The Book of Job (Hebrew: אִיוֹב Iyov) is a book in the Ketuvim (“Writings”) section of the Hebrew Bible (Tanakh), after Torah (instruction) and Nevi’im (prophets), the Ketuvim —hence TaNaKh. It also forms part of what is refer to as ancient Israelite wisdom literature. In English translations of the Hebrew Bible, this section is often titled “Writings”.
Another name used for this section is Hagiographa. The books of the Hagiographa are in English translations named: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations, Daniel, Esther, Ezra–Nehemiah, and Chronicles.
In Hebrew the Book of Job has clearly recognised sections that contain prose and sections that is poetic. There is some debate about the continuity among sections. The source critical approach assumes that the book of Job is the result of significant editorial activity, suggesting that the book has undergone considerable layering and updating yet it is presented as one complete book.
The influential Torah scholar Maimonides declared this story a parable, a succinct, didactic story, in prose or verse that illustrates one or more instructive lessons or principles, a type of analogy exploring the nature of Hashem. However, it differs from a fable in that fables employ animals, plants, inanimate objects, or forces of nature as characters, whereas parables have human characters.
While in contrast the Medieval Christian Thomas Aquinas wrote a detailed commentary declaring it true history. Also taking same view the Tractate Baba Batra 15a–16b in the Talmud goes to great lengths trying to ascertain when Job actually lived, citing many opinions and interpretations by the sages.
While other leading sages take the same view as with Maimonides, Rabbi Shimon ben Lakish (Reish Lakish), also stated Job never existed (Midrash Genesis Rabbah LXVII). In this view, Job was a literary creation by a prophet who used this form of writing to convey a divine message.
In modern times opinions may range from Conservative Judaism that maintain continuous revelation or continuing revelation, a theological belief or position that HaShem continues to reveal divine principles or commandments to humanity therefore they do not base their theology strictly on literal interpretation of scriptures alone, to more epistemological approaches, studies into the nature of knowledge, justification, and the rationality of belief.
Continuous revelation or continuing revelation is also why many Jews feel that Judaism is a living system of belief and not confined to what Christians consider the “Old” Testament it goes beyond those portions of the Hebrew Testament that Christians translated, further into the Midrash and Talmud and many other commentaries and scriptures written after those scriptures referred to as the Hebrew Testament was written.
Although there is a well-established system of interpretation, “Pardes” referring to approaches to biblical exegesis in rabbinic Judaism or to interpretation of text in Torah study. The term, sometimes also spelled PaRDeS, is an acronym formed from the same initials of the following four approaches:
Peshat (פְּשָׁט) — “surface” (“straight”) or the literal (direct) meaning.
Remez (רֶמֶז) — “hints” or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense.
Derash (דְּרַשׁ) — from Hebrew darash: “inquire” (“seek”) — the comparative (midrashic) meaning, as given through similar occurrences.
Sod (סוֹד) (pronounced with a long O as in ‘soda’) — “secret” (“mystery”) or the esoteric/mystical meaning, as given through inspiration or revelation.
The Setting
The book of Job in style resembles a folk tale set in Uz, an obscure land far from Israel, during an unknown time period, it has many characters that is not Jewish, the three friends of Job is named as Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite.
The nationality of Job and his wife is not mentioned in the Book of Job, neither Job, nor his ancestors are ever mentioned in any of the genealogies and the Rabbis disagree on this question. Moreover, it is not set in any historic context and therefore the most consistent approach is to treat it as a separate folk-tale which existed independently than the rest of the present canonical form.
It is also treated as the first poetic book in what Christians call the “Old Testament” of the Christian Bible and the Christian translation named the book of Job, seems to closely resemble the Hebrew book of Iyov, but words and concepts have different meanings to Christians than it has in Judaism.
HaShem and HaSatan
Let us focus on two important characters in the book around which all events are centred, known by their Hebrew “titles” or rather the Hebrew words, HaSatan and HaShem. The Prologue of the book of Job starts off with a dialogue between HaShem and HaSatan concerning a mortal named Job.
Christians often translate HaShem as G-d and HaSatan as Satan as we can see in the excerpt below:
The English New International Version (NIV Translation):
Job: 9-10 “Does Job fear God for nothing?” Satan replied. 10 “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land.
Compared to the Hebrew version translated from the Orthodox Jewish Bible (OJB)
Iyov: 9-10 Then HaSatan answered Hashem, and said, Is Iyov a yire Elohim (G-d fearer) for nothing? Hast not Thou made a hedge [of protection] about him, and about his bais, and about all that he hath on every side? Thou hast blessed the ma’aseh (work) of his hands, and his possessions are increased in ha’aretz.
Many translators will agree this is not correct in context of original Hebrew the book was compiled in, the word HaSatan is not a proper name, as modern translations that use the capital letter (“HaSatan”) might lead us to conclude. “HaSatan” suggests a proper name, however the use of the definite article (הַשָּׂטָ֖ן) “indicates a function, not a proper name, this use “functions as a title rather than as a personal name.” This adversary (“the HaSatan”), then, functions as a celestial prosecutor against Job in response to the Lord’s (יהוה) proposal that Job is a unique human specimen of spiritual fidelity.
Most Jews do not believe in the existence of a supernatural omni-malevolent figure.
In strict monotheism there is no room for an opposing force or entity as might be the case in a dualistic religion such as Zoroastrianism.
This was true even during medieval times among those who practiced rabbinical Judaism, just as it is among those practicing Judaism today that adhere to rational theology, rejecting any belief in rebel or fallen angels, and viewing evil as abstract.
If one must look across the broad spectrum of Jewish beliefs that exist or was practiced in the past you have on the one side someone such as Maimonides, also known as the Rambam, one of the most influential recognised Jewish Torah scholars who state that there is no HaSatan or supernatural evil entity at work.
The Rabbis usually interpreted the word HaSatan as it is used in the Tanakh as referring strictly to human adversaries and rejected all of the Enochian writings mentioning HaSatan as a literal, heavenly figure from the Biblical canon, making every attempt to root them out.
From the many various traditions of Judaism that was practiced in the past and those that developed onward to the many varied movements that is practiced in this day and age, most Jews do not believe in the existence of a supernatural evil entity or a fallen angel like the Christian HaSatan or devil.
Nonetheless, the word HaSatan has occasionally been metaphorically applied to evil influences, such as the Jewish exegesis of the yetzer hara (“evil inclination”) mentioned in Genesis 6:5.
The Hebrew word HaSatan is a descriptive noun, describing any person that stands “opposed to” or as “an adversary” to someone else. For example, King Solomon faced multiple invading enemies near the end of his reign, Hadad the Edomite and Rezon, son of Eliada (1 Kings 11:11, 23). Both of these men are called in Hebrew “a HaSatan,” that is, an adversary. King David himself is called “a HaSatan” by the Philistines (1 Sam 29:4).
The word “HaSatan” can be used to describe an accusing attorney in a courtroom (see Ps 109:6-7). And “the angel of the Lord” is described as “a HaSatan” who opposes the infamous Balaam (see Num 22:22, 32). So, even an angelic messenger who represents the will and authority of Hashem himself can take on the function of a HaSatan.
Scriptural research across many Hebrew writings into the meanings behind the Hebrew word HaSatan reveal that a variety of people or heavenly beings can be described by the word HaSatan. This means that the HaSatan who appears in Job 1-2 is not necessarily identical with the full-orbed evil being called by that same title in the Christian New Testament (see, for example, Mark 1:13).
In fact, a heavenly figure called “the HaSatan” appears only twice in the Hebrew Testament. Both stories take place in the heavenly courtroom where a “good guy” stands before Hashem and is then accused by “the opposer” (or, the HaSatan).
In Zechariah 3:1-5, the HaSatan is a figure in the divine throne room accusing the high priest of Israel for being guilty of sin (symbolized by dirty clothes). And, Hashem’s response is that Israel and its representative priest are no longer guilty because Israel’s exile has been sufficient punishment for breaking their covenant with Hashem (see Zech 1-2). Now that the exile is over, Hashem is giving Israel a “new chance,” so to speak, symbolized by giving the high priest a new, clean set of clothes. In this context, the HaSatan is not evil or sinister. Rather, he represents the just and right accusation that Israel is guilty before HaShem, and Hashem counters this member of “staff” by saying that Israel stands forgiven.
Each sect of Judaism has its own interpretation of HaSatan’s identity.
Conservative Judaism generally rejects the Talmudic interpretation of HaSatan as a metaphor for the evil inclination, the yetzer hara, and regard him as a literal agent of God.
Orthodox Judaism, on the other hand, outwardly embraces Talmudic teachings on HaSatan, and involves HaSatan in religious life far more inclusively than other sects. HaSatan is mentioned explicitly in some daily prayers, including during Shacharit and certain post-meal benedictions, as described in Talmud and the Jewish Code of Law.
In Reform Judaism, HaSatan is generally seen in a Talmudic role as a metaphor for the yetzer hara and the symbolic representation of inner “evil” inclination, those innate human qualities such as selfishness, greed and lust.
The Hebrew word HaSatan is a descriptive noun, describing any person that stands “opposed to” or as “an adversary” its not the name of a particular evil, supernatural entity.
Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides in identifying “the HaSatan” from the prologue as a metaphor for the yetzer hara and not an actual entity.
Furthermore, the Hebrew word Hashem In Judaism, literally means “the Name”. the first mistake is to assume it refers to an actual name it is more than the response that. In the Hebrew Bible when Moses asked HaShem for a identifying name (Exodus 3:14) Hashem answered, I Am that I Am (אֶהְיֶה אֲשֶׁר אֶהְיֶה ) ‘ehyeh ‘ăšer ‘ehyeh. HaShem is beyond human understanding and definitions hence you may not label Hashem or name HaShem in any way.
Hashem is not anthropomorphic in any way. Hashem is not a he or a she although, all anthropomorphic descriptions of Hashem are used metaphorically. According the theology of Mordecai Menahem Kaplan a rabbi, essayist and Jewish educator and the co-founder of Reconstructionist Judaism, even goes further stating that Hashem is not personal, in that Hashem is not a conscious being nor can Hashem in any way relate to or communicate with humanity. Furthermore, Kaplan’s theology defines Hashem as the sum of all-natural processes that allow people to become self-fulfilled.
The first mistake most Christians make about Judaism is that they assume that it is much like how Jews are portrayed in their “old testament”, just there is no Jesus Christ or how Jews are represented in their new testament or that Christianity is Judaism plus (Plus Christ) or even that their ideas about g-d translated from the Hebrew Testament is something like the Christian “Father G-d”. Unfortunately, Judaism is nothing like Christianity at all it is a completely different religion.
Theodicy and Freewill
For many scholars the book of Job seems to be a debate and investigation into the problem of divine justice, known in theology as theodicy– the vindication of the justice of Hashem in the light of humanity’s suffering. Although the work contains a rich variety of theological perspectives.
The book of Job is not about Good vs. Evil, it does not focus on a bet between two opposing forces HaSatan and God.
The purpose of the debate isn’t to teach us about how HaSatan and Hashem make bets and leave innocent people’s fates hanging in the balance.
It raised many questions about the nature of Hashem such as is it really wise or just for Hashem to reward the righteous? What if it corrupts their motives?” It raises the question of whether Hashem should reward all good deeds and punish all bad ones, if he does at all? Is it possible that people could experience horrible pain and not deserve it? Can very selfish, awful people really succeed in Hashem’s good world? If so, what does that tell me about the character and purposes of God? Can I draw conclusions about Hashem’s character based on my observations of the moral order the universe?
Yet, from the start from the very Prologue of the book it becomes clear during the dialog between HaShem the Accuser that there are other issues questions at stake as well, note the word hedge in the excerpt below:
Job: 9-10 “Does Job fear Hashem for nothing?” HaSatan replied. 10 “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land.
In the above the accuser asks do you not put a “hedge” around him and his household, that is to say, protecting Job from outside or bad influences.
The word “hedge” can have two meanings one to keep things out and another to keep things in.
On the one hand Job is protected there is a “hedge” around him because Job is righteous, it is explicitly mentioned that Job is “blameless and upright” and neither Hashem nor HaSatan contest that.
On the other hand, the question is, is Job sacrificing his freedom and free will by diligently serving Hashem in the sense that he is “hedged-in”, Job is bound or tied down by obligatory requirements set by ritualistic worship and behaviour.
To practice one’s free will is the ability to choose in an unimpeded manner between different possible choices or courses of action available. Free will is closely related to the concepts of responsibility, praise, guilt, sin, and other matters that depend on personal judgemens which apply only to actions that are freely chosen. If you are forced to do something, then you are not entirely to blame because you didn’t do so voluntary only actions that are done out of you own free will is considered as deserving credit or blame.
The Jewish scholar, Matisyahu Tsevat offered an understanding the book of Job by proposed that the book is exploring three claims made about Hashem and Job, but only two can be true at the same time.
– Hashem is Just and Good: Hashem’s character compels him to always act justly for the good of others.
– The Retribution Principle: Hashem has ordered the world so that good deeds are rewarded, and evil deeds are punished.
– Job’s Innocence: Job has done nothing to deserve his suffering.
The Dialogues between Job with his three Friends, Eliphaz, Bildad, and Zophar or the proposed Solutions of Job’s three Friends and another surprise friend Elihu who defends Job, propose:
Hashem is just and good, by which they mean that Hashem has ordered the moral universe to run by the retribution principle. On this account, Job’s suffering must, therefore, be the result of some evil for which he’s being punished.
Job’s argument is that he has done nothing wrong to warrant this suffering as a punishment. And, we are looking from the perspective as readers is informed that he’s right! The author said so in Job 1:1, and Hashem said Job was innocent in 2:3! Job also holds that Hashem runs the world by means of the retribution principle, which leads him to the brink of an awful conclusion. Maybe Hashem is not just or good, or, even worse, maybe Hashem is incompetent at running the universe.
Job and his friends run round and round on the hamster wheel of their dialogues for 24 chapters (Job 3-27), never coming to any resolution about their debate, which opens up the possibility that they are all wrong.
Perhaps Hashem is just and good, and Job is innocent. Maybe what needs to be examined is their assumption that all suffering is a form of divine punishment and all abundance is a form of reward.
One you can see how the heavenly scene of Job 1-2 sets us up perfectly to focus on these difficult theological and ethical issues. The character of the HaSatan has no power over Job or Hashem. He’s merely a character in the story, whose only role is to raise the questions that are the real focus of this book. Those questions are highlighted for us in the dialogues of Job and his friends.
Without provocation, Job’s another friend, Elihu, suddenly enters the conversation. The young Elihu believes that Job has spent too much energy vindicating himself rather than Hashem. Elihu explains to Job that Hashem communicates with humans by two ways—visions and physical pain.
In a way arguing that suffering is character building. He says that physical suffering provides the sufferer with an opportunity to realize Hashem’s love and forgiveness when he is well again, understanding that Hashem has “ransomed” him from an impending death (33:24). Elihu also assumes that Job must be wicked, to be suffering as he is, and he thinks that Job’s excessive talking is an act of rebellion against Hashem.
Revelation of HaShem calling from a whirlwind
Then Hashem finally interrupts, calling from a whirlwind and demanding Job to be brave and respond to Hashem’s questions. Hashem’s questions are rhetorical, intending to show how little Job knows about creation and how much power Hashem alone has.
Hashem describes many detailed aspects of Hashem’s creation, praising especially Hashem’s creation of two large beasts, the Behemoth and Leviathan. Overwhelmed by the encounter, Job acknowledges Hashem’s unlimited power and admits the limitations of his own human knowledge.
We as humans will never understand the full extent of reality or all of reality as seen from Hashem’s perspective, we simply just don’t a G-d’s view of things.
Job’s response pleases Hashem, but he is upset with Eliphaz, Bildad, and Zophar for spouting poor and theologically unsound advice. Job intercedes on their behalf, and Hashem forgives them. Hashem returns Job’s health, providing him with twice as much property as before, new children, and an extremely long life.
Judaism is a long history of the struggle with the concept Hashem or the idea g-d.
Israel means To Struggle with Hashem in the sense of understanding something of our relationship with Hashem.
According Genesis 32:4 – 36:43 Jacob wrestles all night with a mysterious angel representing Hashem. Because Jacob successfully survives this encounter, his name is changed to Israel. The translation of Israel is “to struggle with HaShem”.
Jews are not asked to accept blind faith.
Jews are encouraged intellectually to encounter Hashem within themselves after studying the “wrestling” the sages encountered in their journeys to Hashem.
It is possible to be a good Jew and have questions about G-d.
Much of the Hebrew collections of scriptures is a written account of the long struggle with the concept Hashem and actually prove how not to believe in HaShem.
From Hashem revealing itself in a whirlwind we learn that Hashem has imposed a sense of underlying order in the world. Seasons that come and go the forces of nature remain at work. It is Job’s ignorance which informs the reader’s understanding of reality. The world is not a tidy place, the good sometimes suffer despite being good, and the bad sometimes enjoy more good they do not “deserve.” Because in the greater scheme of things the individual is not always aware of how the whole fits together.
We live in a world where individual needs and desires contradict each other, often unintentionally harming or obstructing each other in their own pursuit of happiness. The causes for happiness and unhappiness in this life, selfish emotions desire, hate and delusion; and their expression in physical and verbal actions lead to conflict and confrontation. Often leaving us to ask “What is evil? “or why is there so much injustice?
It is easy to state killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil: envy is evil, hatred is evil, saying to cling to false doctrine is evil; all these things are “evil”. And yet, what is the root of evil? We as humans do not really know what is evil because evil as a supernatural entity or force do not exist, only our innate desires and imperfections in conflict with others is real.
If it can be simply expressed illusion is the root of evil. If we assume one thing for another and suffer from confusion, delusion and emotional turmoil caused by craving, greed, aversion, hatred and delusion or ignorance, it is because we do not understand things from Hashem’s perspective.
Yes, we are ignorant, no one can reality is infinitely more complex than what the human mind can comprehend even that we make sense of, always changes. This is why we do not really know the difference between right or wrong but rely on revelation from a higher power than ourselves.
All suffering and the imperfect aspects of the world ultimately arise because of mistaken views about the self and the nature of reality. We believe that we, and the things we desire, endure, we and all things are in a constant state of change. Due to our desire to create permanence in a world in which everything changes it often leads to unhealthy thinking and conflict.
The world is imperfect, and each has a lot of imperfection to work off. The question also arises should perfection exist? We do not know what perfection is nor do know the mind of HaShem. Paradise or a state of perfection is where everyone behaves perfectly and that means that everyone is not free as everyone must mechanically obey the rules of perfection.
Realise you’re not in control.
You are not in control of reality. For example, our sages refer to anger as blasphemy (Maimonides – Laws of Behaviour 2:2).
In a moment of anger delusion takes hold when you think you’re “Master of the Universe” since things don’t inexplicably bend to your will, and you explode.
It is blasphemy because you’re not the Almighty. Be humble, you should realize you’re not in control, neither did you create this universe.
Magical Thinking and the delusion of having magical insight how a just universe should operate.
Magical thinking is a term used in anthropology and psychology, denoting the misleading and deceptive attribution of causal connections and relationships between actions and events, with subtle differences in meaning between the two fields of research.
Jean Piaget, a developmental psychologist, discovered children who evidence show that they are indulging in magical thinking often feel that they are responsible for an event or events occurring or are capable of reversing an event simply by thinking about it and wishing for a change. Make-believe and fantasy are an integral part of life at this age and are often used to explain the inexplicable.
So, by the power or thought alone or just fantasising about events they feel, they can influence events happening outside their minds.
According to Jean Piaget children between ages 2 and 7 would be classified under what he termed “preoperational stage of development”. During this stage children are still developing their use of logical thinking. Children within this age group are often “egocentric,” believing that what they feel, and experience is the same as everyone else’s feelings and experiences.
Also, at this age, there is often a lack of ability to understand that there may be other explanations for events outside of the realm of things they have already comprehended. What happens outside their understanding needs to be explained using what they already know, because of an inability to fully comprehend abstract concepts.
Further, as adults many fall in the trap of what is termed Projection Bias. As individuals trapped inside our own minds, it’s often difficult for us to project outside the bounds of our own consciousness and preferences. We tend to assume that most people think just like us — though there may be no justification for it. This cognitive shortcoming often leads to a related effect known as the false consensus bias where we tend to believe that people not only think like us, but that they also agree with us.
In short what feels good for you, you assume is good and you assume others share the same preferences.
The worst consequence of assuming you understand a just universe is Control Fallacies and the Fallacy of Fairness.
As in the examples above when Piaget describe children indulging in “egocentric thinking” the fallacy of internal control has us assuming responsibility for the pain and happiness of everyone around us. For example, “Why aren’t you happy? Is it because of something I did?”
The inverse of this thinking is also true if we feel externally controlled, by the thoughts and feelings of others or external influences we see ourselves as helpless a victim of fate. For example, “I can’t help it if the quality of the work is poor, my boss demanded I work overtime on it.”
Fallacy of always knowing what is fair.
The Fallacy of Fairness arise when we feel resentful because we think we know what is fair, but other people won’t agree with us. As our parents tell us when we’re growing up and something doesn’t go our way, “Life isn’t always fair.”
People who go through life applying a measuring ruler against every situation judging its “fairness” will often feel badly and negative because of it. Because life isn’t “fair” — things will not always work out in your favour, even when you think they should.
When we put our faith in something like Western notions of Karma, the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect) it often leads to the Heaven’s Reward Fallacy. We expect our sacrifice and self-denial to pay off, as if someone is keeping score. We feel bitter when the reward doesn’t come.
There is a concept in Judaism called in Hebrew midah k’neged midah, which literally translates to “value against value,” that carries the same connotation as the English phrase “measure for measure.” The concept is used not so much in matters of law, but rather, in matters of ethics, i.e. how one’s actions effects the world will eventually come back to that person in ways one might not necessarily expect. There may be some measure of truth in the saying, however if we believe that we have some magical insight into how the universe should operate according to such a “law” then you are bound to be disappointed as things do not always turn out the way you expect.
And when “Karma” does not work out we turn to the fallacy of Shoulds. We create a list of ironclad rules about how others and we should behave. People who break the rules make us angry, and we feel guilty when we violate these rules. A person may often believe they are trying to motivate themselves with shoulds and shouldn’ts, as if they have to be punished before they can do anything.
For example, “I really should exercise. I shouldn’t be so lazy.” Musts and oughts are also offenders. The emotional consequence is guilt. When a person directs should statements toward others, they often feel anger, frustration and resentment.
Often this leads to “Always Being Right”. We feel we are continually on trial to prove that our opinions and actions are correct. Being wrong is unthinkable and we will go to any length to demonstrate our rightness. For example, “I don’t care how badly arguing with me makes you feel, I’m going to win this argument no matter what because I’m right.” Being right often is more important than the feelings of others around a person who engages in this cognitive distortion, even loved ones.
No one is perfect admit you are wrong at times. Give yourself a time out and place your trust in the inspiration of a higher power, HaShem that is wiser than we are.
Work at reclaiming Judaism and living authentically. Many ask me, Why Judaism? Is it not fraught with outdated traditions and rituals, absurd stories and claims?
Yes, it’s true much of it seems ridiculous in this day and age and that is the point if you want to extract the truth from the dross then often in the search for the truth you have to contrast what seems sane or normal against the absurd. You have five thousand years of mistakes and wrong thinking as examples how not to do things, yet, dig deep enough you will find some thought provoking nuggets of truth in almost five thousand years of struggling with the concept of a Higher Intelligence.
For many it is a belief system that is obsessed with asking why? Searching for the “Truth” and the “True Self” or one’s “True Nature”, not just blind faith and obedience. Wrestling with the concept of Higher Intelligence and meaning, balanced our search with maintaining a sense of an authentic self rather than trying tie diverse chaotic ideas onto a fragmented personality.
Psychoanalysis apparently recognise popular methods of long-term meditation and metacognition techniques for negating cognitive dissonance, the mental discomfort or psychological stress experienced by a person who simultaneously holds two or more contradictory beliefs, ideas, or values.
The occurrence of cognitive dissonance is a consequence of a person performing an action that contradicts personal beliefs, ideals, and values; and also occurs when confronted with new information that contradicts said beliefs, ideals, and values include meditation, metacognition, counselling, psychoanalysis, etc.
Metacognition is “cognition about cognition”, “thinking about thinking”, “knowing about knowing”, becoming “aware of one’s awareness” and higher-order thinking skills.
The aim of long-term meditation and metacognition techniques aim is to enhance emotional self-awareness and thus avoid negative karma. This results in better emotional hygiene and reduced karmic impacts.
Permanent neuronal changes within the amygdala and left prefrontal cortex of the human brain attributed to long-term meditation and metacognition techniques have been proven scientifically.
This process of emotional maturation aspires to a goal of Individuation or self-actualisation. Such peak experiences are hypothetically devoid of any karma (nirvana or moksha).
If long-term mediation and metacognition is so beneficial for some then why not the long-term contemplation of the presence of the HaShem? And becoming aware of how we practice “thinking about thinking” in relation to HaShem?
The first objection many would utter is that you place a “magic sky fairy” in charge of your perceptions of reality but is the problem not that your thinking about the divine is that it operates in an unrealistic manner rather considering how reality reflect the workings of the Prime Mover of Reality at work behind all things?
Divine Providence (“hashgacha”) means that we can reach beyond the system but because any act of providence involves, by definition, an intrusion into the laws of nature and is often a matter of dispute between Jewish theologians and philosophers.
The one view held by those such as Nachmanides or the Ramban is that all events (natural or providential) are the result of the direct will of God, and, as such, the seemingly natural order of the world is an illusion. However, the implication of such a view is that any (obvious) breach in the chain of causality involves a “compromise” in the default cause and effect nature of the universe, but if it is as said in the book:
Bereshis (Genesis) 1:31 Orthodox Jewish Bible (OJB)
31 And G-d saw everything that was made by G-d, and, behold, it was tov me’od (very good).
If the way the “laws of nature work” is “good” then the creator can step back and let the universe run by itself as we see in the case of deism, a belief in the existence of a supreme being, specifically of a creator who does not intervene in the universe.
Yet, the Hebrew Scriptures consist of testimony after testimony of divine intervention and divine revelation.
The belief is, that we can plead with the Creator of the system, or do teshuvah (repent) and transform ourselves, even change our past. Saying thanks also seems to play just as important a role. Each day when we wake up, we say the nisim b’chol yom, the blessings of the every day. “Thank You, God, for restoring my soul to me. Thank You for giving me another day of life. Thank You for eyes to see, for legs to walk, for clothes to wear.” We can break out of the prison of our personal Egypt and reach to the pre-cosmic Infinite Light, unbounded and free and allow it to set us free.
Yes, it is true there are many who has regressed and try to preserve a living museum of the past, or as they see it, an unchanging truth that survives intact to this day, although there may be some truth in such a view, but their opinions are not the only views represented in Judaism.
Phil in Motion 