A magnificent and breath-taking picture hangs in the office of a successful business executive. It impressively captures a majestic, towering ocean wave about to break and come crashing down. Underneath this photograph reads the caption that sums up the company's philosophy: "If you're not riding the wave of change…you'll find yourself beneath it".

Modern man lives with a world that is ever-changing. A social critic observed that "change is the biggest story in today's world."

From the latest technological advances and mod-cons, the changing faces of demography, to the sweeping progress of science and the altering values upheld in society today, change pervades every-day life. Unfortunately, many people have got into the habit of changing their furniture, cars and jobs on a regular basis - even if these items have not yet passed their 'best-sell-by date'. Here-today-and-gone-tomorrow, changes in fads and fashion disappear almost as quickly as they appear. They are inevitably usurped and relegated by an even newer craze.

Change? Who, Me?
The number one challenge facing society today rests, not surprisingly, in tackling 'change' and integrating this into one's living. How true is the picture's caption? Should mankind remain on top by adopting every change that presents itself and isn't it suicidal to resist?

There is the familiar story of a secular businessman on the New York subway chancing upon a young man sporting a thick bushy beard, large brimmed hat and wearing a long black and shapeless coat. With disgust, the businessman began berating the stranger: "I'm fed up with the likes of you shaming your fellow Jews by acting as if you've just walked out of the Middle Ages. Why, we're living in the modern era! Why not dress like the rest of the American civilisation?"

In a perfect New England accent, he replied "Me Jewish? I'm Amish. I belong to a small sect where it is part of our heritage and culture not to change our traditional mode and dress. We are unyielding to the changes of Western society and retain all the antiquated customs and resist change."

"Please accept my heart-felt apologies at my insensitivity" mumbled the businessman turning a bright shade of red, "I actually think that it's fantastic for you to maintain your traditions".

In Yiddish, the black-coated man shot back: "Why is it that for a non-Jew to uphold his traditions this is praiseworthy, but for a Jew not to change them, even in his manner of clothing, it is the source of disgrace?!"

So how can Judaism retain its meaning in the face of this changing world, facing the affronts of each society without compromising its position? Is it possible or foolhardy to brave the strong waves of change threatening to drown those that do not conform or embrace change?

The immutable Torah
The Jewish laws occupy a seminal feature within Jewish life and are traced back to the Divine Revelation at Sinai. Although the world environment -and society therein- having altered dramatically over the centuries, the essential fundamentals of Torah have not. The immutability of Torah is the most distinctive belief of Judaism. The Rambam (Hilchos Yesodei HaTorah 9:1) cites the Torah's own proclamation that "The entire word that I commanded you, that shall you observe to do; you should not add to it and you shall not subtract from it" (Devarim 13:1).

"I am Hashem. I do not change" (Malachi 3:6). The divine word, like its Author, is complete and perfect. The Torah commandments were given for time immemorial, to each person, within each era and generation. Whether we understand its laws or not, the Torah is the unchanging, absolute truth. No law can be annulled, abrogated or rescinded. No expansion or diminution to the Torah is acceptable. In short, as far as the Torah is concerned the concept of 'change' does not exist.

Torah is the axis around which everything else revolves. Graphically, in and of itself, the Torah is the point of origin that remains forever fixed. Within this plane, vectors can be plotted, but their point of reference is always defined in terms of its relationship to the origin. Man is the changing vector within the earthly plane, whose definition is in terms of his attachment to the unchanging Torah. The Jewish nation's refusal to change stems from the realisation that the performance of its laws represent the search for truth in our divine service.

It would be ludicrous to deny that there is change. Every new moment is unique and is a change from the earlier one, charged with its own requisite task and potential for eternity. But while certain things are subject to change, others are not. Take the innate bodily requirement to eat. To survive, mankind has needed to satisfy his appetite and feed his physical body. This activity has not change over the millennia. But what has changed is the type of food being consumed and the manner of eating. The timeless ideals of traditional and authentic Judaism are integral to sustaining the life-force in Jewish survival. These cannot be emended, up-dated and reformed trying to make it compatible and acceptable to a secular society in modern times.

Change for a purpose
In and of itself, change is not necessarily good or bad. It depends on the purpose it serves. Change for the sake of change, however, has no underlying function. The benefits of having modern technology at one's disposal must be employed such that this frees up more of his time for man to engage in other worthwhile causes.

The valid implementation of change is not discarding the tried and tested model of Jewish survival, but by instead working within the existing rigid framework and changing ourselves within it. There is always room for change and improvement, there is always room to strive towards perfection, of realising one's potential. The impetus for the Mussar movement rests upon the premise that every one can change and must change themselves - so that they are ultimately truly better for the change.

"The greatest sound in the cosmos," notes Rabbi Yisrael Salanter, "is that of someone changing himself and growing from it." Both the secular Enlightenment and the Mussar Movement sought change. But whilst the reformers advised Jews to 'know the world' and change themselves according, Rabbi Yisrael Salanter told his brethren that they must 'know themselves' to enact internal change within their inner world. "Reform came to reform Judaism," remarked Rabbi Yisrael, "I came to reform Jews."

Whilst in earlier centuries change was gradual, the pace has certainly quickened in the run up to the Messianic Era. While the moral standing of the world continues its steady decline, the Jewish nation's stalwart preservation of the Torah denounce any change to the timeless values.

How true in the popular saying, "To live is to change and to be perfected is to have changed often"! Of course, any change from the customary even when natural and for the person's good, causes man some degree of pain, unless and until he understands the good (Sefer HaIkkrim IV, Ch.32).

Change requires stamina, the perseverance to counter the inertia. From the Jewish viewpoint, the Western response: "Well, that's just how I am!" is never taken as a valid excuse. The whole process of teshuvah, repentance, necessitates evoking change. This calls for the re-evaluation of our failings and of implementing resolutions to become better Jews. We need not embrace every world change in the fear of being swept beneath the waves, so long as our attachment to the immutable Creator and the Torah is strong and solid.

The worth of change lies within the change of self. "When I was young I set out to change the world" noted a Chasidic rebbe. "When I grew older, I decided on merely changing my town. When I was older still, I channelled my energies with the aim to at least change myself." We can't become what we need to be, by remaining what and where we are. Those returning to authentic Yiddishkeit show their Jewish brethren that while change is difficult, nevertheless, not only is this attainable but also meaningful and fulfilling.

The imperative to grow that is the only way forward towards perfection, is reliant upon change and its impact upon us. In the immortal words of a respected politician, "You must be the change you wish to see in the world." Our resolution to change and grow every day and every year within the framework of Torah, should merit the entire Jewish population with blessing, life and growth in Torah, mitzvah performance and Yiddishkeit.

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