Do people change? As human beings, are we not the sum of our unique genetic make-up and the equally unique combination of experiences, good and bad, that have brought us to this present moment? And, if the above is the case, than what is the point of the Yom Kippur fast? What is the point of this long day of introspection – the synagogue liturgy peppered with calls for Teshuvah (repentance or return) – if in the end we are who we are, and that’s it?
Some will answer that the meaning of Yom Kippur, this Day of Atonement, also called a Shabbat Shabbaton (the Sabbath of all Sabbaths) is to bring about contrition in our short-comings and strive to make the next year better. There might be something to it. It’s good to try. My view of Judaism has a focus of human perfecting, getting incrementally better and better, rather than the unattainable goal of perfection.
Nonetheless, isn’t it ridiculous to expect that this will be there year you finally get it right? Didn’t I really try last year? And, in fact, what expectation is there that this year will be better than last if the dates for next Yom Kippur are already set on the calendar?
I could no longer expect to really change who I am than I could radically alter my own genetic code or build a time machine that would take me back and tinker with the specific events of my past, especially my early childhood, both good and bad, that shape my personality. After all, Nature and Nurture have shaped me into who I am, and, well, that is that. Isn’t it?
I think not. All of the above misses a powerful trope in Judaism, namely that, while we have free-will, making all of our own choices, nonetheless, our soul has a trajectory.
According to the Talmud (Niddah 30b), every soul is specifically chosen to live the life of every specific person. Every soul is guided by an angel who teaches the soul everything it will need to know in the world. Then, upon birth, the angel touches the upper lip, leaving a tiny dent, confounding speech, and a bit of amnesia. The soul cannot simply come into this world from the realm of God, Infinity, and mystery. As a rabbi I have come to understand my calling less at teaching people Torah, but rather helping them uncovering what they’re soul already knows. I call it