Mishneh Torah, Mourning 1

Navigating the path of conversion (gerut) is one of the most profound and courageous journeys a person can undertake. It is a path of discovery, of deep questioning, and ultimately, of choosing a covenantal relationship with the Divine and with the Jewish people. As you explore this sacred journey, you're not just learning a new set of customs; you are beginning to understand a comprehensive way of life, a framework that touches every aspect of human experience – from the mundane to the miraculous, from the joyous celebrations of life to the solemn moments of loss.

Hook

Why would we begin a deep dive into Jewish life by looking at the laws of mourning? It might seem counterintuitive to start with sorrow when you are contemplating embracing a new, vibrant spiritual path. Yet, this very choice is deliberate and deeply significant for someone discerning a Jewish life. Jewish living is not merely a collection of rituals for good times; it is an all-encompassing tapestry that weaves together our highest joys with our deepest pains, our public celebrations with our most private grief. To understand what it truly means to belong to Klal Yisrael (the entire Jewish people) is to understand that we share not only a common destiny but also a shared experience of human existence, sanctified and guided by halakha (Jewish law).

This text from Maimonides' Mishneh Torah, specifically the laws of mourning, serves as a powerful entry point into the heart of Jewish commitment. It reveals how Jewish tradition provides structure and meaning even in the face of profound loss, guiding us through grief with compassion, community, and purpose. For someone considering conversion, studying these laws is not about preparing for an inevitable future sorrow, but about grasping the breadth and depth of the commitment you are considering. It illustrates how Jewish life offers a complete worldview, one that defines our relationships not just with God, but with each other, with our past, and with our future, even in the most challenging moments. It underscores that becoming Jewish means entering into a covenant that embraces the full spectrum of human experience, grounding it in timeless wisdom and communal responsibility.

Context

The Mishneh Torah: A Guiding Light for Jewish Law

Our chosen text is drawn from the Mishneh Torah, a monumental work of Jewish law compiled by Rabbi Moshe ben Maimon, famously known as Maimonides or the Rambam (1138-1204 CE). The Rambam's ambitious goal was to create a comprehensive and logically structured code of all Jewish law, drawing from the Torah, the Talmud, and other rabbinic literature. His work is organized thematically, covering every aspect of Jewish life, from prayer and festivals to civil law, ethics, and, as we see here, mourning. For someone exploring conversion, the Mishneh Torah is an invaluable resource. It provides a clear, systematic exposition of halakha, offering a structured way to understand the vast landscape of Jewish practice and belief. Studying Maimonides means engaging with a foundational text that continues to shape Jewish life and legal reasoning to this day, providing a framework for understanding the intricate dance between divine command and human application. It demonstrates the meticulous care with which Jewish tradition approaches every facet of existence.

Mourning (Avelut) as a Pillar of Jewish Life and Community

In Jewish tradition, mourning (אבלות, avelut) is far more than a personal, private experience; it is a sacred process, meticulously outlined by halakha, that acknowledges loss, honors the deceased, and supports the bereaved within the embrace of the community. The Jewish approach to mourning, with its distinct stages (e.g., aninut – the period between death and burial; shiva – the initial seven days of intense mourning; shloshim – the thirty days following burial; and shnat ha'avel – the year of mourning for a parent), provides a structured path through grief. This structure, rather than stifling emotion, actually creates a safe space for it, ensuring that the mourner is not alone and that the community understands its vital role in comforting and sustaining those who grieve.

The laws of mourning are a powerful expression of chesed shel emet (true kindness) – kindness shown to the deceased who cannot repay it, and to the living who are in pain. They underscore the profound interconnectedness of the Jewish people, where the sorrow of one family resonates throughout the community. For a convert, understanding these laws means recognizing that you are joining a people who walk through life and death together, bound by shared responsibility and deep compassion, guided by divine wisdom. It’s an embrace of a tradition that refuses to shy away from life's deepest challenges, but rather sanctifies them with meaning and communal support.

Gerut, Beit Din, and Mikveh: Embracing the Covenant and its Commitments

The journey of gerut culminates in the appearance before a beit din (a rabbinic court) and immersion in a mikveh (ritual bath). These acts are not mere formalities; they are profound spiritual transformations, marking your formal entry into the covenant with God and the Jewish people. How does a text on mourning connect to this pivotal moment?

Firstly, the beit din assesses your sincerity and your commitment to accept the "yoke of the commandments" (kabbalat ol mitzvot). This acceptance is not selective; it means committing to all of halakha, both the joyous and the challenging, the seemingly minor and the overtly major. Studying a complex area like mourning demonstrates an intellectual curiosity and a readiness to engage with the full spectrum of Jewish life, showing that your commitment is comprehensive and thoughtful. It signals an understanding that Jewish identity isn't just about cultural affinity or intellectual agreement, but about living a life defined by mitzvot.

Secondly, the mikveh represents a spiritual rebirth. Upon immersion, you emerge as a full-fledged member of Klal Yisrael, inheriting the covenantal legacy of Abraham, Sarah, and all generations of Jews. This inheritance includes the shared history, the collective joys, and, yes, the communal sorrows. When you become Jewish, you are embraced into a spiritual family, a nation whose very essence is defined by its relationship with God. This means that the Jewish traditions of grieving become your traditions. You become part of the communal fabric that supports mourners and observes the sacred rites of memory. While a convert maintains their personal history and love for their birth family, their primary spiritual identity shifts. The halakha regarding mourning, particularly the distinctions about who is mourned as a Jewish relative, becomes a profound lesson in the nature of this new, chosen family. The beit din and mikveh are the gateways to this profound belonging, where the framework of laws, including those of mourning, become an integral part of your new identity, offering solace and meaning in every season of life. You are not just joining a religion; you are joining a people whose shared destiny, both in life and death, is inextricably linked to the Divine covenant.

Text Snapshot

"It is a positive commandment to mourn for one's close relatives, as implied by Leviticus 10:19... According to Scriptural Law, the obligation to mourn is only on the first day... Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations... We do not conduct mourning rites for all those who deviate from the path of the community, i.e., people who throw off the yoke of the mitzvot from their necks and do not join together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study."

Close Reading

Insight 1: The Layered Nature of Halakha – Scriptural, Rabbinic, and the Embrace of a Living Tradition

Maimonides opens this chapter by immediately drawing a crucial distinction: "It is a positive commandment to mourn for one's close relatives... According to Scriptural Law, the obligation to mourn is only on the first day... Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations." This seemingly straightforward statement reveals a profound truth about halakha: it is a dynamic, multi-layered system that originates from the Divine, is elaborated by prophetic figures, and continually interpreted and applied by our Sages across generations.

The initial obligation of mourning, derived from Aaron's words in Leviticus 10:19, is described as d'Oraita (Scriptural or Biblical law), limited to the first day. This is the foundational layer. However, Maimonides swiftly moves to the second layer, stating that "Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations." This is a d'Rabanan (Rabbinic or post-Biblical) enactment, albeit one with profound authority, attributed to Moses himself as a prophet and lawgiver. The commentaries enrich our understanding of this distinction. The Yad Eitan, for instance, cites a principle from the Yerushalmi Talmud that "we do not derive laws from before the giving of the Torah," explaining that while Genesis 50:10 mentions Jacob's seven days of mourning, the law was "renewed" (nitnah Torah v'nitḥadshah halakha – "the Torah was given and the law was renewed") at Sinai. This principle suggests that the pre-Sinaitic practices, while illustrative, do not necessarily set binding halakha for the post-Sinaitic covenant. The Tziunei Maharan confirms that Maimonides' statement about "the Torah was given and the law was renewed" directly reflects this Yerushalmi discussion.

For someone exploring conversion, this insight is tremendously significant. It teaches that embracing Jewish life means accepting the entirety of halakha, which includes both the direct commands of the Torah and the wisdom, interpretations, and enactments of our Sages throughout history. This is not a pick-and-choose religion; it is a commitment to a living, evolving tradition that has been carefully built and maintained. When you stand before the beit din, you are not just saying "yes" to the Written Torah, but also to the Oral Torah, to the Talmud, to the Mishneh Torah, and to the subsequent codes and responsa that guide Jewish life.

Furthermore, the commentaries often explain the reason behind these rabbinic enactments. The Yad Eitan, again, mentions a reason for the seven-day mourning period as providing "a leniency regarding the cessation of Torah study and Shabbat, which was not before the giving of the Torah." This suggests that the expansion of the mourning period wasn't arbitrary; it was a compassionate and practical adjustment to better serve the emotional and spiritual needs of the community, allowing for a more complete period of grief while still balancing other essential mitzvot. This demonstrates that halakha is not rigid for rigidity's sake, but is imbued with deep wisdom and consideration for the human condition. It teaches us that the "why" behind the "what" is often rooted in profound understanding of human psychology, communal responsibility, and spiritual well-being.

The commitment to this layered halakha requires a willingness to engage with the breadth of Jewish legal tradition. It means recognizing that the rabbis, empowered by the Torah, have the authority to establish ordinances (takkanot) and decrees (gezeirot) that become binding on all Jews. This is part of the "yoke of the mitzvot" (ol mitzvot) that a convert willingly accepts. It's a commitment to a tradition that prioritizes continuity, communal well-being, and the sanctification of all aspects of life. By understanding that even a deeply personal experience like mourning is structured and expanded by rabbinic decree, you begin to grasp the comprehensive nature of Jewish life and the profound sense of belonging that comes from living within its rich, guiding framework. It assures you that you are not joining a static ancient faith, but a vibrant, living tradition that has gracefully navigated the challenges of millennia, always with an eye toward both fidelity to God's word and compassion for humanity.

Insight 2: Defining Belonging and Responsibility Through the Lens of Shared Grief

The Mishneh Torah, in this chapter on mourning, moves beyond the duration of avelut to a profound exploration of who is mourned and why. This section starkly defines the boundaries of Jewish community and identity, revealing the core values of belonging and responsibility within the covenant. Maimonides delineates categories for whom mourning rites are observed, and crucially, for whom they are not. This is where the text becomes a potent lens for understanding what it means to truly "join together with the Jewish people."

Maimonides states: "We do not conduct mourning rites for all those who deviate from the path of the community, i.e., people who throw off the yoke of the mitzvot from their necks and do not join together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study. Instead, they are like free and independent people like the other nations. Similarly, we do not mourn for heretics, apostates, and people who inform on Jews to the gentiles. Instead, their brothers and their other relatives wear white clothes, robe themselves in white, eat, drink, and celebrate for the enemies of the Holy One, blessed be He, have perished. Concerning them, Psalms 139:21 states: 'Those who hate You, O God, will I hate.'"

This passage is challenging and powerful. It draws a clear line: belonging to Klal Yisrael is not merely an ethnic or cultural affiliation; it is an active, ongoing commitment to the mitzvot and to communal life. Those who "throw off the yoke of the mitzvot from their necks" and fail to "join together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study" are, in the eyes of halakha, considered to have severed their connection to the community in a way that impacts even the most fundamental communal rite of mourning. The severity of this stance – even celebrating their demise – underscores the absolute centrality of Kabbalat Ol Mitzvot (acceptance of the yoke of commandments) and active participation in Jewish life.

For someone contemplating conversion, this is not meant to be a frightening or exclusionary statement, but rather an honest and profound clarification of the commitment you are considering. It highlights that becoming Jewish is about adopting a distinct way of life, a specific covenantal relationship, and an active role within a community defined by its adherence to God's commandments. It means embracing the ol mitzvot not as a burden, but as a path to holiness, meaning, and true belonging. When you choose to convert, you are choosing to "join together with the Jewish people" in precisely the ways Maimonides describes: through observance, through celebrating the festivals, and through active participation in synagogue and study. This text makes it clear that this commitment is the very essence of Jewish identity.

Conversely, Maimonides also teaches about whom we do mourn, and the nuances within those categories. We mourn for those "executed by the government, even when they were executed by the government's laws and the Torah granted it license to execute them." This is a powerful statement about shared identity and destiny. Even if a Jew is executed by a gentile authority for a crime, and even if the Torah's own law might have sanctioned execution for such a crime, the fact that they died at the hands of gentile authorities makes them a communal mourner. This reflects a deep sense of collective identity and shared fate in the face of the wider world. However, "We do not, by contrast, observe mourning rites for those executed by the court," i.e., by a Jewish beit din. This distinction emphasizes the internal moral and legal integrity of the Jewish community. When justice is administered internally according to Torah law, the community's response is different; while there is aninut (bitter regret), the full communal mourning rites are withheld once their corpses have decomposed, as if to say that their actions separated them from the full embrace of the community even in death.

Even in the most extreme case of suicide, Maimonides offers a nuanced approach: "When a person commits suicide, we do not engage in activity on their behalf at all. We do not mourn for him or eulogize him. We do, however, stand in a line to comfort the relatives, recite the blessing for the mourners and perform any act that shows respect for the living." This teaches us that even when halakha places strict limitations on mourning for the deceased due to their actions, compassion for the living and respect for human dignity remain paramount. The community's responsibility shifts from mourning the deceased to supporting their grieving family, recognizing the deep pain they experience. This delicate balance of strict adherence to law with profound human empathy is a hallmark of Jewish tradition and a testament to its ethical depth.

For you, as someone on the path of conversion, this section of the Mishneh Torah is a profound lesson in the nature of Jewish peoplehood. It teaches that belonging is not passive; it is an active, covenantal relationship expressed through the observance of mitzvot and engagement with the community. It underscores the gravity and beauty of accepting the ol mitzvot, which brings with it the profound security of knowing you are part of a people bound by an eternal covenant, who share in each other's joys and sorrows, and who are guided by a divine framework that offers meaning and purpose in every aspect of life, even in death. This is the community you are choosing to join, and this text reveals its steadfast, purposeful heart.

Lived Rhythm

Deepening Shabbat Observance and Understanding

As you embark on or continue your journey towards conversion, a concrete and incredibly impactful next step is to deepen your observance and understanding of Shabbat. Shabbat is not just a day of rest; it is the cornerstone of Jewish life, a weekly encounter with eternity, and a profound microcosm of the kabbalat ol mitzvot (acceptance of the yoke of commandments) that is central to conversion. It's a communal rhythm that will integrate you into the very pulse of Jewish time and space.

Why Shabbat? Shabbat is a gift, a taste of the world to come, and a tangible way to practice the principles of commitment, community, and covenant we've explored in the text on mourning. Just as the laws of mourning structure our grief, Shabbat structures our week, creating sacred time and space. It requires intentional preparation, communal participation, and a willingness to set aside the mundane for the holy. Embracing Shabbat demonstrates a commitment to a life governed by halakha in its most beautiful and pervasive form. It's a weekly opportunity to practice the "joining together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study" that Maimonides highlights as essential for belonging.

A Detailed Guide to Deepening Your Shabbat Observance:

1. Intentional Preparation (Erev Shabbat – Friday):

   • The Transition: Shabbat begins at sunset on Friday. The key is to create a deliberate transition from the hustle of the week to the tranquility of Shabbat. This isn't just about stopping work; it's about shifting your mindset.
   • Practicalities: Begin your preparations earlier in the week. Cook meals in advance that can be reheated or served cold. Ensure your home is tidy. Set timers for lights you want to leave on, and turn off unnecessary electronics well before sunset. Consider setting out your Shabbat clothing. The goal is to minimize last-minute rushing and maximize the feeling of calm anticipation.
   • Candle Lighting: This is a deeply meaningful ritual that ushers in Shabbat. Purchase Shabbat candles and candlesticks. About 18 minutes before sunset (check a local Jewish calendar for exact times), light two candles (or more, if you wish), cover your eyes, recite the blessing ("Baruch Atah Adonai Eloheinu Melech Ha'olam Asher Kid'shanu B'mitzvotav V'tzivanu L'hadlik Ner Shel Shabbat"), and then uncover your eyes, gazing at the flames. This is a powerful moment for personal prayer and reflection, inviting the holiness of Shabbat into your home.

2. Embracing the Evening (Friday Night):

   • Synagogue Attendance: If possible, attend Friday night (Kabbalat Shabbat and Ma'ariv) services at a local synagogue. This is a profound communal experience. Observe how people pray, sing, and greet each other. Don't worry about knowing all the prayers; simply being present and absorbing the atmosphere is a significant step. Look for a welcoming community that can guide you.
   • Kiddush at Home: Upon returning home from synagogue, or after candle lighting if you don't attend services, perform Kiddush (sanctification). This involves reciting a blessing over wine or grape juice, followed by the blessing over challah (two loaves, representing the double portion of manna).
   • The Shabbat Meal: This is a highlight. Enjoy a leisurely meal, without distractions like phones or TV. Engage in conversation, share insights from the week's Torah portion (D'var Torah), and sing zemirot (Shabbat songs). This is a time for family, friends, and spiritual nourishment.
   • Learning/Reading: Dedicate some time to reading Jewish texts, a Jewish novel, or reflecting on your week, all away from screens and the demands of everyday life.

3. Sanctifying the Day (Shabbat Day – Saturday):

   • Morning Services: Attending Shabbat morning services is another central communal practice. Services typically include prayer, Torah reading, and a D'var Torah (sermon) by the rabbi or a community member. The Torah reading is particularly significant, as it connects you to the weekly cycle of Jewish learning.
   • Shabbat Lunch: Another festive, leisurely meal. Often, people gather with friends or family after services.
   • Afternoon Activities: Shabbat is a day for rest and spiritual enrichment. Take a walk, visit friends, read, nap, or engage in quiet study. Avoid shopping, driving, using electronics, or engaging in other weekday activities. This allows for genuine mental and spiritual repose.
   • Seudah Shlishit (Third Meal): Often a lighter, communal meal held late Saturday afternoon, just before sunset. It's a beautiful way to mark the approaching end of Shabbat, often accompanied by singing and words of Torah.

4. Marking the Departure (Motza'ei Shabbat – Saturday Night):

   • Havdalah: This beautiful ceremony marks the conclusion of Shabbat and the return to the regular week. It involves blessings over wine, fragrant spices (to revive the soul as Shabbat departs), and a multi-wick candle (symbolizing light and creation). It's a poignant and meaningful ritual that helps ease the transition.

Potential Challenges and Resources:

• Initial Overwhelm: Don't try to do everything at once. Start with one or two new practices, like candle lighting and attending a Friday night service, and gradually add more as you feel comfortable. The goal is consistency and sincerity, not perfection.
• Feeling "Different": It's natural to feel a bit out of place initially, especially if you're the only one in your immediate circle observing Shabbat. Remember, you are joining a vast and ancient community. Seek out others who observe Shabbat; your local synagogue can be a great resource.
• Practical Difficulties: Managing technology, transportation, and social engagements can be tricky. This is where a rabbi or mentor can offer invaluable practical advice and guidance tailored to your circumstances. There are many resources online and in print that offer practical tips for Shabbat observance.
• Resources:
  • Books: Abraham Joshua Heschel's The Sabbath is a poetic and profound philosophical exploration. Rabbi Dr. Irving Greenberg's The Jewish Way: Living the Holidays offers practical and spiritual insights.
  • Online Guides: Websites like MyJewishLearning.com, Chabad.org, and Aish.com have extensive sections on Shabbat observance, including blessings, customs, and practical advice.
  • Your Rabbi/Mentor: The most crucial resource. They can provide personalized guidance, answer your specific questions, and connect you with local communities.

By actively and intentionally deepening your Shabbat observance, you are not just performing rituals; you are immersing yourself in the very fabric of Jewish life. You are accepting the "yoke of the mitzvot" in a tangible way, experiencing the joy of communal belonging, and connecting to the sacred rhythm that has sustained the Jewish people for millennia. This practice will not only prepare you spiritually for conversion but will also enrich your life in profound and lasting ways, offering weekly respite, spiritual nourishment, and a deep sense of connection to the Divine and your chosen people.

Community

As you navigate the profound journey of exploring conversion, finding and connecting with a supportive community is not merely helpful; it is absolutely essential. The Jewish path is not meant to be walked alone. The very text we've studied emphasizes "joining together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study." This communal aspect is the beating heart of Jewish life, and for a convert, it is the embrace that welcomes you home.

One Powerful Way to Connect: Engaging with a Rabbi and/or a Structured Study Group

While there are many avenues for connection, actively seeking out and engaging with a rabbi and enrolling in a structured study group are perhaps the most vital first steps to firmly anchor yourself within the Jewish community.

1. Connecting with a Rabbi: Your Guide and Mentor

• The Rabbi's Role: A rabbi serves as your primary guide, teacher, and spiritual mentor on the conversion journey. They are the living embodiment of the tradition you are seeking to embrace, possessing the halakhic knowledge and pastoral wisdom to lead you through this complex process. They are the one who will ultimately present you to the beit din and testify to your sincerity and readiness.
• How to Approach: Don't hesitate to reach out. Most rabbis are deeply moved and inspired by individuals exploring conversion. Schedule an introductory meeting. Be honest about your motivations, your background, and where you are in your journey. Ask about their synagogue's approach to conversion, their expectations, and the learning process they recommend. This initial conversation is crucial for establishing a rapport and determining if this particular rabbi and community are the right fit for you.
• What to Expect: Your rabbi will likely engage you in conversations about your understanding of Jewish theology, history, and halakha. They will guide you in learning, suggest readings, discuss practical observance, and help you navigate the nuances of Jewish life. They will also be a source of support and encouragement, understanding the unique challenges and joys of this path. This relationship is built on trust and mutual respect, and it's a relationship that often continues long after conversion.
• Importance: A rabbi is indispensable. They represent the living chain of tradition and authority. They are not merely an information source but a spiritual mentor who can help you integrate intellectually, emotionally, and practically into Jewish life. Without a sponsoring rabbi, the conversion process cannot proceed. They will help you solidify your kabbalat ol mitzvot (acceptance of the yoke of commandments) and ensure your conversion is halakhically sound.

2. Joining a Structured Study Group: A Shared Journey

• Types of Groups: Many synagogues and Jewish community centers offer formal conversion classes. Beyond that, adult education classes on specific Jewish topics (Torah, holidays, Jewish thought) or even informal chavrutah (partner study) groups can be incredibly enriching.
• Benefits:
  • Shared Journey: Perhaps the most significant benefit is connecting with others who are on a similar path. You will find camaraderie, share experiences, discuss challenges, and celebrate milestones together. This can alleviate feelings of isolation and build a vital support network.
  • Structured Learning: Conversion classes offer a systematic approach to Jewish knowledge. You'll delve into Jewish history, theology, the weekly Torah portion, the Jewish calendar, lifecycle events, and the fundamentals of halakha. This structured environment ensures you gain a comprehensive understanding of what it means to live a Jewish life.
  • Sense of Belonging: Engaging in a study group immediately provides a sense of belonging within the community, even before formal conversion. You become a recognized student, an active participant in the intellectual and spiritual life of the synagogue.
  • Exposure to Diverse Perspectives: Learning alongside others allows for rich discussions and exposure to different questions and insights, broadening your own understanding.
• How to Find: Your rabbi will be able to direct you to appropriate study groups within their synagogue or in the wider community. Don't be afraid to visit a few different classes or synagogues to find the right fit for your learning style and spiritual needs.

Connecting to the Text: The Mishneh Torah's definition of belonging—"joining together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study"—is precisely what engaging with a rabbi and study group facilitates. These avenues are not just about acquiring information; they are about actively participating in the communal life of the Jewish people. Through these connections, you begin to live the rhythm of Jewish life, to share its joys and its challenges, and to understand the profound responsibility and privilege of being part of a people bound by an eternal covenant. This active engagement is the most authentic way to demonstrate your sincerity and readiness for the beautiful commitment of conversion.

Takeaway

Your journey of exploring conversion is a testament to a deep yearning for meaning and connection. As we've seen through the lens of mourning laws, Jewish life offers a profound and comprehensive framework, touching every aspect of human experience with intention and sacred purpose. To embrace halakha, even in its most challenging expressions, is to choose a path of profound belonging, responsibility, and an unwavering commitment to a living, covenantal tradition. It is a choice to join a people whose shared destiny, joys, and sorrows are all sanctified by the Divine. Continue to explore with sincerity, courage, and an open heart, knowing that this path, while demanding, is endlessly beautiful and ultimately deeply fulfilling.