What is the Difference Between Magic and Spiritual Healing from the Torah?

Parashat Balak
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What are the Jewish Approaches to the Occult Practices in the World?

Nowadays there is an increased interest in the occult. People often ask me about all kinds of spiritual healing/energy medicine, Tarot cards, Ouija boards, seances and all the other enticing occult techniques. One such recurring question is whether the system of Reiki is kosher?  Baruch Hashem, I was never trained in any of these practices, as I came to the Torah way of life at a young age. Yet, the Torah sages had to be knowledgeable in sorcery and witchcraft in order to know how to refute them and categorize the various methods as either kishuf (magic), nichush (divination), darchei Emori (the ways of the Emorites i.e. superstitions) etc. Therefore, I take this opportunity to do a little research on the popular Japanese spiritual healing method called Reiki, so that next time someone asks me about it, I won’t need to refrain from giving an educated answer. It seems to me that in the Jewish world, there are basically three general approaches to anything mystical that does not derive directly from Torah sources:

1.The litvish chareidi (non-Chassidic, black hat) view is to condemn anything mystical even though it may have Torah sources. According to this view, anything which cannot be proven scientifically, including any kind of spiritual healing, is condemned as being dangerous. An example of this approach can be found in Rabbi Yair Hoffman’s review of Alternative Medicine in Halacha.

2. The Jewish Renewal approach, that embraces all the popular New-Age Healing ways including astrology, psychics, the presence of spiritual energy in physical objects, tree worship, gemstones, shamanism magic and more. Incidentally, the leadership of Jewish Renewal often advocates sexual conduct that deviates from Jewish law. See for example, Kohenet Hebrew Priestess Institute.

3. Those who work on filtering occult practices in our times through the lens of the Torah. They recognize through Kabbalistic knowledge, that science is just beginning to catch up with the deep hidden wisdom of the Torah, and that any true alternative mystical approach out there in our modern world, can trace its roots back to our very own Torah sources.

I personally believe that engaging in the third approach is part of the geulah (redemption) process, elevating the fallen sparks dispersed in the world and returning them to their source. In order to engage in this vital but perilous endeavor, we must be well versed in Torah, including both the revealed and concealed parts. In addition, an openness to explore other traditions is necessary, as long as we continuously engage in the Torah and our Torah knowledge supersedes our explorations of other traditions. 

Is Reiki Kosher?

It is not the scope of this article to exhaust all the various spiritualisms popular in our time. Since I practice spiritual healing from the Torah, I’m often asked about Reiki, so I would like to explore this modality of healing further. Reiki was invented in the early 1920’s by the Japanese Dr. Mikao Usui, while practicing Buddhist meditation. It is a spiritual healing method, using the laying on of hands to channel the energy in the surrounding environment to the person in need of healing. To strengthen the channeled energy, the practitioner mentally focuses on ancient Japanese symbols. There are four Japanese mantras and symbols taught in the system of Reiki. The mantras are believed to be ‘words carrying spirit.’ “In ancient times, not only did the Japanese believe that the gods or kami were in every object and natural element, but in words too” (Bronwen and Frans Stiene, The Japanese Art of Reiki: A Practical Guide to Self-Healing). When I read this, no further research was necessary. There is no question that pronouncing mantras, whose origin is in idol worship, transgresses the Second Commandment of the Torah. Reciting these mantras containing names of idolatry is forbidden according to all halachic authorities (Kollel Choshen Mishpat). However, some practice a modern form of Reiki, without mantras or any prior beliefs. In the controversy of whether this type of reiki is permitted. The Amshinover Rebbe, R’ K. S. Gross, Dayan Krauss are lenient, whereas other rabbinical authorities prohibit any kind of Reiki (Sefer Ki Lo Nachash B’yackov, Kuntres “Al Tifnu,” R’ D. Morgenstern, R’ Fanger shlit”a). Even without the idol worshipping element, in Reiki and other Eastern systems of energy healing, G-d is perceived as an impersonal energy force. The origin of Reiki is a composite of the Japanese words, Rei – ‘spiritual knowledge’ and ki – ‘energy.’ These systems believe that energy emanates and proceeds from G-d (or the universe) seen as one and the same. This pantheistic view goes against the Torah, as G-d cannot be confined to merely energy or to the universe: “The Holy One is called the place of the world, but the world is not His place” (Tikunei Zohar 81b). This explains why Rabbi Yitzchak Fanger, gave up his prosperous millionaire Reiki Center in Israel, to devote himself to bringing Jews back to Torah. This was after having consulted with Rabbi Yitzchak Zilberstein, who told him that Reiki was based on Avodah Zara, and therefore forbidden.

Israel is Protected from Bilam’s Manipulative Magic

Whatever healing we practice, we must always remember that Hashem is the source of everything, and all healing is ultimately in His hand alone. The Torah instructs us to be wholehearted and pure with Hashem (Devarim 18:13). This implies not to listen to cloud gazers, magicians and witches. We must not believe that their words have any power. Rather, we must make clear in our heart that everything is in the hand of the uppermost G-d (Ramban, Bereishit 17:1). Therefore, the Jewish people have no need for mantras or soothsayers, as we have a direct connection to Hashem. In his fear of Israel’s power, Balak hired the well-known sorcerer Bilam to curse the Jewish people, through his connection with the dark powers. By employing impure sources, they attempted to manipulate reality into conforming to their evil schemes. Bilam tried to tune into the exact moment of G-d’s anger for his own purposes. He knew that G-d became angry every morning when the kings of the world arise and worship the sun, as it states, “And in the morning Balak took Bilam and led him up to Bamot Ba’al, and from there he saw part of the people” (Bamidbar 22:41). Bilam thus timed his curses to coincide with the exact moment of G-d’s anger (Ohr HaChaim, Ibid). What Bilam didn’t know was that the powers guarding Israel are stronger than the forces he could conjure up, as it states:

ספר במדבר פרק כג פסוק כג כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל:

“For there is no divination (soothsaying) in Ya’acov and no sorcery Israel. At time it will be said to Ya’acov and Israel, ‘What has G-d wrought?’ (Bamidbar 23:23).

Through learning Torah and keeping mitzvot, the Jewish people are protected from both the soothsaying divination of Bilam and the magic of Balak. This protection pertains to all times. “At time it will be said to Ya’acov” – for the future “and Israel…” for the past. Soothsaying concerns the future, whereas sorcery refers to the past (Aderet Eliyahu, Bamidbar 23:23). Since Israel is cleaving to Hashem, we don’t need soothsayers and magicians (Rabbeinu Bachaya ibid.)

Between Magic and Miracles

How do we go about filtering other traditions of spiritual healing through the lens of the Torah? The clue is to be found in a very puzzling Talmudic passage:

Abaye said: The laws of sorcerers are like those of Shabbat: certain actions are punished by stoning, some are exempt from punishment, yet forbidden, while others are entirely permitted. Thus: if one actually performs magic, he is stoned; if he merely creates an illusion, he is exempt, yet it is forbidden. What is entirely permitted? – Such as was performed by R. Chanina and R. Oshaia, who spent every Shabbat eve in studying the Laws of Creation, by means of which they created a third-grown calf and ate it (Babylonian Talmud, Sanhedrin 67b).

If the Talmud states that someone who performs magic must be stoned to death, how come it was permitted for Rabbi Chanina to create a calf and eat it? Isn’t that considered magic? Note that the Rabbis in the Talmud were studying Torah, specifically the laws of creation, through which they created the calf. Thus, the Rabbis created a calf by means of connecting certain the letters including those of Hashem’s Name, through which the world was created. This is not considered witchcraft, since it’s Hashem’s deeds, by means of His holy name (Iskei behilchot yetzira). The difference between magic and G-d given miracles, are their source. It all depends on whose help is invoked in order to bring about healing. Why are sorcerers called מְכַשְּׁפִים/mechashefim? It is an acronym for: מכחישין פמליא של מעלה – ‘Contradicts the heavenly entourage’ (Babylonian Talmud, Sanhedrin 67b). In the endeavor of the wicked to fulfill their hearts’ desires, they always look for ways to get out of G-d’s decrees. They are, therefore, involved in the powers of witchcraft and magic which is the opposite of תמימות/temimut – ‘pure innocence.’ Judaism does not believe in the autonomy of evil. When G-d created the world, He created spiritual forces of purity and impurity, and forbade the latter (Devarim 30:19). Magic draws from the powers of impurity in the world, and as such, is forbidden. Miracles and practical kabbalah – which is only for great holy tzaddikim like the rabbis in the Talmud – draw from the forces of purity (kedusha) and are therefore permitted. Any system of healing be it Reiki, Pranic Healing or Crystal Healing etc. can never be kosher, as long as it draws upon extraneous names and forces rather than Hashem’s life-giving light.

From Where does the Healing emanate? From the Side of Holiness or Unholiness?

The traditional explanation of the biblical phrase, “G-d has made one corresponding to the other” (Kohelet 7:14), is that G-d created the side of impurity corresponding to the side of holiness in order to ensure free choice. Many types of spiritual healing draw from the side of impurity, also called סִטְרָא אָחֳרָא/sitra achra – ‘the other side.’ It is called so, to indicate that whatever receives its power from this side, still gets it power from Hashem, for G-d is the source of all. However, they get their power from the other side, meaning indirectly from G-d, so-to-speak from His backside, whereas the power of holiness emanates directly from G-d. It is important to note that even if the source of a certain healing system is from the sitra achra, it may still be effective, as Hashem empowered the side of unholiness, in order to make it more challenging to choose holiness. Those who choose to get their energy from impure sources, strengthen the illusion that impurity has independent power. By engaging in impure sources for spiritual healing, they conceal Hashem’s oneness with husks of darkness, making it appear as if there exist independent powers other than Hashem in the world. In contrast, when the prophets or the tzaddikim perform a miracle or bring about healing, they do so with G-d’s implicit help and/or permission. Likewise, in the kosher systems of spiritual healing such as EmunaHealing, we explicitly pray directly to Hashem and request His assistance in healing, to ensure that we draw our healing directly from Hashem’s holiness.

Why is Water so Essential in Judaism?

Parashat Chukat
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Water – The Flexibility of the Feminine

I’m sitting here at my desk, taking long sips out of my deep blue water bottle. We all need water. Water is the most vital, essential substance of life. All living beings are completely dependent on water. Without water, nothing can sprout forth, grow and flourish. This hit home recently, when we had no water, on several subsequent Friday afternoons. We desperately kept opening the faucets, but only tiny drops trickled into our empty vessels. They were fixing the waterpipes in Bat Ayin, which somehow kept becoming unfixed, week after week, just at the moment of the great pressure of Friday-afternoon water-usage. It was devastating to enter Shabbat with dishes in the sink, dirty floors and without a decent shower. I tried not to complain, but I could certainly identify with the cries of the Israelites in the desert, when the well of Miriam dried out. The Hebrew word for water מַיִם/mayim begins with מַ/ma – ‘what/something.’ Without water, there is no ‘what’ or substance to anything. Water, therefore, represents nullification of our ego. When we ask, “what am I?” replacing our ego with a question, then we are ready to be reborn with its answer (Rabbi Aryeh Kaplan, Waters of Eden). The word מַיִם/mayim is a palindrome – it is spelled the same frontward and backward. All waters must eventually return to their source. Through the water libations at the Temple, reality reconnected with its Divine Source. Water symbolizes teshuva (literally return). When Israel does teshuva, it is compared to pouring out the heart like water, as it states, “Pour out your heart like water before the presence of Hashem” (Eichah 2:19); (Midrash Tehillim 119). Water is the prototype of the fluid state – change. Since Hashem never changes (Malachi 3:6), one of the first ingredients of creation had to be the very concept of change. Ego is the essence of permanence, while water is the essence of impermanence. In order to allow birth and growth, we need to make space for something other than ourselves by shrinking our ego. The seed decomposes to sprout forth as a new plant. The inwards of the pregnant woman become squished to make room for her growing womb. Water is intrinsically connected to the flexibility of the feminine. Therefore, we received the well in the merit of Miriam.

Waters of Transformation and Purity

Through water we become transformed from the status of being ritually impure to becoming pure. A woman in a state of niddah (ritual impurity) returns to a state of taharah (ritual purity) only after immersing in a mikvah. The word ‘mikvah’ – a halachically acceptable body of water – literally means ‘gathering of waters’ (Bereishit 1:9-10). Rather than tap water, the water of a mikvah must gather together naturally from an underground spring or from rainwater. The basic mikvah must contain a minimum of forty se’ah (around 750 liters or 198 gallons) of rainwater. To this rainwater, ordinary water may subsequently be added. If spring water is used, then the water can be flowing. However, if the source is rainwater, then the water must be stationary. The ocean, halachically, is considered a spring. Thus, although the water is flowing, it can still be considered a kosher mikvah. Rivers and lakes are more complicated. They may or may not fulfill the halachic requirements of a kosher mikvah. Consult a competent Rabbi if you are in a situation where you need to use a natural body of water as a mikvah.

Water is essential for ritual purity in Judaism. Before burial, the dead person must be washed in a ritual act of purification called tahara. Just as a baby is washed and enters the world clean and pure, so do we leave the world cleansed and pure. The cleansing is performed by Chevra Kadisha (holy society) – a group of specially trained Jews who care for the body and prepare it for burial. Men handle male bodies and women prepare female bodies so that modesty is preserved even in death.

Handwashing for ritual purity is also essential in Judaism. This is one of the reasons why less Jews were affected by ‘the Black Death.’ The halacha dictates to wash our hands upon waking up in the morning, before eating bread and after using the bathroom. Since the fingers are the place where impure forces can get a hold, we must do a special ritual of washing the hands upon rising in the morning to expel negative spirits that enter the body at night (Shulchan Aruch, Orach Chaim 4:2). Netilat Yadayim is done by pouring water from a cup alternately on each hand, from the fingertips to the wrist for six times (pouring water on each hand three times, one after the other). The purifying water is poured first on the right hand from the left hand – representing the power of chesed over gevurah. Besides removing the residue of the external forces, it also permeates our consciousness with the idea that the hands are an extension of our holy soul and prepares them to be raised in purity, in prayer and supplication (Adapted from the RaMaK and Mikdash Melech By Shmuel-Simcha Treister).

Taking a Shower on Shabbat and Yom Tov

When we had no water in Bat Ayin and I had to go without a shower before Shabbat, I couldn’t wait to get clean in honor of Shabbat as soon as our water returned. This happened only after candlelight on Shabbat. Would I then be able to take a regular shower on Shabbat? Unfortunately, there are a lot of restrictions on taking a shower on Shabbat. First of all, it is not permitted to heat up water on Shabbat. For even if the hot water was heated up before Shabbat in a boiler (as is in most hot water systems in Israel, and many overseas), if the boiler is still on during the Shabbat (overseas most boilers are left ignited constantly, whereas in Israel they are only turned on as needed), then when the hot tap is turned on, cold water runs into the boiler in place of the hot water that is flowing out. This is totally forbidden on Shabbat as we would be ‘cooking’ this cold water. This also applies to hot water systems that heat up the cold water on demand, as it flows out towards the hot tap, heating up the water as needed. Even when the boiler was turned off before Shabbat, cold water will still flow into it when the hot tap is turned on. This cold water will come in contact with the hot water in the tank (from before Shabbat) and be heated up by it. This too is prohibited and considered ‘cooking’ the cold water. What about taking a shower in water heated by a sun heater before Shabbat? There are those that forbid it completely (Rav Shlomo Zalman Orbach zt”l, the Minchat Yitzchak), whilst others permit it (The Tzitz Eliezer, and Rav Ovadyah Yosef). Shmirat Shabbat KeHilchatah Chapter 14:3 rules that even the cold water that was heated up by the sun on Shabbat itself, (and even the cold water that ran into the tank and solar panels on Shabbat as a result of our turning the hot tap on) may be used – according to those who permit the use of solar powered water systems on Shabbat. This is because although the water was heated up on Shabbat (in a permitted manner), it was heated up by itself, without needing any action from a person to heat it up. Even the new water that flowed into the system on Shabbat, when turning on the hot tap was only heated up as a very indirect result of our action, with no specific intent to do so, and as such is considered as having been heated up by itself on Shabbat. Unfortunately, for me, and most Ashkenazim, we hold by the first view that forbids using water heated by a sun heater before Shabbat. So, I had to take a cold shower on Shabbat, leaving out washing my hair, to ensure that I wouldn’t be squeezing out water (Magen Avraham 326:8). While, Sephardim permit bathing their whole body in cold water on Shabbat, Ashkanazim have a tradition not to do so (allowing only to wash up to half their bodies). In a situation of discomfort (even mild discomfort) they may bath their whole bodies in cold water on Shabbat.

On Yom Tov, when it is permitted to use the hot water tap, Sephardim may wash their entire bodies in hot water heated up before Yom Tov, or water from a solar unit. Ashkanazim may only wash their entire body in such hot water limb by limb, but not the whole body at one time. There is room to allow even the Ashkanazim to wash their entire bodies in hot water heated up before Yom Tov; or water from a solar unit. The use of hot water heated up on Yom Tov (which includes water from most gas or electric units) is allowed for washing of face, hands and feet. There are opinions that allow washing even the whole body in such water in our day and age when daily washing is the norm. If you feel discomfort, you have all the more reason to rely on this ruling. When washing on Shabbat or Yom Tov, we need to take care not to use a sponge or washcloth. Only liquid soap and shampoo are allowed (Rabbi Da’vid Sperling).

Washing Dishes on Shabbat

I’m kind of a neat freak, meaning, I grew up in a Yekkish home (of German Jewish descent), where everything had it place, and every dish was immediately cleaned up and put away. Consequently, I rarely leave dishes in the sink. Not only do I like things to look neat, seeing a pile of dishes or laundry takes away my peace of mind, reminding me of the work to get done later. Especially on Shabbat, I love to relax with a book in my clean and orderly home without any dish reminding me of the upcoming work. However, there are restrictions on exerting ourselves on Shabbat for something which is not necessary for Shabbat itself, as it is not permitted to prepare for a weekday on Shabbat. So, if the dishes are not necessary for Shabbat, the general rule is to abstain from washing them on Shabbat. However, if the washing of the dishes is done for a purpose on Shabbat, for example for hygienic purposes, it is permissible to wash the dishes even on Shabbat (Hagaon Harav Waldenberg zt”l, Tzitz Eliezer, Volume 14, Chapter 37). Similarly, dishes may be removed from the table following the third Shabbat meal for the room to look neat and orderly, for this is not considered a necessity of Motza’ei Shabbat; but, rather to make the room look organized on Shabbat itself (Shemirat Shabbat Ke’Hilchata Chapter 19). Luckily for me, the best responsa to permit me to do dishes and making my home look orderly on Shabbat is from Harav Shlomo Zalman Auerbach zt”l, Shulchan Shlomo Chapter 323: “If one is unable to handle a mess, if one has ants in his home which are attracted to the leftover food, or if one is worried that guests will arrive and his house will look unorganized, one may wash dishes on Shabbat, for this is not considered a necessity of Motz’aei Shabbat; rather, it is for the purpose of Shabbat itself.”

Cleansing Waters of Tears

I was about to conclude this article when I received devastating news. I’m writing this as tears are rolling down my cheeks. I feel alone and abandoned, crying out my soul to the Almighty. He has plans for me, and specifically through the greatest breakdowns, new beginnings emerge. Let the waters of my tears become cathartic outlets. Rather than fearing this unknown change, I must prevail in emunah that the cleansing waters of my tears, will eventually sail me to safe shores, where the old evaporating structures will make way for new and deeper existence.

Is Smudging Sage to Purify the Home Permitted According to the Torah?

Parashat Korach 
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Is Sage Smudging Kosher?

The question whether ‘smudging’ sage is kosher according to the Torah comes up frequently. Students have inquired about this ritual in my herbal workshop, when we learn about the mystical and medicinal properties of sage. ‘Smudging’ sage is a Native American tradition that entails tying dried sage into bundles and creating a cloud of smoke by waving it around a home or an office area. The New Age movement, which focuses on energies and spirituality connecting to nature and to the earth, has popularized this ancient practice, rehashing it in modern context. The purpose of this ‘smudging’ ritual is to clear out negative energy or emotions from a space, an item, or yourself, and to provide protection, to enhance intuition and bring healing and awareness to the body and mind. Teaching about the reality of negative energy, and various Torah rituals of how to eradicate it in my EmunaHealing courses has elicited questions regarding smudging sage. Since this practice is not a custom that originates in our own traditions, and we don’t find any Torah sources mentioning this smudging ritual, would it be permitted to burn sage for spiritual purification? Or is every non-Jewish tradition automatically prohibited? The first thing we need to examine when considering adapting rituals from others, is whether it may be or have a trace of idol-worship. The second question is whether the ritual may be considered witchcraft, sorcery, and the like, which the Torah strictly forbids (Devarim 18:9-13). In my humble opinion, the answer to both questions depends on our intention. We see that clearly in Parashat Korach, where the use of incense and firepans brought about both death (Bamidbar 16:35) and stopped the plague of death (Ibid. 17:11-23). If you want to smudge sage in order to raise up smoke to a certain idol or deity, then surely you would be transgressing the second commandment, “You shall have no other gods in My presence” (Shemot 20:3). Likewise, if you burn herbs superstitiously to attain a purpose for which there is no scientific basis whatsoever, this could be considered sorcery (Rambam, Mishneh Torah, Laws of Idolatry 11:16). Alternatively, if your smudging sage is to manipulate the simple forces of nature to attain a certain aim against Hashem’s desire, then you are transgressing the prohibition not to engage in magical practice (Ramban, Devarim 18:9). I’d like to investigate further the origins and underlying purpose of smudging sage, and whether there is any scientific support for this ritual, as well as the deeper meaning of burning herbs in Parashat Korach.

Jewish and Native American Herbal Rituals for Expelling Negativity

Incense burning in general is an ancient tradition that has its source in the Torah. The use of incense can be either the highest way of connecting to Hashem or the lowest way of defying Him. In our tradition too, the Israelites burned incense for protection and purification as well as connecting to the spiritual realm. Conversely, the nation of Israel also caused the wrath of Hashem for worshiping other ‘gods’ through incense. Just as Native Americans believe that smudging is a way to connect the material plain to the spiritual realm, the Torah likewise asserts that fragrance connects the spiritual and the physical (Babylonian Talmud, Berachot 43b). When we ignite incense, the powdered plants evaporate into a smokey vapor, which permeate the entire space. We can no longer define or contain the physical substance of the incense. Like Native Americans, Jewish sources acknowledge the existence of the spirit world. The Oral Torah and halacha is replete with discussions of spirits including negative spirits called רוּחַ רָעָה/ruach ra’ah and how to get rid of this negative energy. For example, the halachic handwashing ritual must be practiced to expel negative spirits that enter the body at night (Shulchan Aruch, Orach Chaim 4:2). The spiritual power of certain plants to clear negative energy is acknowledged by many Rabbis. Rabbi Eliezer Papo (1785-1826) writes, “In the holy books, there are already some esoteric techniques to protect from negative energy, especially to carry the רוּדָה/ruda (rue) herb, which is very potent. It is proper to follow their advice…” (Pele Yoetz, Ayin Hara). The traditional ritual among Sephardi Jews of removing Ayin Hara or negative energy through the metal lead, according to Rav Chaim Yosef David Azulai (1724-1806), includes the use of the herb rue, as well as sprinkling salt. This is not so different from smudging the house with a sage and cedar bundle to expel negative energy, burning an incense to replace the void with positive energy, and then sprinkling sea salt across the doorways to block negative energy from returning. The claim that sage burning, or ‘smudging,’ is a form of sorcery or witchcraft, because it entails seeking out spirits to remove negative energies – in other words invoking the help of evil spirits to drive out other evil spirits may not be valid. Rather, it seems to me, that you can certainly smudge sage without any of those intentions, the same way that you can use general and alternative medicine, as long as you keep in mind that Hashem is the ultimate healer. Just as medicine must never be regarded as the source of our healing, so may we use herbs, provided that we refrain from attributing independent powers to the herbs, recalling that they are only means that Hashem has granted us to receive healing and a peaceful environment.

Scientific Support for the Benefits of Smudging Sage

From the Torah perspective, a remedy for healing, whether physical or spiritual, without a source in the Torah, must be בָּדוּק וּמְנֻסֶּה/baduk u’menuse – ‘verified effective’ to be considered sound and excluded from any kind of sorcery. The practice of herbal smudging has long been discarded as superstition, until recent times, when its virtue has been proven by the scientific community. An article, named 11 Benefits of Burning Sage, How to Get Started, and More, explains that smudging sage may be purifying since it contains both antimicrobial and antibacterial properties. It may also connect to the spiritual realm and enhance intuition, increasing clarity and awareness, because it contains thujone. Research shows that thujone is mildly psychoactive. It is found in many plants used in cultural spiritual rituals to enhance intuition. Today, many people use sage specifically for anxiety, as they believe it removes the negative energies causing them to feel uneasy. Sage extract, has been shown to improve memory, reduce stress and anxiety, and soothe depression (Salvia (Sage): A Review of its Potential Cognitive-Enhancing and Protective Effects). In a 2007 study, exploring whether medical smoke reduces air-borne bacteria, researchers “have observed that 1 hour treatment of medicinal smoke emanated by burning wood and a mixture of medicinal herbs… on aerial bacterial population caused over 94% reduction of bacterial counts by 60 min and the ability of the smoke to purify or disinfect the air and to make the environment cleaner was maintained up to 24h in the closed room…We have demonstrated that using medicinal smoke it is possible to completely eliminate diverse plant and human pathogenic bacteria of the air within confined space” (Medicinal Smoke Reduces Airborne Bacteria by Chandra Shekhar Nautiya). Chinese Medicine practitioners frequently use smudging – or burning sage to help rid their patients of negative emotions (www.webmd.com/balance/news/20190521/are-there-health-benefits-from-burning-sage). According to the Torah, the physical reflects the spiritual reality (Kohelet 7:14). Therefore, since sage has anti-microbial, anti-inflammatory, antiseptic and antibiotic properties, which prevent and combat viruses and bacteria, it makes sense that it also is helpful in treating ‘spiritual viruses’ expressed as negative energy.

Does the Torah Permit Expelling Negative Spirits through Natural Means?

Offensive smells, as well as negative energy and vibration are a part of daily life. Just as we may use cleaning agents and essential oils to clean the foul smell seeping from under the bathroom door, why would it be a Torah transgression to extend this physical cleaning to smudge herbs for clearing the presence of  spiritual pollution such as negative energy in our environment, as long as we do not use this ritual to serve or contact any ‘deity?’ If it was acceptable in the Torah to use music to clear Shaul’s negative spirit (I Shemuel 16:15-23), why wouldn’t it be acceptable to use other natural means to clear negative energy? There is a practical side to beautifying and cleansing your space, home, work area from things that cause imbalance whether it be physical, emotional or spiritual. Prayerfully, we take the time to separate forbidden practices from permissible ones.

Korach’s Smoke Connection

In Parashat Korach, we learn to divide between unholy and holy use of incense. On the one hand, incense contains the spice of death. On the other hand, burning incense is a particularly beloved form of service to Hashem. Why did Hashem choose firepans to test the assembly of Korach, who ultimately met their death through their firepans (Bamidbar 16:5-6,16-17), just as Nadav and Avihu before them? Why was incense invoked once again to stop the plague? (Ibid.17:11-13).

ספר במדבר פרק טז פסוק יז

וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי הָשֵׁם אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ: (יח) וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמשֶׁה וְאַהֲרֹן:

Let each man take his censer and place incense upon it, and let each man present his censer before Hashem; [there will thus be] two hundred and fifty censers, and let you and Aharon each [take] his censer. So, each man took his censer, and they put fire upon it and placed incense upon it, and they stood at the entrance to the Tent of Meeting with Moshe and Aharon (Bamidbar 16:17-18).

The rebellion of Korach brought about confusion, hatred and a breakdown of the community – in other words, negative energy. The incense reflects the opposite message, i.e. harmony and inter-connectivity. The Hebrew word for incense, קְטֹרֶת/ketoret, is related to the root ק-ש-ר/kesher – ‘bind’ ‘tie’ or ‘knot.’ The incense unites the essence of all forces – life, matter, and spirit –according to Hashem’s extraordinary recipe (Gold from the Land of Israel, pp. 256-257, adapted from Ein Eyah vol. IV, p. 213). This explains why the ketoret sacrifice is an obligation of the community as opposed to the individual. The exception was during the consecration of the Mishkan, where the twelve nesi’im (heads of the tribes) offered ketoret for the sake of representing and uniting the community. When the heads of the tribes joined Korach’s rebellion, they separated themselves from the community of Israel. Therefore, they met their death through burning incense, which represents ultimate unity. The incense furthermore tested the unity of the outward appearance with the innermost intention and sincerity of the person offering it. The ascending smoke of the fragrant spices must be matched by earnest feelings of the heart. The external piety of Korach and his assembly was disconnected from their innermost intentions. Their outward display of piety was tainted inwardly by impure motivations and selfish ends. Aharon’s incense offering, in contrast, was a reflection of his prayer, emanating from his purity of heart. What could be more fitting imagery for the poignant prayer of the heart, uttered sincerely, than the rising wisp of smoke? (Based on Rav Michael Hattin, The Israel Koschitzky Virtual Beit Midrash).

Unifying the Negative Energy with the Source of All Energy – Hashem

Perhaps, we can understand the underlying reason why burning or smudging herbs or incense can expel negative energy by defining the nature of negative energy. When we regard reality with a narrow eye, disconnecting it from its higher Divine source, negative energy is created. This explains the Torah’s teachings on jealousy and the evil eye, which results from a lack of trust in Hashem’s Divine plan, and in His distribution of resources in the world. This implies that negative energy, in essence, is the detachment of thoughts, feelings and intentions of individuals from other people and from Hashem. To explain this concept more concretely, negative energy is created when people argue and fight, or when they speak or think badly of one another. These negative interactions arise from being jealous, depressed, or angry etc. Each of these negative emotions derive from a lack of emunah, which ultimately stems from being disconnected from Hashem. In order to overcome this disconnect, we need to broaden our perspective, to reconnect with the higher Divine source of reality. Since burning herbs causes spiritual unification, perhaps smudging may have the ability to include and connect all energy in a given space and unify it to the source of all energy – Hashem. This explains why incense in the Torah can convert destructive forces, and overcome death. This process is another way of explaining the Chassidic concept of sweetening the judgments in their root. The best way to deal with judgments and transform hardships is to gain a greater perspective reconnecting the judgments with their source in the ultimate good of the Creator. Complementing the inner work of sweetening the judgments in their roots with herb smudging may help this process along.

Why is the Mitzvah of Challah so Important for Women?

Parashat Shelach Lecha 
Printable Version

Most Cherished of Women’s Mitzvot

Parashat Shelach Lecha leads us to the beloved, feminine mitzvah of challah, about which I have already written extensively. You can read about the many beautiful, spiritual lessons gleaned from this mitzvah in my prior blogs The Secret of Challah & the Feminine Tikun (Rectification); The Power of Challah. Having baked challah every week on Friday, since getting married almost 40 years ago, I revel in this mitzvah. I especially treasure the opportune moment, following the taking of challah, to pray for the deepest desires of my heart. It is then customary to pray for a soulmate, since the dough symbolizes the first human being, who was Hashem’s challah, created from dust like flour and water. There are several established prayers to recite after performing this cherished mitzvah, which I include below both in Hebrew and English. We may also pray in our own words for anything we or our loved ones need. In Jewish communities the world over, 40 women get together to take challah the same day and pray for one person to be healed or to find her soulmate. Although any adult Jew can bake bread and separate challah, this mitzvah is one of the three special mitzvot designated for the Jewish woman, to empower her to rectify the sin of the first woman, Chava.

Challah – One of Women’s Three Opportunities for Rectification

The blessings of the tent of Sarah, our mother, reflect each of these three mitzvot, which are entrusted to women, and represent the three aspects of the rectification of Chava:

1. The Divine Cloud hanging over Sarah’s tent reflects keeping the laws of family purity, which connects the physical and spiritual. Humanity is the blood of the world, as it states, “Whoever spills the blood of man...” (Bereishit 9:7). Blood, purified through family purity, does, in fact, bind body and soul together on a physical level.

2. The perpetual light (from the eve of Shabbat to the eve of Shabbat) exuding from Sarah’s tent, reflects the lighting of Shabbat candles. This mitzvah rectifies and perfects the soul. Humanity is the candle of the world as it states, “The candle of G-d, the soul of man” (Mishlei 20:27). 

3. The special blessing in the dough of Sarah’s tent reflects the mitzvah of taking challah. It revitalizes and rectifies the body. Humanity is the bread of the world, as it states, “Hashem formed man of the dust of the ground” (Bereishit 2:7). This explains why the moment of separating challah is so holy. In this article, I’ve decided to focus on the halachic implications of separating challah. For this purpose, my husband, Rabbi Dr. Mechael Chaim Siegelbaum, the halacha teacher of B’erot, generously shared his notes on the topic. 

The Mitzvah of Challah Constantly Reminds Us and Connects Us to the Land of Israel

According to the Torah, the mitzvah of taking challah applies only within the Land of Israel, when every tribe has its own land to grow produce and share with the Kohen. Although no other terumot and ma’asarot (tithes), are required to perform outside of the Land of Israel, we perform the mitzvah of challah even outside of the Land of Israel, “so that we do not forget it.” Thus, the mitzvah of challah connects us to the Land of Israel:

ספר במדבר פרק טו פסוק יז וַיְדַבֵּר הָשֵׁם אֶל משֶׁה לֵּאמֹר: יח) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם בֹאֲכֶם אֶל הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה: יט) וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְרוּמָה לַהָשֵׁם: כ) רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה כִּתְרוּמַת גֹּרֶן כֵּן תָּרִימוּ אֹתָהּ: כא) מֵרֵאשִׁית עֲרִסֹתֵיכֶם תִּתְּנוּ לַהָשֵׁם תְּרוּמָה לְדֹרֹתֵיכֶם:

“Hashem spoke to Moshe, saying: Speak to the children of Israel and say to them, When you arrive in  the Land to which I am bringing you, and you eat of the bread of the Land, you shall offer up a gift (terumah) to Hashem. [From] the first of your kneading bowl, you shall offer up a challah as a gift (terumah); like the gift of the threshing-floor, so you shall offer it up. From the first of your kneading bowl, you shall give [a gift] to Hashem an offering, throughout your generations” (Bamidbar 15:17-21).

Until the majority of world Jewry reside in Israel, separating challah is a Rabbinic rather than a Biblical mitzvah, both in Israel and the diaspora. However, I find it extremely exciting that this may change shortly. At the beginning of this year (5780), the number of Jews worldwide was 14.8 million. Of these, 8.1 million lived outside Israel and 6.7 million Jews lived within Israel. With less than a million more immigrants, the Jews in the Land of Israel will tip the scale to become the majority.

Baking Enough Bread to Take Challah

Hashem desired to grant us a constant mitzvah in our bread, through which the blessing could rest and give us merit for our souls. In this way, the dough would become food for both body and soul (Sefer HaChinuch 385). This explains why Rabbi Moshe Isserless encourages us to bake enough bread to take challah:

שו"ע אורח חיים סימן רמב הגה נוהגין ללוש כדי שיעור חלה בבית לעשות מהם לחמים לבצוע עליהם בשבת ויו"ט (סמך ממרדכי ריש מסכת ר"ה) והוא מכבוד שבת ויו"ט ואין לשנות:

RAMA: We customarily knead a quantity of dough that is sufficient to become obligated in the mitzvah of challah, in the home. With this, we bake breads for the Shabbat and holiday meals. This is one of the [many ways] in which we honor Shabbat and holidays, and [this custom] should not be changed (Shulchan Aruch, Orach Chayim Ch.242).

There are different opinions about the amount of flour required for being able to take challah with or without a bracha. In the table below we bring you the two most accepted views:

Amount of Flour Required	Without bracha (all opinions)	With Bracha Rabbi Eliezer Melamed	With Bracha The Chazon Ish
Kg	1.2	1.5	2.25
Lbs.	2.6	3.3	5

Which Kind of Dough Requires Challah to be Taken?

1. Any dough baked from the five grains:  חִטָּה, שְׂעוֹרָה, שִׁיפוֹן, שִׁבֹּלֶת שׁוּעָל, כֻּסֶּמֶת wheat, barley, rye oats, spelt.

2. Any dough for making bread, pizza, cakes, cookies etc.

3. Also bagels although they are boiled before being baked.

4. Two or more doughs, owned by one person, each of which weighs less than the amount requiring the separation of challah, may collectively add up to the amount requiring challah. This only applies if one does not care that the doughs are mixed with each other and the following conditions are met: 1. The doughs are in one vessel, and preferably touching, or placed together on a cloth 2. If either dough rises above the top of the vessel, the doughs are covered to combine them.

5. One preparing an amount of dough requiring the separation of challah, and bakes all the dough together in several loaves, intending to eat some of the loaves now and to store some loaves away for next Shabbat. Even if the dough is divided so that some will be baked now and some will be baked next Shabbat, challah must be taken with a blessing.

Which Kind of Dough Requires Separating Challah Without a Blessing?

6. A thick dough which is boiled or fried is exempt from challah. Nevertheless, among Ashkenazim, the G-d fearing will separate challah without a blessing.

7. Donuts, deep fried in oil, are exempt from challah. Nevertheless, challah should be taken without a blessing.

8. There is a dispute of whether noodle kugel is exempt from challah. Therefore, in Israel [where the mitzvah to take challah is mentioned directly in the Torah] it is recommended to separate challah without a blessing.

Which Kind of Dough is Exempt from Taking Challah?

9. If an amount of dough requiring the separation of challah is prepared with the intention of dividing the dough into different kinds: part for bread and part for cake, or two different kinds of cake, and no part by itself is enough to require challah, then the dough is exempt from challah.

10. Pancakes fried with a moderate amount of oil are exempt from challah.

11. If the dough was divided up to give to different people to bake separately, so that no portion has an amount requiring challah, then challah is not taken.

The Procedure for Taking Challah:

12. Before separating the challah, recite the following blessing:

בָּרוּךְ אַתָּה הָשֵׁם אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַפְרִישׁ חַלָּה מִן הָעִסָּה:

Baruch atah Hashem Eloheinu Melech ha’olam asher kideshanu be’mitzvotav vetzivanu lehafrish challah min ha’isah.

Blessed are You, Hashem, our G-d, King of the universe, Who has sanctified us with His commandments and commanded us to separate challah.

13. Separate off a piece of dough a bit smaller than a Ping-Pong ball, (approximately one ounce), and recite:  הֲרֵי זוֹ חַלָּה/harei zo challah – “This piece is challah.”  

14. Double wrap the piece in foil and burn it in the oven before throwing it out. If burning the challah cannot easily be done, it may be wrapped in two layers of a material such as aluminum foil or plastic bags and discarded.

15. If you forgot to separate challah from the dough, you must separate it after it is baked.

16. If you forgot to separate challah before Shabbat, when in Israel, you are forbidden to separate it on Shabbat. 

Prayers Following Separating Challah

הֲרֵנִי בָּאָה לְקַיֵּם מַצּוֹת הַפְרָשַׁת חָלָה לַתַּקֵּן שָׁרְשָׁהּ בְּמָקוֹם עֶלְיוֹן לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרֵנוּ וְלַעֲשׂוֹת רְצוֹן בּוֹרְאֵנוּ.

וִיהִי נֹעַם הָשֵׁם אֱ-לֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ.

יְהִי רָצוֹן מִלְּפָנֶיךָ, הָשֵׁם אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ, שֶׁיִּבְנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְּיָמֵינוּ, וְתֵן חָלַקְנוּ בְּתוֹרָתְךָ, וְשָׁם נֶעֱבָדְךָ בְּיִרְאָה כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת. וְעָרְבָה לַהָשֵׁם מִנְחַת יְהוּדָה וִירוּשָׁלִָם, כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת.

Behold I come to fulfill the mitzvot of separating challah to rectify its root in the upper place, to give respite to my Creator and fulfill His will. And may the pleasantness of Hashem our G-d be upon us, and the work of our hands establish for us, and the work of our hands establish it. May it be Your will, Hashem our G-d and the G-d of our ancestors, that the Temple be speedily rebuilt in our days, and grant us a portion in Your Torah. There we will serve you with awe, as in the days of old, and as in ancient years. Then shall the offering of Judah and Jerusalem be pleasant unto G-d, as in the days of old, and as in ancient years.

יְהִי רָצוֹן מִלְּפָנֶיךָ, הָשֵׁם אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁמִּצְוַת הַפְרָשַׁת חַלָּה תֵּחָשֵׁב לִי כְּאִלּוּ קִיַּמְתִּיהָ בְּכָל פְּרָטֶיהָ וְדִקְדּוּקֶיהָ, וְתֵחָשֵׁב הֲרָמַת הַחַלָּה שֶׁאֲנִי מְרִימָה כְּמוֹ הַקָּרְבָּן שֶׁהֻקְרַב עַל גַּבֵּי הַמִּזְבֵּחַ וְתִתְקַבֵּל בְּרָצוֹן. וּכְמוֹ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם, הָיְתָה הַחַלָּה נְתוּנָה לְכֹהֵן וְהָיְתָה זוֹ לְכַפָּרַת עֲווֹנוֹת, כָּךְ תִּהְיֶה הַפְרָשָׁה זוֹ לְכַפָּרַת עֲווֹנוֹתַי, וְאָז אֶהְיֶה כְּאִלּוּ נוֹלַדְתִּי מֵחָדָשׁ נְקִיָּה מֵחֵטְא וְעָווֹן וְאוּכַל לְקַיֵּם מִצְוַת שַׁבַּת קֹדֶשׁ וְהַיָּמִים הַטּוֹבִים עִם בַּעְלִי (וִילָדֵינוּ), לִהְיוֹת נִזּוֹנִים מִקְּדֻשַּׁת הַיָּמִים הָאֵלֶּה. וּבִזְכוּת מִצְוַת חַלָּה יִהְיוּ יְלָדֵינוּ נִזּוֹנִים תָּמִיד מִיָּדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹב רַחֲמָיו וַחֲסָדָיו וּבְרֹב אַהֲבָה. וּתְקַבֵּל מִצְוַת חַלָּה כְּאִלּוּ נָתַתִּי מַעֲשֵׂר. וּכְשֵׁם שֶׁהִנְנִי מְקַיֶּמֶת מִצְוַת חַלָּה בְּכָל לִבִּי, כָּךְ יִתְעוֹרְרוּ רַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁמְרֵנִי מִצַּעַר וּמִמַּכְאוֹבִים כָּל הַיָּמִים. אָמֵן כֵּן יְהִי רָצוֹן.

May it be Your will, Hashem our G-d, that the mitzvah of separating challah be considered as if I had performed it with all its details and particulars. May my elevation of the challah be comparable to the sacrifice that was offered on the altar, which was acceptable and pleasing. Just as giving the challah to the Kohen in former times served to atone for sins, so may it atone for mine, and then I will be as if born anew, pure from sin and iniquity. May it enable me to observe the holy Shabbat and these holidays with my husband and children and become imbued with its holiness. May the spiritual influence of the mitzvah of challah enable our children to be constantly sustained by the hands of the Holy One, blessed is He, with His abundant mercy, kindness, and great love. Consider the mitzvah of challah as if I have given the tithe. And just as I am fulfilling this mitzvah with all my heart, so may Your compassion be aroused to keep me from sorrow and pain, always. Amen!

יְהִי רָצוֹן מִלְּפָנֶיךָ הָשֵׁם אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ שֶׁבִּזְכוּת מִצְוָה זוֹ וּבִזְכוּת הַפְרָשַׁת הַתְּרוּמָה יְתֻקַּן עֲווֹן חַוָּה אֵם כָּל חַי שֶׁסַּבַּבָּה מִיתָתוֹ לְאָדָם הָרִאשׁוֹן שֶׁהוּא עִסָּתוֹ שֶׁל עוֹלָם וּבִזְכוּת מִצְוָה זוֹ תְּבַטֵּל הַמָּוֶת מִן הָעוֹלָם וְתִמְחֶה דִּמְעָה מֵעַל פָּנִים וְתִשְׁלַח בְּרָכָה בְּבֵיתֵנוּ אָמָּן כֵּן יִהְיֶה רָצוֹן. וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּבָרֵךְ עִסּוֹתֵינוּ כְּמוֹ שֶׁשָּׁלַחְתָּ בָּהּ בְּרָכָה בְּעִסּוֹת אִמּוֹתֵינוּ שָׂרָה, רִבְקָה, רָחֵל וְלֵאָה וִיקֻיַּם בְּנוֹ הַפָּסוּק "רָאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ" אָמֵן כֵּן יְהִי רָצוֹן.

May it be May it be Your will, our G-d, that the merit of this mitzvah and the merit of separating teruma will rectify the sin of Chava – Mother of all Life – who brought mortality to the first Adam, who is considered the challah of the world. May the merit of this mitzvah nullify death from the world, wipe away the tears of our faces, and send blessings to our homes, amen may it be Your will! May it also be your will to bless our dough, just as you blessed the dough of our mothers Sarah, Rivkah, Rachel and Leah. May it be established through the Scriptural verse “You shall also give to the Kohen the first of your dough that he may cause a blessing to rest on your home” (Yechezkiel 44:30).  Amen may it be Your will!

Abridged Version of Prayer Following Separating Challah

תְּפִלָּה אַחֲרֵי הַפְרָשַׁת חַלָּה - מְקֻצָּר

יְהִי רָצוֹן מִלְּפָנֶיךָ, הָשֵׁם אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ, שֶׁהַמִּצְוָה שֶׁל הַפְרָשַׁת חַלָּה תֵּחָשֵׁב כָּאֵלּוּ קִיַּמְתִּיהָ בְּכָל פְּרָטֶיהָ וְדִקְדּוּקֶיהָ, וּתְחַשֵּׁב הֲרָמַת הַחַלָּה שֶׁאֲנִי מְרִימָה, כְּמוֹ הַקָּרְבָּן שֶׁהֻקְרַב עַל הַמִּזְבֵּחַ שֶׁנִּתְקַבֵּל בְּרָצוֹן!

May it be Your will, Hashem our G-d and the G-d of our fathers, that the mitzvah of separating challah be considered as if I had performed it with all its details and ramifications. May my elevation of the challah be comparable to the sacrifice that was offered on the altar, which was acceptable and pleasing.