It is the first week of February. Sadly, this is where New Year resolutions go to die. However, I am feeling confident that for me, this year it will be different.
In early January, I was sitting on a plane somewhere over
the Pacific when I encountered, what I hope will be, life changing wisdom about
“settled souls”. I used to think that a settled soul was an outcome. Instead, I
learned that being a settled soul was an ethical practice. One of my
commitments for 2025 is to live by “settled-soul” practices of clarity,
coherence, calm and presence.
To better understand how this works, let us consider the
opposite of the settled soul, “the scattered soul”[i].
An example of this state can be found in the ways of Jacob’s son Reuben. Jacob
spoke harshly on his deathbed to Reuben, criticising him for being hasty, rash
or impetuous, like water[ii].
The problem with haste is discussed in the teaching of the Musar
(ethical development) movement[iii].
One of the leaders of this movement taught the importance of the calm mind that
is not hassled. This consists of having clear direction in life, living in
coherence with one’s principles and not pursuing vices and lusts that cause a
person to leap from one temptation to another. A lack of moral clarity can be
masked by mannerisms that appear calm on the outside, but it is the internal
clarity and coherence that matters.
Once a person has this clarity, it is then important to
focus and be present to whatever she or he is doing. In contrast to the
multitasker, whose attention is constantly shifting between one thing and
another, the settled soul is highly intentional with their attention. When
Abraham became aware of visitors in his peripheral vision, he considered
whether to look up, which, when he did, is described as “Abraham lifted his
eyes”[iv]. For me, this means putting my phone out of
reach when studying Torah and ignoring the dinging announcements of new
WhatsApp messages.
The saddest example of Reuben being unsettled was his
failure to save his younger brother, Joseph, from the rest of their brothers
when they were plotting to kill him. First he advocated against harming the
boy, then he disappeared. During Reuben’s absence, Joseph was sold into
slavery. Reuben returned too late, and was beside himself with grief. “And
I, where, can I ever come [home]”.[v]
One of the key practices of the settled soul is to do one
thing at a time. Yet, Reuben could not stay focused on saving Joseph. He was
off doing other things but failed to come through for someone who needed him.[vi]
For the last four weeks, I have been focused on the aim of
living the settled-soul way. I am doing more of what I am committed to and
feeling healthier and often more energetic. Now, I am thinking about retaining
this approach.
When the Hebrew slaves were liberated from Egypt, there was
the very real possibility that they would go right back.[vii]
For me, the Exodus from Egypt represents my personal redemption from the
tyranny of more limited ways of being[viii]
but, like my ancestors, I am concerned about regression.
Nutritionist, Yehudis Kluwgant stated that ‘to lose
weight and change to a healthy lifestyle, a person needs to
change their identity, beliefs and values.’[ix]
When the Hebrews left Egypt, they were first referred to simply as ‘the people’.[x]
When they agreed to trust God completely and go into the desert where nothing
grows[xi],
their name and identity changed.[xii]
They were then called the sons of Israel[xiii],
symbolic of mastery of spiritual struggles.[xiv]
I feel like something has shifted in me over these last few weeks, and in a
sense, I am a new person. If this is correct, I think it is likely that my New Year’s
resolution will endure long past early February.
[i]
Rabbi Y. Y. Schneerson, Naaseh Nuh Aliyas
Kir Ktana, in Sefer Hamaamarim Kuntreisim, vol. 1, p. 332,
[ii] Genesis
49:4
[iii] ר' שמחה זיסל
זיו[iii] Rabbi Simcha Zisl, known at der Alter fun
Kelm, a leader of the Kelm Musar
אור רש"ז,
מאמר קע"ט, עמוד רכה
[iv]
Genesis 22:4
[v]
Genesis 37:18-30
[vi]
The Lubavitcher Rebbe in Likutei Sichos, vol. 15, p. 445.
[vii]
Exodus 13:17
[viii]
The Lubavitcher Rebbe
[ix]
In a conversation on 3.02.2025
[x]
Exodus 13:17 refers to the Hebrews as the people three times
[xi] Jeremiah 2:2
[xii]
Klei Yakar on Exodus 13:17
[xiii]
Exodus 13:18
[xiv]
Genesis 32:29
