How Can we Overcome Susceptibility to Evil Eye, Witchcraft and Curses?

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Parashat Balak
How Can we Overcome Susceptibility to Evil Eye, Witchcraft and Curses? 

Developing Internal Rectified Vision During the Month of Tamuz
As we enter deeper into the midpoint of the month of Tamuz the power of the sense of the month, ‘vision’ intensifies. During the entire month of Tamuz the spies spied the land of Israel through external rather than internal vision and thus blemished the sense of seeing. Therefore, we have the opportunity to rectify the blemished ‘seeing’ of the spies specifically during the month of Tamuz. It is the time to ‘guard’ our eyes to see only what is good in the world and in others. The ability to guard and focus our eyesight correctly is the rectified ‘sense’ of sight. Superficial reality does not necessarily reflect inner truth. The challenge is to go beyond what appears to the eye externally and see the inner divine reality. That was what the spies lacked when they only looked at the outer might of the Canaanites and their own military weakness, forgetting that Hashem runs every show. Our yetzer hara (negative impulse) tempts us to follow our external vision, whether to judge others unfavorably or to be unsatisfied with our portion in life, rather than looking at the cup as being half full. We must emulate the ways of Hashem who looks at the good that we do, even if not all our actions are good. We learn this from the Torah verse in Parashat Balak, “He has seen no iniquity in Ya’acov” (Bamidbar 23:21). We need to give the benefit of the doubt even to a completely wicked person because it is impossible that no good point can be found in him. We must also find good points in ourselves. Even when we feel really bad about ourselves, we must look at ourselves in a kinder light and search for some good points from within all the negative, in order to revive ourselves (Rebbe Natan of Breslev, Likutei Halachot, Hilchot Techumin v’Aruvei Techumin 6:11).

Seeing the Whole Beyond the Broken Surface
The human eye is an energy center that can send out either negative or positive energy. The Jewish people are created in the “image and likeness” of Hashem (Bereishit 1:26). The צֶלֶם/tzelem – ‘image’ is masculine influencing, whereas the דְּמוּת/demut – ‘likeness’ is feminine receiving. Seeing a person can affect reality, as known regarding ayin hara, and ayin tovah, the latter always having the greater influence (Rav Tzaddok of Lublin, Takanat Hashavin 6). How do we look at the people we love? Our children, family, and our close friends? Do we notice the runny nose, the pimples, and the wrinkles? Or do we focus on the sparkle in their eyes, in their innate holiness, and their will to grow? We need to always look at the soul within a person, to empathize and see the bigger picture of each situation. To judge others favorably and to learn to constantly stand in another’s shoes. To hear what someone is really telling us between the lines, what their heart is crying out to us. We need to see on one hand the potential for true wholeness and rectification in every broken person and situation. Although beneath the superficial veneer of reality, there is a broken world all around us, our Sages taught: “There is no vessel as whole as a broken heart.” We need to be just broken enough to feel and relate to the pain in others, but not too broken to act positively and forcefully to heal, mend and fix wherever we can. It is the essence of walking the tightrope of life or as Rebbe Nachman said: “The whole world is a very narrow bridge – but the essential thing is not to be afraid.”

G-d Opened Bilam’s Evil Eye and Transformed it for Blessing
משנה מסכת אבות פרק ה משנה יט כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע:
Whoever possesses the following three traits is of the disciples of our father Avraham, and whoever possesses the opposite three traits is of the disciples of the wicked Bilam. The disciples of our Father Avraham have a good eye, a meek spirit, and a humble soul. The disciples of the wicked Bilam have an evil eye, a haughty spirit, and a gross soul (Pirkei Avot 5:11).

A GOOD EYE – That is the first aspect with which to worship Hashem. This is through the character trait of rachamim (compassion) and by overcoming the evil eye manifested by the anger of Bilam (Kedushat HaLevi).

 ספר במדבר פרק כד פסוק ג וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:

“He took up his parable and said, ‘The word of Bilam the son of Beor and the word of the man with שְׁתֻם הָעָיִן/she’tum ha’ayin – an open or blocked eye” (Bamidbar 24:3).

Bilam is described twice as ha’gever she’tum ha’ayin, which some translations render, “the man whose eye is opened” (Bamidbar 24:3,15). However, the same Hebrew root can be understood as meaning closed, not opened. Some sages therefore explained that Bilam was blind in one eye [since it is written in the singular eye not eyes]. Others said his prophetic capacity was defective until the moment when he “saw that it was right in the eyes of Hashem to bless Israel” (Bamidbar 23:1) and when he “lifted up his eyes and saw Israel dwelling according to its tribes, the spirit of G-d came upon him” (Bamidbar 23:2). Hashem opened the eye of even the evil Bilam to see beyond the external human vision to the inner divine truth (based on Rabbi Raymond Apple). If this is true regarding the evil Bilam, who was a professional black magician, hired to look for the negative points of Israel in order to place a curse upon them, how much more so must we believe that with a bit of work, regular people can become trained to overcome our blocked vision and learn to open our eyes for blessing.  

Two Kinds of Seeing, with the Right or the Left Eye
Hashem created everything with wisdom. Therefore, he created two eyes to allude to the fact that there are two kinds of seeing, to the right or the left – the world-to-come or this world. Likewise, the heart has two chambers, “The heart of the wise to his right…” The vision of the eye depends on the heart, it is all one matter. Every average person looks with both of his eyes, but Moshe Rabbeinu had only one good eye as it states about him at his birth, “…that he was good” (Shemot 2:2). When his life came to an end, it states that “his eye had not dimmed (Devarim 34:7). “His eye” is written in singular language, for Moshe only had one special vision in his right eye. The Zohar explains that we cover the eyes of the dead, because, at the time of death, the dying sees the face of the Shechina. Therefore, he should no longer see in this world. Yet, Moshe Rabbeinu saw the Shechina with a clear vision even in this world. He only looked with inner vision; therefore, his eye did not dim. This is, “May you see your world in your lifetime!” (Babylonian Talmud, Berachot 17b). May you see with your right illuminated eye even in this world! (Based on Shem M’Shemuel). In contrast, about Bilam it is written שְׁתֻם הָעָיִן/she’tum ha’ayin – ‘a gouged-out eye’ (Bamidbar 24:3, 24:15) as he was blind in his right eye. Although he was a prophet, he could only see through his left eye – the eye related to the physical reality. This is why he was so preoccupied with the amount of money Balak would pay him for cursing Israel. “He was greedy and coveted other people’s money. He said, ‘Balak ought to give me all his silver and gold since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed’” [Mid. Tanchuma Balak; Bamidbar Rabbah 20:10]; (Rashi, Bamidbar 22:18).

To Believe or not to Believe in the Evil Eye
“Bilam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of G-d rested upon him” (Bamidbar 24:2). Bilam sought to cast an evil eye upon them (Rashi ibid.). Ayin hara is energy that includes negative thoughts, jealousy, hatred, bad wishes, or curses sent from one person to another. Negative energy has a very low vibration, behind which is a desire to hurt someone else. Ayin hara or negative energy can damage spiritually, energetically, and physically. Some people do not believe in ayin hara, they claim: “I’m the master of my own destiny. Therefore, the thoughts of someone else cannot hurt me, except if I allow it to happen.” This claim has points of truth, but it is not the complete truth. Although we and our thoughts influence our lives, each person has a different level of spiritual protection. We do have free will, but so does the person who sends negative energy. Therefore, we may be susceptible to other people’s energy. On a spiritual energetic level, a thought becomes a vibration, which is transmitted from one person to the next. In case a person is susceptible, the vibration may penetrate his aura and damage his physical and emotional body. Although a thought creates reality, still we see people who more easily and quickly create their own reality, while others are more influenced by other people’s energy. Yet, there is truth to the statement, “ayin hara won’t harm you if you don’t believe in it,” because too much thought, preoccupation, and fear of ayin hara doesn’t place us in a positive place or in a high vibration. “We learn from Parashat Balak that negative energy has absolutely no power against the will of Hashem. Although Bilam wanted to do anything in his power to curse Israel, he was unable because Hashem did not let him, as it states, “How can I curse those whom G-d has not cursed, and how can I invoke wrath if Hashem has not been angered?” (Bamidbar 23:8). Since we are Hashem’s chosen people, we are protected against negative energy, sorcery, and witchcraft of any other nation. Bilam and Balak teach us to trust in Hashem and strengthen our connection with Him. When we rectify our own eyesight and learn to see the inner divine reality, we will rise above the evil eye. With Hashem on our side, any negative energy turns into blessing. Hashem will protect us from the evil eye, just as He transformed Bilam’s curse into a most exalting benediction!

EmunaHealing Exercise for Protection – The Light Bubble

It is recommended to create energy protections for ourselves every day/every morning.

1. Close your eyes and take several deep breaths, relax and center yourself.

2. Imagine a bubble of light surrounding you. In your mental eye visualize how the bubble of light surrounds your body and your auras. This light bubble is pure and clear and surrounds you completely from head to toe.

3. Breathe deeply a few times to bring the light into your body. Breathe the light into your forehead, eyebrows, eyes, nose, chin, and neck, and the back of your head. Visualize the protective light enveloping your entire head. Breathe the light of the bubble into your torso, chest, lungs, and heart, breathe it into your arms and fingers. Breathe the light into your stomach, intestines, hips, legs, and feet.

4. Keep breathing as you visualize the light bubble surrounding and protecting your entire body. Mentally draw an outline of light surrounding your body, starting with the top of your head and ending with your feet.

5. Ask Hashem that the bubble be completely sealed to protect you completely from all negative and low energy that comes your way from external sources.

6. Visualize the four protecting angels of Hashem protecting the outline of your light bubble, from all four sides: to your right, left, in front of you, and behind you. Take a slow breath as you visualize each of the archangels.

7. Recite:

בְּשֵׁם הָשֵם אֱלֹהֵי יִשְׂרָאֵל מִימִינִי מִיכָאֵל וּמִשְּׂמֹאלִי גַּבְרִיאֵל וּמִלְּפָנַי אוּרִיאֵל וּמֵאֲחוֹרַי רְפָאֵל וְעַל רֹאשִׁי שְׁכִינַת אֵל:    

“In the name of Hashem, the G-d of Israel, at my right, Michael, at my left, Gavriel, before me, Uriel, behind me, Refael, and above my head, the Shechinah of G-d.”

It is possible to do step 7. by itself when you need protection as well as part of the bedtime Shema.

Are there Kosher Torah Ways of ‘Curse Removal’?

 

Parashat Emor

Make the Utmost Effort to Avoid Inadvertently Cursing Anyone 
I am blessed that I have almost never been cursed. I also don’t recall ever being privy to someone cursing anyone else. Sadly, the only example I recall of hearing a person curse was our Hebrew teacher in the Jewish elementary school. Since we, students, were very unruly and did everything in our power to disrupt the class, the teacher naturally became very frustrated. He would often let out an outburst of a stream of curses. This happened almost in every class- and not only when a thumbtack was placed on his seat. I still, to this day – half a century afterward, recall the words coming out of his mouth: “I’m going to dance on your grave!” yelled in a heavy Swedish accent. I have only compassion for this teacher, may his soul be elevated! He was unaware that although I don’t remember anything from his formal classes, he actually taught me a great deal about the importance of refinement of speech and by all means avoiding curses – the worst kind of negative speech. Since Hashem created the world with speech, words are powerful, and have an effect upon ourselves, on our environment, and upon other people. When Ya’acov said to Lavan, “…whoever has your gods shall die” (Bereishit 30:32) his words inadvertently caused Rachel’s untimely death. Therefore, I always try to be careful with the use of my words and I won’t let anyone say even unmeaningly something like, “If you don’t sleep enough, you will get sick, etc.” I always correct people to say, “if somebody doesn’t sleep enough, he will get sick,” and the like. I believe that it is important to avoid using any negative term to refer to the person we speak with, even if using it as an example. A tzaddik decrees and it becomes established, as it states, “You will decree, and it will be established for you, and light will shine on all your ways” (Iyuv 22:28; Yalkut Shimoni, Shemot 2:165). Since we don’t know for sure that we are not a tzaddik, it is of utmost importance to accustom ourselves to continually bring words of blessings to our lips. 

What are Some Segulot (Spiritual Remedies) to Overcome a Possible Curse? 
In my practice as a spiritual healer, clients occasionally come to me because they feel they may have been cursed since everything in their lives just seems to go wrong. They, therefore, ask me to reverse the curse and its effects. First of all, I calm my clients by explaining that the power of good always outdoes the power of evil. When you are connected to Hashem and keep the Torah and mitzvot, you are spiritually protected. Mostly, it is the fear that lowers a person’s vibration to be susceptible to negative energy from others. So, strengthening our emunah is the first step of taharat klalot (curse purification or removal). The Lubavitcher Rebbe, of blessed memory, held that, nowadays, there is no reason to be concerned about curses. In order to draw down Hashem’s blessings, and to counteract negative judgment, G-d forbid, we must strengthen our Torah and mitzvah observance. A powerful spiritual remedy, especially for women, is to be careful to light the Shabbat candles in time (18 minutes before sunset)! Also, make sure to look at the candles again after dark. Another important spiritual protection is to check your mezuzot at least twice in seven years (Shulchan Aruch, Yoreh Deah 291:1). Some people are even more strict and have their mezuzot checked every year (Rabbi Ovadiah Yosef, Yehaveh Da’at, Vol. 1, No. 49). If everything seems to be going wrong in somebody’s life (note I didn’t write “in our lives”), it's recommended to have the mezuzot checked if more than a year has passed since they were last checked. 

How does Parashat Emor Center Around Speech?
Parashat Emor means “Speak.” Both the beginning and the end of the parasha centers around ‘speech.’ It opens by commanding Moshe to speak to the Kohanim and tell them not to allow themselves to become impure by contact with the dead, except for close relatives (Vayikra 21:1-2). It continues by warning us against blasphemy which is also through speech, “You shall not desecrate My Holy Name… (Vayikra 22:32). Even the middle of the parasha, about the Jewish holidays, is connected to speech since they are called מִקְרָאֵ֣י קֹ֑דֶשׁ/Mikrei Kodesh meaning “they are called or pronounced holy” (Vayikra Chapter 23). The end of the Parasha describes the man who employed the ultimate misuse of speech by cursing G-d:

ספר ויקרא פרק כד פסוק י

וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי:                           (יא) וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל  וַיָּבִיאוּ אֹתוֹ אֶל משֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן

“Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man. 11 And the son of the Israelite woman pronounced the [Divine] Name and cursed. So, they brought him to Moses. His mother’s name was Shlomit the daughter of Dibri, of the tribe of Dan" (Vayikra 24:10-11). 

Rashi explains that this blasphemer was the son of the Egyptian man, whom Moshe killed using the Divine Name, because he was going to murder a Jew. He came to Moshe complaining that he killed his father by means of the Holy Name. For that reason, “they brought him to Moshe.” When Moshe saw that, immediately, “they put him in custody” (Vayikra 24:12). Both father and son fell into Moshes’ hands (Zohar 3:106a). 

Why does the Torah Only Mention the Name of Blasphemer’s Mother?
The fact that the Torah doesn’t mention the name of the blasphemer, but only that of his mother, teaches us that his mother was instrumental in affecting the nature of her son, to become a person who curses. He learned his misuse of words from his mother. There is a strong bond between mother and child due to the fetus being formed within her and remaining there for the entire period of gestation. Even after birth, the baby receives his main nourishment from her. When a person is righteous, modest and virtuous, it is often a result of his mother’s positive influence. The opposite is unfortunately also true. Although we try not to blame the victim, Rashi explains that Scripture hints, through the meaning of her name, that Shlomit was self-disposed towards being assaulted. The name Shlomit is related to the Hebrew greeting, “Shalom,” and Dibri to the word דַּבֵּר /daber – ‘speech.’ She was called Shlomit bat Dibri because she was always babbling: “how are you?”, “how are you?”, and “how are you?” She was a bat Dibri; talking with any man in the street. This is what eventually caused her to get into trouble (Rashi, Vayikra 24:11). Shlomit bat Dibri, was an extremely attractive woman. One day, an Egyptian taskmaster, in charge of one hundred and twenty Jewish slaves, noticed her, when he went on his usual rounds to the homes of his workers, in order to assemble them. With his eye on Shlomit, he called her husband out to work and returned to her house, pretending to be her husband. When Shlomit’s husband saw the Egyptian man exit his house, he was concerned and asked his wife whether he had touched her. She answered, “Yes, but I thought that he was you.” Once the taskmaster found out that Shlomit’s husband was aware of what had taken place, he whipped him. This was the Egyptian man that Moshe killed. He could see with Ruach HaKodesh that the taskmaster deserved death for committing adultery (Midrash Tanchuma, Shemot 9; Rebbetzin Chana Bracha, Women at the Crossroads pg. 113). 

The Kohanim Blessing as a Powerful Curse Reversal in the Torah
One of the main lessons to take home from Parashat Emor is the importance of avoiding the misuse of speech. Too much chatter can have a very negative ripple effect. In this life, there is blessing and there is curse. We must continually bless our Creator, that He may continue to bless us. In spiritual healing, we recite blessings in order to remove curses. The most powerful blessing in the Torah is Birkat HaKohanim – the Kohanim blessing. With this blessing. parents bless their children Friday night. My teacher, Chana Luke, taught us that to undo a curse, we bless the person with the Birkat Hakohanim: 

 :יְבָרֶכְךָ הָשֵׁם וְיִשְׁמְרֶךָ יָאֵר הָשֵׁם פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ יִשָּׂא הָשֵׁם פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם

“May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace” (Bamidbar 6:23).

We say it two times and as always, when reciting any blessing and Torah verse, we must say the phrases with the proper intention. Recite the letters and Names in their correct order and with great focus. When pronouncing the holy Names, attempt to become fully aware of the divine spark in all Life. Reciting Torah verses for spiritual healing is no pretense or witchcraft to be dismissed as a superstitious rite. For what is holy is tremendously powerful. Handled with deep reverence and the greatest caution, Hashem will heal and protect us through the Holy words of His Torah.