What is the Spiritual Healing Significance of the Dead Sea?

Parashat Lech Lecha

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Where is the World’s First Health Resort? 
How I long to travel in Israel, especially to my two favorite spots, the Kineret (Sea of Galilee) and the Dead Sea – Actually, the Torah never calls this healing lake ‘Dead.’ Its name in the Torah is יָם הַ‏‏מֶּ‏‏לַ‏ח/Yam HaMelach – the ‘Salt Sea.’ It has supplied a wide variety of health products from balms for Egyptian mummification to minerals for various cosmetics. I know many people who soak in the mineral baths of the Dead Sea at the onset of every winter to strengthen their immune system. Salt has antiseptic properties, and the Dead Sea is eight times as salty as the ocean. The mineral baths of the Dead Sea are known from ancient times to be exceptionally healing. Yam HaMelech has attracted interest and visitors from around the Mediterranean for thousands of years. King Herod created one of the world’s first health resorts (for himself) at the Dead Sea. The Egyptian Queen Cleopatra built cosmetic and pharmaceutical factories in the area. Later, the Nabateans extracted asphalt from the Dead Sea and sold it to the Egyptians, which they used to embalm their dead. (The word ‘mummy’ actually derives from the Egyptian word for asphalt). Today, the Salt Sea has become a top destination for those seeking healing and peace of mind. It is a restorative therapeutic place for people from all over the planet. Besides the fun swimming, the same minerals that make this lake deadly for fish, make it a doctor-recommended treatment for people. The salt draws toxins from the body. The bromine relaxes the nervous system, and the magnesium is good for the skin. At the Dead Sea, I often chance upon groups of Danes suffering from psoriasis and various other skin disorders. The Danish health insurance subsidizes healing treatments for them at the Dead Sea! Swimming in the Dead Sea or covering oneself with its mud may heal psoriasis, arthritis, rheumatism, eczema, and fungal infections. The air also contributes to a feeling of well-being. The extremely low altitude creates a high concentration of oxygen (the opposite of thin mountain air). The high atmospheric pressure of the Salt Sea area blocks ultraviolet rays, making playtime there even more carefree. It is almost impossible to get sunburned at the Dead Sea. I wonder about the deep secrets of this mysterious lake – the lowest land elevation on Earth – 417.5 m (1369 ft) below sea level. How did the so-called ‘Dead Sea,’ become transformed into one of the greatest life-giving health resort areas in the world?

From Fertile Plain to a Barren, Salt-encrusted Desert 
In Parashat Lech Lecha, the Dead Sea is called both the ‘Salt Sea’ (Bereishit 14:3) andעֵמֶק הַשִּׂדִּים/Emek HaSidim – ‘Vale of the Fields’ )ibid. 3, 8, 10). Before the destruction of Sodom, the parched desert, which now houses the Dead Sea, was once a fertile plain, through which the Jordan River flowed, periodically flooding the entire plain, and creating a lush land. Therefore, Lot chose to move there (Bereishit 13:10). He had his eye on this fertile land, which was watered by the natural irrigation of the Jordan River. When Avraham and Lot were standing on the height near Beit-El, they could gaze down onto the fruitful and blooming Jordan valley. It was indeed like the Garden of Eden, or like the rich land of Egypt they had just left.

ספר בראשית פרק יג פסוק י וַיִּשָּׂא לוֹט אֶת עֵינָיו וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה לִפְנֵי שַׁחֵת הָשֵׁם אֶת סְדֹם וְאֶת עֲמֹרָה כְּגַן הָשֵׁם כְּאֶרֶץ מִצְרַיִם בֹּאֲכָה צֹעַר: יא( וַיִּבְחַר לוֹ לוֹט אֵת כָּל כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו: יב) אַבְרָם יָשַׁב בְּאֶרֶץ כְּנָעַן וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד סְדֹם:

“Lot lifted up his eyes, and saw all the district of the Jordan, that it was well watered everywhere, before the Eternal destroyed Sodom and Gemorrah, even as the Garden of the Eternal, like the land of Egypt, as you come unto Zoar” (Bereishit 13:10).

This plain was similar to both Egypt, watered by the Nile and the Garden of Eden, which was also naturally irrigated by four rivers (Bereishit 2:10); (Ramban, Bereishit 13:10). Yet, the people of Sodom were irredeemably evil. Avraham’s prayers on their behalf were ineffective, and “G‑d overturned these cities, and the entire plain.” Thus, the Dead Sea is subsequently described as “full of slime pits,” where the kings of Sodom and Gomorrah got stuck (Bereishit 14:10).

Emunah from the Slime
Parashat Lech Lecha describes the very First World War ever, which took place at the Dead Sea, also called עֵמֶק הַשִּׂדִּים/Emek Hasiddim (Bereishit 14:3). Nimrod, who wanted to get back at Avraham for surviving the burning furnace (Targum Yonatan, Bereishit 14:1), mobilized the Four Evil Superpowers against the Five Kings at the Vale of Siddim (Bereishit 14:8). Among the Five Kings, the kings of Sodom and Gomorrah fled and fell into the slime pits in the Vale of Siddim (Bereishit 14:10). Thereafter, the Four Evil Superpowers took Lot captive in order to drag Avraham into the war (ibid. 12). The evil kings of Sodom and Gomorrah were stuck in the mud of the Dead Sea, because they were engrossed in the muddy material of desires. As a midah c’neged midah – measure for measure, they were punished through the muddy material of the slimy pits. These kings also descended from the builders of the Tower of Babylon, who used clay as building material (Agra d’Kala 380a,10). There were many pits [at the Dead Sea]. The clay was very sticky, so it was only by a miracle that the king of Sodom alone emerged from the slime pits (Bereishit 14:17). Hashem performed this miracle to teach emunah to those who did not believe that Avraham had been delivered from Ur-Kashdim – the fiery furnace. As soon as the King of Sodom escaped from the slime in Avraham’s merit, they corrected their past disbelief (Rashi, ibid. 10). So, from the impure slime of the Vale of Siddim, emunah in Hashem is confirmed.

The Secret Salt Sea Connection
The first time the Dead Sea is mentioned in the Torah is when describing how the Five Kings became connected together in this place. “All these became allies in the Vale of Siddim – this is the Salt Sea” (Bereishit 14:3). They used to be enemies, but they made peace between them at the Vale of Siddim, because from there they made plaster for building. It is only after the destruction of Sodom that it turned into a lake, which today is called the Dead Sea (Malbim). The double nature of the Dead Sea is, furthermore, highlighted by the fact that the very same place where these kingdoms made peace turned into a battlefield (Abarbanel). It is known that מַלְכוּת/Malchut – Kingdom is called יָד וָשֵׁם /Yad VaShem – a Hand and a Name (Yesha’yahu 55:5). עֵמֶק הַשִּׂדִּים /Emek HaSiddim – The Vale of the Fields corresponds to the klipah (impure husk) of Kingdom. Within this word are the letters of יָד שֵׁם/Yad Shem (Agra d’Kalah). We always eat our bread with salt because Kingdom is called Yam HaMelach (the Salt Sea). Salt has rectifying qualities. Without salt, many foods would be inedible. It is interesting to note that both לֶחֶם/lechem – bread and מֶּ‏‏לַ‏ח/melach – salt consist of the same letters, which have the numerical value of 78, exactly three times 26, the numerical value of Hashem’s four-lettered name (Arizal, Sefer Halikutim, Tehillim 36).

 

The Redeeming Qualities of the Muddy Slime

Salt is associated with suffering. Just as salt is used to preserve meat, the purpose of suffering is to attain a good final goal – the conquest of evil, by extracting the good sparks. Even within the negative muddy, unholy impurity, there is the redeeming quality of the challenge that slime, and darkness poses to activate the hidden holiness. This is why the yetzar hara (evil impulse) is called “very good” (Midrash Bereishit Rabbah 9:7). The word ‘sid’ (from Emek HaSiddim) can also mean plaster, which is necessary for building and strengthening a home (Rav Tzaddok of Lublin, Kometz HaMincha 2:36). After redeeming the sparks and conquering the boundaries of evil, Israel merits the boundaries of the Salt Sea. For the Dead Sea is described in the Bible numerous times as forming a boundary of the land of Israel (see Bamidbar 34:3,12, Yehoshua 15:2, 5, 18:19). The boundary of the Sea corresponds to the upper world, and salt symbolizes perseverance (Noam Elimelech).

Transforming the Mud
Even when we are sunk in the material, we can find Hashem hidden within it. This is the meaning of וְעֵמֶק הַשִּׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר/v’Emek HaSidim be’erot be’erot chemar – “the Vale of the Fields were pits and pits of muddy clay” (Bereishit 14:10). Avraham, our Father, was able to enlighten even the muddy material. This is why it follows, that the Vale of the Fields became “the Vale of Shaveh (Straight/equal) – it is the King’s Vale” (ibid 17). This was the special transformative work of our Fathers (Imrei Emet). It is also possible that the repetition of the word ‘pit’ comes to teach us that there are pits into which one sinks perpetually. Yet, there are other kinds of pits from which it is possible to rise by using its slime to build (Siftei Tzedek). The word used for pits in this context is בֶּאֱרֹת/be’erot, which also can mean wells. (It is the latter meaning which I intended when naming my Midrasha). Perhaps, the word ‘be’erot’ is mentioned twice to allude to the fact that the pits can have two opposing qualities. Once the be’er is completely transformed and all the sinking slime becomes purposeful, then the Dead Sea will be healed and once again become one of the most fruitful places in the world. Already in our time, people have begun to make the slime and mud of the Dead Sea purposeful.

Healing and Sweetening the Waters of the Dead Sea Reflects the Final Redemption
The Dead Sea is a meeting place between good and evil – the place of transformation from fertile fields (Emek HaSiddim) to a barren deadly place of void. However, the prophet testifies that this most barren land will one day be completely healed and most fertile of all: 

ספר יחזקאל פרק מז ...וְנִרְפּאוּ \{וְנִרְפּוּ\} הַמָּיִם: וְהָיָה כָל נֶפֶשׁ חַיָּה אֲשֶׁר יִשְׁרֹץ אֶל כָּל אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר יָבוֹא שָׁמָּה הַנָּחַל: וְהָיָה ועָמְדוּ \{עָמְדוּ\} עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד: בִּצֹּאתָו \{בִּצֹּאתָיו\} וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ: וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל עֵץ מַאֲכָל לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים וְהָיָו \{וְהָיָה\} פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה:

…The waters shall be healed. 9. Every living creature that swarms will be able to live wherever this stream goes. The fish will be very abundant once these waters have reached there. Everything will be healed and live wherever this stream goes. 10. Fishermen shall stand beside it all the way from Ein Gedi  to Ein Eglayim; it shall be a place for drying nets; and the fish will be of various kinds and most plentiful like the fish of the Great Sea. 11. Yet, its swamps and marshes shall not be healed; they will serve to supply salt. 12. All kinds of trees for food will grow on both banks of the stream. Their leaves will not wither nor their fruit fail; they will yield new fruit every month, because the water for them flows from the Temple. Their fruit will serve for food, and their leaves for healing” (Yechezkiel 47:8-12).

Water symbolizes pleasure. There are both physical and spiritual pleasures represented respectively by the ‘Lower Waters’ and the ‘Upper Waters.’ When the ‘Lower Waters’ were separated from the ‘Upper Waters’ during the Second day of Creation, they wept bitterly. These bitter tears became the saltiest of waters – the waters of the Dead Sea. Ultimately, it is our purpose in this world to sweeten and heal the ‘Lower Waters,’ through converting this lowly realm of earthly mundane pleasures into a dwelling place for Hashem. When we complete this mission, we will reach the final Geulah (redemption). Then there will no longer be a dichotomy between the ‘Upper’ and ‘Lower’ Waters. Physical and spiritual pleasures will merge. All the evil kingdoms will be overcome, and humanity will rise to a higher level of spiritual sensitivity, which incorporates physical reality. This is the final rectification for eating from the Tree of Knowledge, which caused the original split between Good and Evil. The healing and sweetening of the salty waters of the Dead Sea has recently begun. Samantha Siegel, a Jewish woman living in Jerusalem, discovered freshwater ponds with fish on the shores of the Dead Sea. We are fortunate to live on the cusp of redemption, experiencing how the prophecies are being fulfilled.

What is the First Botanical Mentioned in the Torah?

Parashat Noach
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Noach – The Greatest Trauma Victim in the World Ever
Parashat Noach portrays not only the greatest global trauma ever, but it also alludes to how to come out of trauma and start a new chapter in our lives. Trauma is linked with darkness, and it is common for people who experienced trauma to be afraid of or overwhelmed by their own darkness. They often fear that they will enter deep, hidden spaces, and let out monsters they have learned to cage. During trauma work, we begin to search for light. Fortunately, light is most visible when we are in complete darkness. Lighting a candle in a dark cave creates a focal point of brightness. In the entire history of humanity, Noach is probably the person who went through the greatest trauma ever. “And it [the Flood] blotted out all beings that were upon the face of the earth, from man to animal to creeping thing and to the fowl of the heavens, and they were blotted out from the earth, and only Noach and those with him in the ark survived” (Bereishit 7:23). Imagine having to experience a worldwide flood wiping away every single lifeform from the face of the earth – relatives, neighbors, animals, trees and every green plant. Moreover, Noach also experienced the personal trauma of being attacked by a lion. “Because Noah once delayed feeding the lion, it bit him so severely, that he left the ark crippled, as it states, “Only Noach was left” (Bereishit 7:23). The word אַךְ /ach – “only” indicates that his body was no longer whole. He became, thereby, unfit to bring sacrifices to the altar, and his son, Shem, had to do it in his stead” (Midrash Tanchuma, Noach 9). Emerging from the shadows of trauma is not easy and often, as in Noach’s case, PTSD leaves a lasting disability, whether physical, emotional and/or spiritual. Hashem sent Noach the light of healing, through the olive leaf in the mouth of the dove. When the dove brought Noach the olive leaf, he realized that the mabul (flood) had ceased. As a result, he and his family would be able to abandon the darkness of the ark and enter the light of the world. Why did Hashem choose specifically the olive branch to usher Noach and his family back into normal life? What makes the olive plant suitable for trauma work in general and for Noach specifically?

The Freedom of Faith

ספר בראשית פרק ח פסוק יא וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָ֣ף בְּפִיהָ וַיֵּדַע נֹחַ כִּי קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ:

“The dove came into him toward evening, with a freshly plucked olive leaf in her mouth. So Noach knew that the waters were abated from off the earth” (Bereishit 8:11).

While the dove is a symbol of peace and harmony with all creation, the olive is a symbol of freedom and direct connection with Hashem. בְּפִיהָ/befiha – “in her  mouth” – is an expression of speech. She [the dove] said: Let my food be as bitter as an olive in the hands of the Holy One, blessed be He, and not as sweet as honey in the hands of flesh and blood [Sanh. 108b]; (Rashi, Bereishit 8:11). True freedom is to have complete faith in Hashem and complete healing is to allow His light to flow freely within us. In contrast to life in the ark, where the dove passively received its daily rations from the hands of people, she was now free to fly and establish her own direct relationship with the Creator. By allowing Hashem to guide her, she became independent to acquire her own food. The dove was bringing healing to the world by means of the “olive leaf plucked in her mouth.” This is supported by the fact that the Hebrew word for טָרָף /taraf – ‘plucked,’ appears only one additional time in the Bible, with the same vowels: “Come and let us return to Hashem, for He has torn (טָרָף/taraf), and He will heal us” (Hoshea 6:1). The olive leaf was from the Garden of Eden, and the dove brought it in order to heal Noach from coughing blood, due to the battering physical demands of taking care of the animals in the ark (Ateret Yehoshua, Parashat Noach).

Noach’s Post-Traumatic Stress Disorder
“The dove came into him toward evening…” What difference does it make that the dove returned toward evening? At nighttime, the ark would need light, and the dove, therefore, brought not only an olive leaf, but also olives to make oil for lighting (Kli Yakar, Bereishit 8:11).

“Just as the dove brought light to the world, so must you, who are compared to a dove, bring olive oil and kindle the light before Me, as it says, “I command you to bring olive oil.” (Midrash Tanchuma, Tetzaveh 5). Noach was shown the light at the end of the dark tunnel of his trauma. We are like the olive. Sometimes, we need to be crushed to unlock our potential. Just as the olive brings light to the world through being crushed, so, too – despite the crushing trauma – it is possible to start anew and rebuild our lives, by becoming proactive in creating and growing. Olive leaves are evergreen and don’t wither, thus being a potent metaphor for faith renewed in perpetual and persistent growth. Although Noach was shown a way out of his darkness, to renew his faith and become proactive in rebuilding the world, it seems that his nervous system became ‘stuck.’ He remained in psychological shock, unable to make sense of what happened or process his emotions. I venture to say that Noach suffered from Post-Traumatic Stress Disorder (PTSD). Instead of entering the renewed world, as he emerged from the ark, he escaped into alcohol abuse and despair. “Then Noach began to be a master of the soil, and he planted a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent” (Bereishit 9:20-21).

Olive Leaf – The First Botanical Mentioned in the Torah and its Health Benefits
I found it interesting that scientific studies indicate that olive leaf may alleviate PTSD – a stress-related mental disorder caused by traumatic experiences. Oleuropein (OLE), a major compound in olive leaves, reportedly possesses several pharmacological properties, including anti-cancer, anti-diabetic, and anti-atherosclerotic and neuropsychiatric activities. The findings in a study that used several behavioral tests to examine the effects of OLE on symptoms of anxiety in rats after a single prolonged stress (SPS) suggest that OLE has anxiolytic-like effects on behavioral and biochemical symptoms similar to those observed in patients with PTSD. Oleuropein reduces anxiety-like responses by activating of serotonergic and neuropeptide Y (NPY)-ergic systems in a rat model of post-traumatic stress disorder Olive leaf is antispasmodic, vasodilating, astringent. It lowers blood-pressure and relieves insomnia. Oleuropein, the bitter substance in olive leaves, has powerful antibacterial effects. Olive leaf, sold as an extract, counteracts a variety of viral conditions including flu, colds, herpes, and fungal infections. It also improves blood flow to the heart, and helps cure diabetes, arthritis, allergies, various skin conditions and chronic fatigue syndrome. Olive leaf also provides an infusion of energy for healthy people. People who lead stressful lives or are particularly susceptible to colds and viruses may benefit from long-term use of olive leaf extract as a preventive agent. Although olive leaf extract has only been used clinically since 1995, it was recorded in the mid-19th century as being used to cure English men from infectious diseases contracted in tropical colonies. Daniel Hanbury writes in the Pharmaceutical Journal, England, 1854: “To cure tropical diseases administer the liquid in the amount of a wineglass every three or four hours until the fever is cured.”

Today olive leaf extract and its primary active constituent oleuropein are known primarily for their antimicrobial properties including activity against a vast array of highly pathogenic bacteria and viruses

Noach is Rectified Through His Reincarnation as Moshe Rabbeinu
Despite receiving olive leaves, Noach was unable to pick himself up after his trauma. Yet, 17 generations later, Hashem gave him a second chance. Noach’s soul, which was the incarnation of the soul of Shet, the son of Adam, was reincarnated in no other than Moshe Rabbeinu. This is alluded to in the word שֶׁמֶן/shemen, which is an acronym for שֵׁת מֹשֶׁה נֹחַ. G-d told Moshe, “You shall command the children of Israel, and they shall take to you pure olive oil  (שֶׁמֶן/shemen), crushed for lighting, to kindle the lamps continually” (Shemot 27:20). The phrase “pure olive oil,” here, indicates that Moshe was able to refine and purify Noach’s soul (Rabbi Pinches Friedman, Parshas Tetzaveh 5779 Translation by Dr. Baruch Fox). The fact that this rectification took place 17 generations later is alluded to in the following verse:

ספר בראשית פרק ז פסוק א וַיֹּאמֶר הָשֵׁם לְנֹחַ בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה:

“Hashem said to Noach, ‘Come into the ark, you and all your household, for it is you that I have seen as a righteous man before Me in this generation’” (Bereishit 7:1).

The word הַזֶּה/haze – “this” has the numerical value of 17, thus you can read it as “the 17^th generation.” Scripture hints that Hashem had seen Noach’s righteousness as it will be incarnated into Moshe 17 generations later.  Arizal furthermore explains that Hashem delayed the flood for 120 years, and thus gave the wicked people in Noach’s generation 120 years to repent in the merit of Moshe, who lived for 120 years (Sha’ar HaPeskukim, Bereishit 4). This is based on “Hashem said, ‘…and his days shall be a hundred and twenty years’ (Bereishit 5:3). “Until a hundred and twenty years I will delay My wrath towards them, but if they do not repent, I will bring a flood upon them” (Rashi Ibid). 

Moshe’s Prayer Made Amends for Noach’s Fatal Flaw
In which way did Moshe rectify Noach? Moshe Rabbeinu corrected Noach’s flaw of failing to pray on behalf of the people of his generation. By praying to save the Israelites from extermination after the sin of the Golden Calf, Moshe afforded Noach’s soul its tikkun (rectification). Therefore, Moshe said מְחֵנִי/mecheni – “erase me” (Shemot 32:32), using the same letters as מֵי נֹחַ/mei Noach – “the waters of Noach” (Yesha’yahu 54:9).The fact that the flood was called in Noach’s name, indicated that Noach was responsible for the flood through a lack of selfless concern, and sufficient prayer for his generation. He, furthermore, neglected to go out of himself to teach others to return to the ways of Hashem (Arizal, Sha’ar HaPesukim Bereishit 4). “The dove returned to him in the evening, and behold, an olive leaf was in her mouth.” After the dove saw that the water had receded from the surface of the earth, she wanted to alert Noach to the necessary tikkun, he was obliged to perform. Therefore, she brought him an olive leaf, hinting to him that he resembled an olive. He was keeping his oil confined and trapped within himself. The name, Noach, means ‘comfort.’ Noach’s challenge and downfall was his inability to leave his comfort zone on behalf of his generation. This caused him to turn even more inwardly, into the comfort of alcohol, which afforded him an escape from reality, and thus prevented him from going out of himself to rebuild the world. However, Moshe made amends for Noach’s fatal flaw by his willingness to sacrifice his life on behalf of the Israelites.

What Do the Trees of Knowledge and the Trees of Life Represent in the Human Psyche?

Parashat Bereshit

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The Tree of Life – Healing Before the Wound
A known principle in the Torah is “Hashem creates the healing before the wound.” Now that our world needs so much healing, it is encouraging to know that the healing is already here. We just need to search and discover this healing to pull it out of its concealment. Believing that Hashem creates the healing before the wound, teaches us that the creation of any wound, illness or pain only comes upon us for the sake of our finding its hidden healing, by mending our ways. I believe that the root of every ailment and its healing is found in the creation story, described in Parashat Bereishit. The Tree of Knowledge is the root of all wounds and illness, be it physical or mental, whereas the Tree of Life is the root of all healing. It’s just not so simple to identify these trees today. They are not necessarily physical trees, rather, they represent abstract concepts. Before eating from the Tree of Knowledge, the first humans were like the angels, desiring only to do good. Evil was separate from the human psyche, and it was not in human nature to desire it. Since Adam and Eve ate from the Tree of Knowledge of Good and Evil before Shabbat, when human nature had not yet been established, they caused the possibility of evil to become entrenched within the very nature of humanity for all future time. Since then, good and evil became interspersed within every person, and this turned the human heart into a heart of stone. The Tree of Life has the ability to grant us eternal life, by restoring the heart to become a heart of flesh (Based on Rav Tzaddok of Lubin, Likutei Amerim 10). Whereas, a heart of stone is cold and dead, the healing of the Tree of Life opens our heart to become warm, alive and vibrant. This explains why, “there is nothing more whole than a broken heart.” This is because it prompts us to break the stone heart-walls that surround our hearts and prevent us from being in touch with our feelings. All the wounds and uncertainty of the current pandemic, that break our hearts big time, simultaneously bring ultimate healing by transforming our heart of stone to once again become a feeling heart. During this process, we are developing our sensitivity to be in touch with not only our own, but also the feelings of others. Opening our heart is the beginning of healing.

In the Middle of the Garden – Reaching the Middle Ground

ספר בראשית פרק ב פסוק ט
וַיַּצְמַח הָשֵׁם אֱלֹהִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן הַדַּעַת טוֹב וָרָע:

“Hashem, G-d caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil” (Bereishit 2:9).

The commentaries are puzzled about the description of the Tree of Life and the Tree of Knowledge as being located “in the midst of the garden.” They give various answers as to how two trees could both be in the middle point of the garden. Perhaps, they were both planted inside a circle, in the middle of the garden, making a broad middle. Another possibility, is that both trees were truly in the middle point of the garden, with the Tree of Knowledge surrounding the Tree of Life, in such a way that it was impossible to reach the Tree of Life, until after having eaten from the Tree of Knowledge, thus paving an access way to the Tree of Life (HaTur HaAruch). What difference does it make which trees were in the middle of the garden, that the Torah should emphasize it? Also, when the woman answered the snake, she didn’t even mention the name of the tree, but only its location: “But of the fruit of the tree that is in the midst of the garden, G-d said, ‘You shall not eat of it, and you shall not touch it, lest you die’” (Bereishit 3:3). Radak explains that G-d had made the Tree of Life grow in the center of the garden, to protect it. Something to be cared for is placed in the center, where it is surrounded, i.e. protected, from all sides equally. Our most precious organs – the heart and lungs – are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the inner organs from injury. The notion that the Tree of Life is in the middle of the garden may also allude to the fact that the middle, balanced way is the optimal way of life, as Rambam teaches in his Shemone Perakim. For both mental and physical health, it is important to stay away from being extreme, even from being overly righteous. Anyone who is too extreme in any way, must turn to the other extreme, in order to reach the middle ground.

Conscious Choice in the Centralities of Our Lives
All the trees in the Garden of Eden were divine evergreens with perpetual fruits, yet the trees in the midst of the garden were the most spiritual and holy. Had Adam and Eve eaten from the Tree of Life first, they would have become immortal, since their body and soul would have become unified never to separate again. Subsequently, eating from the Tree of Knowledge would have brought us to the greatest perfection, enabling us to consciously choose good, without being tempted by evil. Yet, eating from the Tree of Knowledge, first, caused mortality, as the evil of the Tree of Knowledge attached itself to our body, before it had been refined by the Tree of life (Chatam Sofer, Bereishit 2:9). I take from this, that we must put effort into choosing the priorities that occupy the center of our lives. For example, when deciding where to live, we must choose the Tree of Life – the place where we can grow most in Torah – over the Tree of Knowledge – comfort and income. The Tree of Life is the Torah (Mishlei 3:18), which instructs us how to live a wholesome lifeand attain eternal life. This is also alluded to by the fact that the word עֵץ/etz – ‘tree” is related to the word עֵצָה/etzah – ‘advice’ (Haketav v’Hakebalah ibid.)

Do we ‘Eat to live’ or ‘Live to Eat’
“Since eating is central to Judaism, the trees “in the midst of the garden” may relate to our way of eating. Rebbe Nachman of Breslev identifies the desire for food and drink as the central desire of human beings, from which all other desires emanate (Likutei Moharan I, 62:5). Rabbi Tzaddok HaKohen teaches that the Tree of Life represents holy eating, whereas, the Tree of Knowledge of Good and Evil represents lustful eating (Pri Tzadik, Bereishit 8). Humanity’s first sin was not the eating of forbidden fruit, but rather the way they ate it. The Tree of Knowledge… was not a tree or a food or a thing at all. Rather, it was a way of eating. Whenever a person grabs self-conscious pleasure from the world, at that moment, he falls from G-d consciousness... Whenever we eat without proper kavanna (intention), we repeat this original sin (Sarah Yehudit Schneider, Eating as Tikun). Rambam speaks at length about how eating influences our health. Most important for conserving our health is to avoid emotional eating, as Rambam teaches, “A person should never eat unless he is hungry, nor drink unless thirsty…” (Hilchot De’ot 4:1). “It is well known that intemperance in eating, drinking, and sexuality, that people mostly indulge in are the very things that counteract the ultimate perfection of humanity” (Rambam, Guide to the Perplexed Part 3, Chapter 33).The current rise in awareness of healthy, mindful eating is a vital part of healing our lives. Choosing to ‘eat to live’ rather than ‘live to eat,’ transforms the Tree of Knowledge into the Tree of Life and leads us back to the Garden.

 
Unifying the Human Duality Tree
The notion that the trees in the middle of the garden represented two different ways rather than two separate trees, is supported by classical commentaries: Just as we can describe a person as wise and also righteous, it is possible that the terms  Tree of Life and Tree of Knowledge referred to only one tree. This is also understood from the woman’s answer, “But of the fruit of the tree that is in the midst of the garden.” She did not specify the actual tree, since it was clear that there was only one tree in the midst of the garden (HaTur HaAroch, Bereishit 2:9). Perhaps, the Tree of Knowledge and the Tree of Life refer to different aspects of the human being, as it states, “a person is a tree of the field” (Devarim 20:20). When I was a little girl, my mother used to say, “There is the ‘good Hanne’ and the ‘naughty Hanne.Let us ask the ‘good Hanne to come back!’” When we are full of doubts and misgivings, we reflect the Tree of Knowledge of Good and Evil – our naughty, disobedient self. Yet, through steadfast emunah and attaching ourselves to the Torah, we return to become our best and highest self, as it states, “She is a tree of life to those who support her, and whoever holds on to her is happy” (Mishlei 3:18). Choosing to be happy, by looking for the good within these challenging times, is the key to our ultimate healing. In the end of days, we will grow out of our naughty, dissatisfied, complaining streak and return to be the ‘good me and you,’ thereby eliminating ailments and aging. Then, the Tree of Knowledge within will become eternally transformed to the Tree of life, and we will be worthy of returning to the Garden and living forever. As it states, “He has nullified death forever, and Hashem G-d shall wipe the tears off every face… (Yesha’yahu 25:8).

Why are Blessings so Central to Judaism?

Parashat VeZot Haberacha
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“You are What You Eat” or ‘You are What you Speak?’

Giving blessings is central in Judaism. The root for blessing (bet-reish-chaf) is mentioned no less than 464 times in the Tanach (Bible)! As soon as Hashem selected Avraham, He declared that “those who bless you will be blessed… “All the families of the earth will be blessed through you” (Bereishit 12:3). Since then, the mission of a Jew is intrinsically linked with being a blessing to the world. From the time of Avraham, giving blessings to one another is essential to being Jewish. Just think of the Hebrew word of greeting, “shalom!” which virtually means, “I bless you with peace!” Since the distinction and perfection of humanity is through speech, it is our aspiration to use this gift of speech to benefit people, by bestowing upon them generous blessings. This is contrary to the secular lifestyle, where people often gossip and speak negatively of others. In the Torah world, we appreciate the impact of speech. Just as G-d created the world with words, we too, can destroy or build worlds with our words. The very words דִּבּוּר /dibur – speech and דָּבָר/davar – matter, are related. They are different perceptions of the same thing. Some people say, “You are what you eat!” I believe that this proverbial saying must be modified to, “You are what you speak!” Humanity is defined by our speech. We are speaking spirits! (Targum Onkelus and Yonatan, Bereishit 2:7). Perhaps, I particularly relate to giving blessings, because my second name is בְּרָכָה/Bracha which means ‘blessing.’ I revel in giving elaborate blessings to anyone trying to tune in to their most essential needs. I look forward to Friday night, when my younger son is home, to bless him with the blessings of the Kohanim, as this minhag (custom) is not reserved for fathers alone. Mothers and grandmothers, too, may share the privilege of blessing their children and grandchildren at the Shabbat Table. One of the main Jewish birthday rituals – that I promote – is blessing our loved ones. We believe that, on the day when Hashem originally created us, all our energies are aligned, and we can connect with the source of our souls above. This empowers us to bestow the most potent blessings.

Can We Tap into Divine Inspiration When Bestowing Blessings?

Not only on a person’s birthday, but also before he leaves this world (until 120), when he has completed his life and fulfilled his mission, he is aligned with his power of blessing. Therefore, the Torah records both Ya’acov’s and Moshe’s blessings before they expired. Another reason for giving blessings on the last day of a person’s life is that the recipients are much more open to receive the blessings, when they realize that these may be the last words they hear from their beloved parent or mentor. Why was Moshe called אִישׁ הָאֱלֹקִים/Ish Haelokim – “man of G-d” when he blessed Israel? When Moshe blessed Israel before his demise, the Shechina spoke through him, so that Moshe’s words became Divine blessings (HaEmek Devar, Devarim 33:1). Moshe is called “man of G-d” to teach us that his blessings were prophetic and not just words he made up himself (Ibn Ezra ibid.). Parashat V’Zot Haberacha is Moshe’s goodbye blessing. Therefore, the Torah wanted to emphasize from what kind of person the bracha emanated (R. S. R. Hirsh, Ibid.).

ספר דברים פרק לג פסוק א וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ משֶׁה אִישׁ הָאֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ:

 “This is the blessing with which Moshe, the man of G-d, blessed the children of Israel before his demise (Devarim 33:1).

Since it was close to his passing, the flame of G-d within him was greatly lit up. This is like a candle which flickers to go out. Right before its last moment, the strength of its fire is increased. Likewise, is the neshama of the tzaddik, at the time of its demise, when it is preparing to enter the bundle of life. It then ascends and becomes empowered with the strength suited for this particular neshama… Likewise, at this endpoint of his life, Moshe was at his highest level (HaEmek Devar, Devarim ibid.). It is not only at the brink of death that we become Divinely inspired, when bestowing blessings. I experience a glimpse of Divine inspiration when blessing at any time. This is why I treasure the opportunity to bless. Even if, G-d forbid, we are too weak or sick to do physical acts of kindness, as long as we can speak or write, we have this power of bestowing blessings and tapping into Divine inspiration. Our Parasha opens with “this is the bracha…” The word for “this” is הַזֹּאת/zot in Hebrew. It contains the letter ז/zayin which stands for seven + the letters א/alef and ת/taf. This means that everything –from א/alef to ת/tav must be subordinate to the seventh – the holiness – of the Divine Shechina.

Why Must We Answer Amen to Blessings?
It is recommended to request the blessing of a holy person, because a tzaddik is even closer to Divine inspiration, and his or her words are more likely to become fulfilled, as it states, “tzaddik gozer v’Hakadosh Baruch Hu mekayem – when a righteous person makes a decree, G‑d carries it out’ (Inspired from Babylonian Talmud, Ta’anit 23a). Although nobody’s blessing is a guarantee, it is possible that the spiritual level of believing in the power of a tzaddik’s bracha, will take us beyond the need for suffering, and bring personal yeshu’ah (deliverance). When we receive a blessing, it is vital to answer “Amen!” which expresses our belief in the power of the blessing and confirms its words. Someone asked Maran Rabbeinu Ovadia Yosef zt”l, whether to answer “Amen” when overhearing someone say to another, “Be well!” The Rav answered in the affirmative, based on Mishnah Berura 215:9, that when we overhear a person praying for something or blessing someone, we must answer “Amen.” Even if a given prayer or blessing is not an actual blessing established by our Sages, and does not even contain the name of Hashem, it is, nevertheless, not merely proper but obligatory to answer “Amen” to that prayer or blessing.  The Netziv, however, writes that this is not an actual obligation, but it is the proper thing to do, for by answering “Amen,” one strengthens the matter so that it truly comes to fruition. I really relate to the fact that Maran zt”l was so careful regarding answering “Amen.” When people would offer him various blessings, he would always say “Amen.” He would even answer “Amen” to blessings of simple Jews. Whenever he blessed his grandchildren, he expected them to answer “Amen.” When they did not do so, he would, at times, point out to them that they should answer “Amen” (Maran Rabbeinu Ovadia Yosef zt”l, Halacha Yomit). One who answers, “Amen” is even greater than the one who recited the blessing” (Babylonian Talmud, Berachot 33b). This is due to the prosecuting angels’ attempt to prevent the fulfillment of the bracha. They may have much compelling evidence as to why a certain person is undeserving of his blessing. Yet, answering, “Amen” has the power to tip the scale and “win the case.” We can understand the power of the word אָמֵן/Amen by its numerical value 91, which is the same gematria as the Hebrew word for angel מַלְאָךְ/malach. Thus, answering, “Amen” creates a defending angel that acts as positive reinforcement and thus turns the tide in the battle with the prosecuting angel.

Who is Most Suitable for Bestowing Blessings?
The word בְּרָכָה/bracha has the same letters as the word בְּרֵכָה/bereicha – ‘wellspring’ (Midrash Bereishit Rabbah 39:11); (Rabbeinu Bachya Devarim 8:10). This teaches us that a blessing is like a wellspring that flows down from the heavens. This concept is alluded to in the root letters of the word “bracha” – ב-ר-ך – bet-reish-chaf – whose numerical values are 2, 20 and 200. While the number ‘one’ represents the minimal amount, ‘two’ begins the series of multiplicity and increase, hinting at the power of a bracha to increase goodness in the world (Maharal, Tiferet Yisrael 34, Netzach Yisrael 45). Due to the power of blessing, we understand the Talmudic statement, “Don’t regard the blessing of a commoner lightly. For two greats, of their respective generations, were blessed by two commoners, and each blessing was fulfilled…” (Babylonian Talmud, Megillah 15a). Usually, we take this saying as a statement about how we should treasure getting a blessing from anyone. If commoners could help great biblical role-models with their blessings, who knows what the words of someone we pass on the street may do for us? Yet, the Talmudic statement also teaches us to be steadfast in wishing good upon others! No one can say, “What difference does it make? Who am I, that my blessing should matter?” We are all children of the Infinite Creator, made in His Image. Even the lowliest person carries tremendous power. Everyone’s blessing can be powerful, regardless of social, moral, or spiritual status. By believing in the power of our own blessings and that of others, we can bring them to fruition. Let us tap into the power of blessing, inherited from Avraham our father, and use this potent tool to benefit the world. Let us bestow blessings whenever we have the opportunity, and answer “Amen” to reinforce any blessing we hear! Through perfecting our ability of speech, by applying it in ever increasing blessings, we can bring healing and redemption to the world!

Do We Have a Torah Obligation to Learn from History?

Parashat Ha’azinu

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Why Not Learn from the Experience of Others?

During my teens, my father OB”M, repeatedly advised me, “You don’t need to go through everything on your own body! Why not learn from the experience of others?!” These words were in response to my experiential adventures as a rowdy teenager in the 70ties. In order to satisfy my inquisitive nature, I was not afraid to try out everything, taking in the world with all my senses. I didn’t heed my father’s advice, since, at that time, I perceived myself as the center of the universe. How could I learn from others, who didn’t have my kind of expansive worldview and didn’t understand what was important for me? It was only much later in life, after returning to the Torah fold, that I finally understood the importance of learning from others. Parashat Ha’azinu, explicitly prompts us to learn from our fathers and elders, as it states, “…Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7). Learning from fathers, mentors and teachers requires a level of humility that I was missing, when I lived in the free, permissive, self-centered Western world. Even as a Torah observant Jew, I was still lacking the humility to learn from my parents, since I had now discovered the truth of Torah, of which they were ignorant. It was only after my father passed away, and I took upon myself to translate his memoir, that I realized how much I could learn from my father. His memoir is a great gift and legacy for future generations, preserving a recollection of a time bygone, with a message so vital for our materialistic culture. I hope that his grandchildren feel the same way, if not now, at least when they mature. My father put all his heart and soul into writing down his illustrated memoir, with photos of his family four generations back, to bequeath a most accurate recollection of his family history to his descendants. I’m especially in awe of the photos of my father’s great-grandparents, my great, great-grandparents, and the great, great, great, great-grandparents of my grandchildren! While my great, great-grandfather with his handsome beard slightly resembles my husband, wearing the exact same kind of kipah, my modest great, great-grandmother looks nothing like me! Yet, it is very comforting to see black on white, how we have come full circle, embracing the eternal Torah that our ancestors faithfully kept. (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Coming Full Circle
Perhaps we can say that the first Jewish memoir is Moshe’s song of Ha’azinu. Before his demise, “Moshe came and spoke all the words of this song into the ears of the people…” (Devarim 32:44). The word שיר/shir – ‘song’ in the holy tongue is related to the word שרשרת/Sharsheret – ‘chain’ made up of many links, that together form a circle. Thus, song in the Torah expresses coming full circle. Therefore, all the songs in the Torah are written after a completion, when all the details are woven together to form a complete harmony. For this reason, Moshe, the head of all the prophets, could only recite this song, when his entire life was behind him. Likewise, my father, at the end of his life, managed to bequeath to us, his daughters, grandchildren and great-grandchildren the rich legacy of our roots. It’s hard for me to explain why this memoir means so much to me. Since I have lost my father, and can no longer ask him to tell me the story of his and his family’s past, all that’s left is my memory of him, plus videos, photos and his memoir. I’m thankful that my father told me about “the years of the past generations.” Understanding about our past, offers us perspective for the future. My father’s memoir establishes that I’m not just a random feather blowing in the wind. I’m part of an unbroken chain of hardworking Jews from time bygone. Thus, it teaches me that, after all, I am not the center of the universe. I’m only one link in the long chain of generations before me, and to those to follow. Knowing about my ancestors, helps me anchor myself in the place of yesteryear, grounding myself in the roots of my heritage. My father’s memoir transports me back to being a little girl, once again sitting on my father’s lap and asking him questions. In his memoir, he anticipated the questions I would want to ask, and he patiently answered them, one by one. “O Father, thank you for caring enough about us to leave part of yourself and your legacy behind!” (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Who says that “History has to Repeat Itself”?
Although I always emphasize to my students that the Tanach (Bible) is not a history book, one way of understanding “Ask your father” is that it instructs us how to learn history by reading the Torah carefully (Tzeror HaMor, Devarim 32:7). There are several perspectives on the parameters for understanding history. In elementary school, I learned the great man theory – a 19th-century idea, that world history is created by the impact of great men, heroes, or highly influential and unique individuals. Due to their natural attributes, such as superior intellect or heroic courage, each made a decisive historical effect. In high-school, I learned historical materialism – the Marxist conception of history, which opposes the notion that history is driven by the consciousness or ideals of individuals. Rather, according to this perspective, it is the material reality that creates human consciousness – i.e. history is the result of material conditions rather than ideals. Neither of these two views of history concur with the Torah perspective. Then, how do we understand history according to the Torah? Rather than being subject to the influence of great men or material conditions, history is created by the one and only Creator. Golden periods in Jewish history are a result of our following G-d’s directives, as brought down in the Torah. We see repeated patterns in the Tanach: When the Jewish people were tempted into idol-worship, they lost all their wars. When the Israelites served Hashem and kept His Torah, they experienced great accomplishments including spiritual and economic growth. Remembering and understanding the past helps us to place events within their proper perspective. When we get this, then, ‘History doesn’t have to repeat itself.’ We can learn from the mistakes, failures and successes of our ancestors to repeat only that which is favorable and in accordance with the Divine will. This is why the Torah isn’t a history book, because the main message of the Torah is to teach the way of G-d in the spiritual and ethical realm, rather than making an accurate comprehensive account of every historical event. The Torah only includes those historical events that serve to help us realize how to perfect our spiritual and moral integrity.

 

Reflect upon History to Recognize the Messianic Future
This perspective on history teaches us that remembering historical facts is not sufficient. Rather, we must also consider and contemplate them to understand their significance. Therefore, the Torah instructs us to not only remember but also to reflect upon past events: 

ספר דברים פרק לב פסוק ז זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר וָדֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ: 

“Remember the days of old; reflect upon the years of [other] generations. Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7).  

 According to the principle of ‘Divine History,’ Rashi explains, REMEMBER THE DAYS OF OLD – what G-d did to past generations who provoked Him to anger. REFLECT UPON THE YEARS OF [OTHER] GENERATIONS – the generation of Enosh, whom [G-d] inundated with the waters of the ocean, and the generation of the Flood, whom He washed away.

 According to the approach of Arizal, history reveals that every individual as well as the entire planet must eventually reach tikun (rectification). Thus, REFLECT that sometimes an entire generation must return in a collective reincarnation to receive another opportunity to fix something that the generation missed implementing the first time around (Knesset Yechezkel, Peninei HaHassidut). The aim of learning from past events is to create a better future which culminates in the coming of Mashiach and ultimate redemption. Along these lines, Rashi’s additional explanation teaches us the importance of focusing on the brighter future: REFLECT UPON THE YEARS OF GENERATIONS – to recognize the future, that He has the power to bestow good upon you and to give you as an inheritance the days of the Mashiach and the world-to-come (Sifrei 32:6; Rashi, Devarim 32:7). Rabbi Menachem Mendel Schneerson of Lubavitch expounds upon this Rashi, and prompts parents to educate their children about Mashiach, and not rely upon the child picking up the knowledge by himself. Although the concept of Mashiach is quite lofty, it is one of our principles of faith, which needs to be taught to children even at a young age. With a child, we stress the fact that with the coming of Mashiach, “delicacies will be as plentiful as dust,” (Rambam), as this is something a kid can relate to easily. When the child matures, so too, will his perception of Mashiach. As the Rambam teaches, “Anyone who does not believe in Mashiach, or whoever does not look forward to his coming, denies not only [the teachings of] the other prophets but [also those] of the Torah and of Moshe our Teacher” (Mishna Torah, Laws of Kings 11:1). In conclusion, the purpose of reflecting on the past, is to recognize our part in the Divine design of history, with the aim of transporting all reality to the perfected Messianic future.