On Choosing Life

To live is to choose — again and again. Life is not a single, sweeping decision but a series of small, daily choices: to rise, to reach out, to love, to create meaning even when it would be easier to retreat.

In the midst of suffering, many people ask: What is the point? How do I go on? These are not questions to be solved but invitations to explore what it means to live authentically.

Choosing life does not mean ignoring pain or covering it with forced positivity. Rather, it means acknowledging our wounds and still stepping forward. It is about cultivating the courage to face uncertainty, to love despite the risk of loss, and to hold joy and sorrow in the same tender hands.

We are not merely surviving; we are shaping our lives with each breath, each act of kindness, each moment of connection. In this way, life becomes not something that simply happens to us but something we actively create — a work of art in progress.

Victor Frankl wrote, "Life is never made unbearable by circumstances, but only by lack of meaning and purpose." When we connect to what gives us purpose — love, creativity, service, spiritual depth — life reveals its texture and richness, even in its fragility.

May you choose life each day, in all its complexity. May you find moments of wonder, intimacy, and meaning. And may you come to see your life not as a series of problems to be fixed, but as a story to be lived fully and deeply.

When We Contemplate Death

We often move through life as though death were an abstract concept, something that happens to others, far away, in some distant future. But when death enters our lives — through loss, illness, or the simple passing of time — it becomes intensely real, reshaping the landscape of our inner world.

Death is not simply an end. It is a mirror, reflecting back the urgency and preciousness of each moment we are given. It asks us, sometimes relentlessly: How do I want to live? What truly matters to me? Whom do I wish to love more deeply?

In my work, I have found that facing the reality of mortality can awaken us to life in a way that no other experience can. When we stop turning away from death, we begin to turn more fully toward life — toward authentic connection, honest self-examination, and a greater capacity to hold both joy and sorrow.

This does not mean making peace with death once and for all. Rather, it means entering into an ongoing dialogue with it — allowing it to guide us back to what is essential.

There is a saying in the Talmud: "Repent one day before your death." Of course, no one knows the day of their death — and that is precisely the point. We are called to live each day as if it were both our first and our last, with openness, gratitude, and the courage to be true to ourselves.

May we allow death to be our teacher — not a source of paralyzing fear, but a gentle, persistent reminder to live with intention and love.

The Quiet Work of Wisdom

Wisdom is not simply knowledge accumulated over time; it is the quiet integration of life’s joys and sorrows into a deeper understanding of ourselves and the world. It is born from looking unflinchingly at our experiences — our loves, our regrets, our losses — and allowing them to shape us rather than harden us.

So often, we think of wisdom as something reserved for the elders among us. But wisdom is not tied to age alone; it is tied to the willingness to reflect, to feel, and to change. Each of us is invited into this quiet work, at any moment, no matter our stage of life.

Wisdom invites us to move beyond the superficial measures of success or failure and to ask: What do I truly value? What am I willing to stand for? How do I wish to be remembered?

In my work, I have seen that those who grow wise do not deny their vulnerability — they embrace it. They understand that uncertainty is woven into the fabric of existence, and they learn to live with humility and openness rather than with rigid defenses.

The practice of wisdom is lifelong and often subtle. It grows in silence, in solitude, in deep conversations, and in acts of kindness no one else may see.

May you find moments to pause and listen to the quiet teachings of your own life. And may you come to trust that within you lives a wellspring of wisdom, waiting patiently to be heard.

The Weight and Freedom of Moral Choice

Each day, we are faced with choices — some small and barely noticed, others large and life-defining. Our moral choices, however, carry a special weight; they reflect not just what we do, but who we are and who we are becoming.

Many people imagine morality as a set of rigid rules handed down from on high. But in existential therapy, we see moral choice as an invitation to radical responsibility — to stand fully in the awareness that our actions shape our character and ripple outward into the world.

When we choose, we affirm certain values and, implicitly, we let go of others. Every yes is also a no. This freedom can feel exhilarating, but also frightening, because it means we cannot hide behind circumstance or blame alone.

Søren Kierkegaard wrote that anxiety is the “dizziness of freedom.” In my work, I often see that anxiety arise when people realize they are truly free to create meaning through their choices. But it is precisely in this freedom that the possibility for authentic living emerges.

A moral life is not about perfection. It is about ongoing reflection, courage to course-correct, and the willingness to act in alignment with our deepest values — even when it is difficult, even when no one else is watching.

May you meet your moral choices not as burdens, but as opportunities to shape a life of integrity, connection, and meaning. And may you find the courage to live in a way that feels true to your highest self.

God and the Human Search for Meaning

When we speak of God, we are often speaking less about a being and more about a profound human yearning — a longing for connection, for ultimate meaning, for comfort in the face of the unknown.

Throughout my work, I have encountered many who struggle with their idea of God, especially after a loss or in times of profound suffering. Some feel abandoned; others feel awakened to a new intimacy with the sacred.

Rather than approaching God as a fixed answer, I encourage approaching the question as an invitation — a doorway into your deepest values, your fears, your hopes.

Who is God to you when everything falls away? Where does your spirit find refuge? How do you make sense of existence in the face of mortality? These are not questions meant to be resolved once and for all but to be lived, revisited, and explored over a lifetime.

As Martin Buber taught in I and Thou, it is not the idea of God that transforms us but the genuine encounter — the moments when we feel wholly present, fully alive, and deeply connected to something beyond ourselves.

Whether you hold a traditional faith, a quiet spiritual curiosity, or a profound sense of mystery, the path is the same: to live with openness, to seek connection, and to shape a life of integrity and compassion.

May you allow the question of God to be a living, breathing presence in your life — not a final answer, but a companion on the road toward greater meaning and love.

On Love and Being Seen

Love is perhaps the most profound of all human experiences. It reveals to us both our deepest joy and our deepest vulnerability. To love is to open oneself to the possibility of loss, disappointment, and change — and yet, it is through love that we feel most fully alive.

Many think of love as an emotion, something we fall into or out of. But love is also an act, a choice we make each day to show up for another person, to see them fully, and to allow ourselves to be seen in return.

In my work, I have found that what people long for most is not simply to be loved, but to be known — to have their true self recognized and accepted without condition. Martin Buber described this as the I-Thou relationship: a meeting of two whole beings, without pretense or utility, in genuine presence.

This kind of love is not without pain. In fact, the risk of loss and the inevitability of impermanence deepen love’s poignancy. As we open our hearts, we become aware that nothing and no one can be held forever. Yet rather than making love futile, this awareness invites us to cherish each moment more fully.

To love is to say: I see you, I choose you, and I am willing to walk beside you, even knowing that nothing lasts forever.

May you have the courage to love bravely and to receive love with openness. May your relationships become sanctuaries where you can grow, heal, and find meaning. And may you discover that, in giving yourself fully to love, you also find yourself.

Life

"The quality of our lives is often dependent on what we restrain ourselves from doing.  The ability to say 'no' to oneself is as crucial as the ability to say 'yes' to the world."  --  Rabbi Wolpe

LIFE

"Help me, O Father That I may have Tenderness for the Weak, and a reverent Respect for the Ancient; That I may be kind to my Neighbors, goodnatured to my Companions, and hospitable to Strangers...gentle, merciful and Good, cheerful in Spirit, [and] rejoicing in the Good of Others." Benjamin Franklin

LIFE

"The great use of life is to spend it on something that will out last it."  William James  Rabbi Wolpe teaches that the reason we are open to transcendence  is because we really believe that there is something more than stuff to life, that there is something intangible, ethereal, spiritual about us and this is the way we channel it in the world.

Death

"People forget that this world is a place of temporary significance at best, where a soul assumes a bodily form to perform a mission and achieve a needed tikkun.  But, if they'd remember that the life and health of the soul is our prime concern -- and not the body -- then their question would fall by the wayside."  Rabbi Arush

Life

"I was traveling, and I met with a child at a crossroads.  I asked him, 'which way to the city?' and he answered: 'This way is short and long, and this way is long and short.'

"I took the 'short and long' way.  I soon reached the city but found my approach obstructed by gardens and orchards.  So I retraced my steps and said to the child: 'My son, did you not tell me that this is the short way?'  Answered the child: 'Did I not tell you that it is also long?'"

The 'short and long' way seemed the most direct and surest way to town; but in truth, the direct approach is a dead end.  It might seem to lead directly to the city but somehow it never quite makes it.  

On the other hand, the long but short way is winding, steep, tedious, and long as life itself.  It is full of ups and downs, setbacks and frustrations.  It demands every once of intellectual and emotional stamina the human being can muster.  But it is a road that leads, steadily and surely, to the aspired-to-destination.  

The Lubavitcher Rebbe

Wisdom

The child asks his father, "Father who should I be friendly with?  The good or evil tiger?"  And the father answers, "The tiger you feed will run your life."  A person chooses his judge according to his actions...

God

It is said when you meet God four questions will be asked of you:  

1.  Did you carry out your business affairs honestly?  It is not how you act towards God but how what you learned about God influences how you act towards other people.

2.  Did you set aside time to study Torah?

3.  Did you try to create a family? And if so, were you most concerned with the kindness of your children over academics, athletics or looks.

4.  Did you hope for the worlds redemption?  What did you do to make the world a better place?

Education

"Education, in general, should not be limited to the acquisition of knowledge and preparation for a career, or, in common parlance, to make a better living.  And we must think in terms of a better living not only for the individual, but also for the society as a whole.  The education system must, therefore, pay more attention, indeed the main attention, to the building of character, with emphasis on moral and ethical values."  Menachem Mendel Schneerson

Death

"The body serves as a garment to the soul.  Once the period of integrated existence ends, the soul divests itself of its material dress, and dons other clothing.  Just as the soul is given an earthly garment, so will it be given a garment of sublime lustre in the other world (Zohar, Noach). This vestment of 'sublime lustre' is given to him in accordance with what he prepared for himself in this world, occupying himself with cloaking himself in a Mitzvah and clothing himself in the garment of a Mitzvah.  As for the person who did not earn the merit in this world, to acquire the garment of Mitzvah, he will come to that world [naked] (Zohar, Shelach)."  Gaon

Life

Each of us was born with his individual Mazzal (his cause or purpose) - Let me help you find yours.  

"You will be given of what belongs to you, and no one can touch what is prepared for another." (Yoma 38b)

Death

"The Zohar (Vayechi) has declared: 'The righteous have reason to rejoice on the day of their departing...' And it states (Ibid. Vayera): 'Death is the suffering of the body and the rejoicing of the soul,' for the soul of the saintly longs for the time when it will depart from this vain world and enjoy the world of bliss.  At the time of parting the soul has joy.  Hence the anniversary of the death of a Tzaddik is called Hilula (festivity)."  Gaon