t your #1 and #3 different aspects of being meaningful, and doesn’t your #2 lead to it being meaningful?
I assume that since people in general are complex, most people have more than one reason for becoming observant (not all of them conscious), but I have never heard anyone say “I adopted a Torah-guided lifestyle despite the fact that it adds no meaning to my life.”
I’ll ask it two different ways –what person who believes in the Torah doesn’t find it meaningful to follow and understand the Torah? And what person adopts a whole new religious lifestyle if he doesn’t find it meaningful?
Tuvia, on Beyond BT we look more towards Rebbeim than Professors to become better Torah observant Jews.
Skeptical discussion has it’s place, but at this point I’ll have to be more explicit and ask you to take your skepticism to other web sites that cater to that discourse. It’s not a conversation that we’ve found productive.
Honesty and the search for truth is difficult and the Rabbinic sources warn us of the biases inherent in every human being.
Hatzlacha on your search.
To Shades of Gray:
I will look up the reference. Thank you. It is an interesting topic, especially given the Chabad certainty that we have entered the messianic era. I spend most of my Jewish time with Chabad.
To Rav Frankel:
I am all for being a mensch. I’m not sure where I crossed the line. I was truly expressing myself.
I have never faulted a Jew for being halachic or Haredi. I can even appreciate the effort that goes into it.
What I personally (emphasis on the personally) find fault with is hashgafah, and chinuch.
I think the marketing of Judaism is a miserable mess. I think there is a feature of Judaism that goes uncommented upon by the faithful that is all about controlling people’s thoughts, by any means possible.
I appreciated my time at Aish Jerusalem years ago, and even occasionally found a rabbi who, one on one, would concede he was not certain of anything regarding the truth of Judaism – that he operated on faith and that faith is the absence of certainty or evidence.
Somehow this definition of faith has lost favor with the religious.
Evaluating the Torah favorably is standard and permissible. Evaluating it negatively or critically is not permissible.
Professor James Kugel actually does get a hearing at Yeshiva U. And at various orthodox synagogues around the country. But I have a feeling he is not going to be expressing his views at BeyondBT anytime soon.
Although it would be to your credit to have a Prof Menachem Kellner, Prof Marc Shapiro, or Kugel, or Rav Slifkin (appearing at D’risha soon by the way) or views like theirs permitted. Frum and earnest Jews all, by the way.
If you read Kugel’s latest book, he was supposed to be niftar in 2000 from a lethal form of cancer. He is still with us (baruch hashem) and has ideas that come from a place of learning, not ignorance or hate.
Folks that tout their own machmir, pro-Torah views should be able to abide radical dissent from those views. Why on earth not?
Hateful, menacing, insulting speech? Never. But honest views and criticisms and questions? Why not bring them? To paraphrase Sheryl Crow: are you strong enough to be my Rabbi?
And if not, why on earth not?
If I did insult a Torah-living person I was wrong; I apologize for demeaning anyone.
A very heartfelt yashar koach,
Tuvia
“If you are going to say moshiach and resurrection of the dead is aggadic, then why not Torah Mt. Sinai?”
What I think you are touching on is the issue of falsifiability. It’s relevant when interpreting issues of Science and Torah, ie, showing a statement as literal when it matches contemporary science(as some try to do today), versus non-literal when it doesn’t(as the Rambam says as a possibility regarding one theory of the eternity of the universe). If I understand correctly, some argue that the Mesorah is falsifiable based on the Kuzari.
But leaving aside the above whether something is or isn’t falsifiable, that’s not what R. Schwab said at all. He’s referring to one specific statement about 6,000 years, not moshiach and the resurrection of the dead being not literal. The Rambam in Mishnah Torah criticizes those who are sure of the meaning of certain Chazal’s about Moshiach, and this is not a new issue.
Also if you haven’t, perhaps you should examine the context of R. Schwab’s opinion(it’s in one of his collected writings regarding Jewish Chronology), as well as the Rambam and other Rishonim regarding Techiyas Hamesim and predicting Moshiach, where the latter items were fleshed out, to have a better grounding in these matters and have more clarity on what the actual issues are regarding non-literality(I haven’t thoroughly studied it myself either).
Tuvia, I’m not surprised by your refusal, but please pick up and read a copy of Derech Hashem, to truly understand the basic fundamentals of Judaism. Without a deeper understanding of the fundamentals, your claims of non-belief are hard to believe.
Beyond BT is a place for those who are Striving for Truth through Torah Judaism and we welcome your participation.
However, I’ll have to ask you to please be a mensch and refrain from negative attacks on Torah and its participants.
To Shades of Gray:
If you are going to say moshiach and resurrection of the dead is aggadic, then why not Torah Mt. Sinai?
You are right about one thing: as we approach six thousand, orthodox rabbis will probably find themselves looking for any “out†they can find in the Torah.
Like most religions, Judaism will sadly remain one that runs from moments of proof and moments of truth.
It’s too clever by half. Push the origin of Torah too far back to prove. Back away from the ikkurim regarding the future in case it does not come to pass.
Never prove anything. Just keep telling people it is all true, and hope they buy the excuses.
Why even bother? And please don’t say because Judaism is “inspiring.†Inspirational lies are not really all that inspiring.
To Rav Frankel:
Thank you Rav Frankel, but I need to pass.
The more I study Torah, the worse I feel.
There are people (like me) who believe Torah is likely written by man.
I love Jews. I am a Jew.
But I think Judaism in the hands of triumphalist Orthodox Jews is too hard for me to take in.
I’m just one of those guys: happier lost in difficult truth, then found in a religious feel-good falsehood (as I see it.)
I do keep basic kosher and I don’t work on shabbos as a hat tip to the Jewish people. I believe in hashem, but studying Yiddishkeit makes me doubt his existence. Because I don’t see truth there. And for me the seal of G-d is the truth.
Best,
Tuvia
PS I do like reading BeyondBT though.
Shmuel, some people take on Torah because:
1) it’s a better lifestyle because of the focus on family and community and education
2) they believe it’s true
3) it helps to self-actualize
The above reasons may lead to a more meaningful life, but it’s not the focus.
I have to be honest and say that I am puzzled by the question. Of course the Torah makes my life more meaningful –if it didn’t, it’s hard to imagine I would have adopted the Torah as a way of life!
I acknowledge that a person can go through certain periods where a certain mitzva (or even the whole system) loses some of its meaning for him (or her) and still persevere –but is there really anyone who became religious when they didn’t find the religious way of life meaningful?
Tuvia
Jews and non Jews have different paths to spirituality post-Avraham.
If a non-Jew believes in G-d and does not violate the mitzvos they are commanded, then they’ve found truth and purpose in that service. Jews have no problem with non-Jews achieving a spiritual eternity by living a G-d aware life.
The Jew’s purpose and path to spirituality is much different. Our goal is to create a G-d awareness in all that we do and to help the entire world and its individuals achieve the G-d awareness appropriate for each person.
In regards to truth, spirituality by definition is not measurable by physical means and therefore we can not use our conventional understanding of proof.
I believe we can arrive at truth, without proof in the conventional physical sense, and that it’s each individual’s responsibility, both mine and yours. We can’t hide behind the non-so-relevant issue of the existence of dinosaurs to shirk that responsibility.
I’ve come to the conclusion that a creation like our universe had a creator. I also think it’s logical that the creation was for a purpose. The purpose and system of G-d expressed by Ramchal in Derech Hashem based on thought, prophetcy and mesora makes a lot of sense to me and others who have studied it seriously.
I would highly recommend that everybody find a chavrusa to learn Derech Hashem in depth. I’m available by phone to anyone who wants to learn.
Tuvia, I hope you’ll email me at beyondbt@gmail.com so we can learn together. I’m not a Kiruv professional and I’m not looking to make anybody frum, but I think every Jew can benefit from in-depth learning of Torah, from both its information content and its ability to create a clarity in our thinking.
There is a “Frankel” connection here in this thread in ways more than one. Besides Martin Seligman, Victor Frankl spoke of meaning or valued living(this is also a cornerstone of ACT, another school in psychology). Torah certainly can be a means of “valued living”; it is also true that one can’t use a lack of fulfillment as an argument against Torah, a point perhaps implicit in the Ramban and pasuk R. Lamm quoted in “A Knowing Heart.”
“I only wish the year 6000 was, say, eight years away, and not two hundred twenty eight”
R. Shimon Schwab discusses this in the clarification of his essay on chronology:
“They will see with own eyes whether the statement (Rosh Hashanna 31a, Avodah Zara 9a. Sanhedrin 97) that “the world will exist only for six thousand years and then be destroyed” is meant to be taken literally, or has a different interpretation, as do many Aggadic pronouncements.”
I understand where you are coming from Rav Frankel.
It’s tricky either way. People leave orthodoxy, people enter. I never believe either is completely aware of their motives – I think unconscious needs play a profound role.
The Orthodox are skeptical of ancient dinosaurs, but not of divinity of Torah.
The secular are skeptical of divinity of Torah, but less so of dinosaurs.
Tony Robbins, Oprah (and psychoanalysis) are lucky because they have the advantage of not having to go down that road of fully accepting an ancient belief as true.
A beis din won’t even accept hearsay testimony – but the masorah is a form of this and we are explicitly commanded to accept it without question.
They say in kiruv: our ancestors would never have accepted the tradition of national revelation at Sinai if it had not been part of their family tradition.
But many Jews today accept the Torah without a personal family tradition of national revelation – so why not Jews in the past?
At Drisha a couple of months ago I saw Professor Marc Shapiro (frum Jew) discuss the relative value placed on historical accuracy in Judaism.
He catalogued case after case where publishers and rabbis, in order to fortify emunah, quietly (and without disclosure or disclaimer of any kind) change photos, essays and books, rabbinic endorsements of sefers, and other documents. In the past and today. He has a book coming out on this.
Emmes is simply not the foremost value.
For Professor Shapiro (who does not personally explore questions of Torah authorship and accepts Torah from heaven) the problem is the lie this behavior entails.
Was the masorah built to fortify emunah, or pass down emmes?
The answer is emunah first. Emmes? As long as it doesn’t take away from emunah.
So as systems go – all religions are shrouded in mystery, and adherents are asked to accept an ancient masorah – built to persuade and retain adherents.
What some of us believe? The seal of G-d is emmes. All religious fakery be damned.
When I said in the “six words†comments (what a great idea for Jews – a requirement to be pithy! I love it.) is that the next supernatural event that will show Torah is true will be supernatural resurrection of the dead.
At some point in the relatively near future – either events occur that culminate in resurrection of the righteous dead – or we are at a crossroads in Judaism.
I only wish the year 6000 was, say, eight years away, and not two hundred twenty eight.
I would love to see it all proved out. Would be the first to say: “you are right.â€
What will Orthodox Jews say if Six thousand arrives (plus forty more years for resurrection to occur) and nothing (G-d forbid) happens?
One question people have to ask themselves as they get involved with Orthodox Judaism is: are they searching for emmes or emunah?
If they are searching for emunah, they have found a profound home in Judaism.
If they are searching for emmes, they are in for a rougher ride associating with the Orthodox.
This is probably true for anyone of this “emmes†bent involving themselves with fundamentalist Xtianity, fundamentalist Islam, Scientology, Mormonism (the creation story of this religion is utterly wild – check Wikipedia), or any big time “ism,†including Protestantism, Episcopaleanism, Hinduism, etc.
An aside: aren’t we somewhat amazed at Mormons like Romney? This man is a true and profound believer. If you check out Mormonism you will find it odd. What do religious Jews think of this stuff? Do they see a reflection of themselves in strong Mormon belief? Mormons love kids, network with each other and take care of each other very well, and are very clean livers.
Sure, it’s not that interesting to Jewish spiritual seekers – it seems alien.
(Scientology is perhaps the one that comes off as even more unusual.)
And that’s your unconscious at work – Jews are interested in getting back to something. Something in their own collective experience. That is one of a number of unconscious drivers of Jews. It’s not that it’s the true religion – it’s that it is OUR true religion.
We are made of the same stuff as the Mormons in this regard.
We are all seeking the “actual.†Only our actual and a Mormon’s, or an X-tians, is just different.
But to an Orthodox Jew, there is an element of heresy or perhaps apikorsos in this idea.
Mine is real, theirs is not.
Is your life realer than theirs?
Probably to them – you got it all reversed!
With respect,
Tuvia
I think Torah observance gave me a framework for a meaningful life. It brings “save the world” down into day to day life where the real change happens.
If a person just goes through the motions, they could feel their life lacks meaning even if they are not committing aveirot. I do think that if someone actively seeks to do mitzvot (as opposed to just not doing anything wrong), they will be living with meaning.
Tuvia, it’s clear that other systems can help utilitarian needs, but Torah addresses the ultimate purpose and meaning of creation and our path to achieve that goal. For ultimate purpose, you need to bring G-d and His plan into the picture.
The one thing that confounds the idea that it is Torah observance uniquely that is enhancing life is that other “systems†seem to have positive effects as well.
Martin Seligman has actually been credited by many people as having had a very positive influence in their lives.
Tony Robbins is “felt†all around my office. Our manager credits Robbins with completely changing his life – enhancing his personal relationships, his income, and his ability to weather storms of all kind.
Oprah is a force of sorts in this realm as well.
The list goes on.
Of course, many folks who are helped by non-religious systems also believe strongly in G-d and divine providence (even those who have no idea what the Torah is about.)
Systems help.
I still believe the marketing of Torah is best applied to those who are searching for a spouse, family and community. A mid-thirties single guy is often very ready to find Torah. A late twenties single woman is often equally receptive to Torah.
If the Torah does not procure for them a spouse (that lasts), it may not be the last stop for them in their search for a system that brings meaning.
Obviously, a life filled with correctly-performed mitzvot is much more meaningful than the secular life; but it requires effort and time every day; it is not simple or easy.
I am eternally grateful to HKBH for leading me to a life of Torah observance. I sincerely believe that if I had not become a religious Jew, I would never have had the blessings of marriage, motherhood and finally grandmotherhood. Too many non-religious Jewish women of my generation wound up unmarried and/or childless. It was just such tremendous nachas to see my oldest grandson become a Bar Mitzvah in the truest sense of the phrase (taking on the observance of all mitzvos), and I just fervently hope that I merit to see many, many more family simchos. B’siyata D’shmaya.
And please continue davening for a Refuah Sheleimah for Fraida bas Yehudis Raizl, my one-month-old granddaughter. A sincere thank you for all of your heartfelt tefillos. Keep those prayers coming, folks! Storm heaven! In the words of Moshe Rabbeinu, “Refa Na La.”
My Torah observance has definitely lead me to a more meaningful and happier life. It took almost 30 years of struggle to reach this point but I’m so grateful that I did. The idea that everything comes from HKBH and is for my own good, forces me to grow from every situation whether it’s pleasant or not. There is a certain humility one sees in Torah observant people that is sorely lacking in society today.