Why Do the Garments of the Kohahim Have Healing Properties?

Parashat Tetzaveh
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Do the Garments of the Kohanim Bring Healing to the World?
During these trying times, we are all longing for healing more than ever. We are tired of the drama of friction, discord and dissension. We sincerely desire to return to the lost paradise, in which Adam and Chava lived, before eating from the Tree of Fragmentation. We are yearning for healing, redemption, and the return of the Temple – the spiritual healing structure – that brings us back to paradise. Every material, dimension and vessel within it, is divinely ordained for the healing and purification of our souls. The temple incense was also an enlightened remedy to purify people from sin. Whoever smelled the fragrance of the incense, when it was being burned on the altar, would have thoughts of repentance (Meam Loez). If every detail of the Temple and its contents was designed for our healing, then certainly the each garment of the Kohanim, especially of the Kohen Gadol (High Kohen), must also have special healing properties. It is well-known that each of the Kohen Gadol’s eight garments had the ability to rectify the iniquities of Israel and return them to their original perfection in Eden before the sin. The כְּתֹנֶת/ketonet  – “tunic” atoned for the sin of murder; מִכְנְסָיִים/michnasayim – “pants” would atone for aultery; the מְעִיל/me’il – “robe” for lashon hara (evil speech); the אַבְנֵט/avnet – “sash” rectified impure thoughts; the אֵפוֹד/efod – “apron” atoned for idol-worship, the חשֶׁן/choshen “breastplate” atoned for unfair judgement; מִצְנֶפֶת/mitznefet –“turban” rectified haughtiness; whereas, the צִּיץ/tzitz – “the golden head plate” atoned for brazenness (Babylonian Talmud, Zevachim 88b). Each of these sins is a klipah (husk) that emanates from a negative character-trait, blocking us from receiving Hashem’s lifegiving healing.

How Can Garments Heal our Arrogance?
Arrogance is a very dense husk, that blocks us from working on ourselves to change our negative thoughts, emotions and actions – the garments of our soul. Therefore, overcoming arrogance is primary, for receiving healing on all levels. Rebbe Nachman explains that arrogance and honor- seeking weave the threads of our ‘soiled garments’ that prevent us from serving Hashem. These ‘soiled garments’ – emanating from our sins – block us like a river from holiness. Arrogance represents the aspect of idol-worship, the extraneous bodily waste that needs to be eliminated. The best way to achieve healing is by feeling true humility, through becoming aware of how we are blemished by the stain of sin. Then, we can turn with all our strength to the true Healer, Who can heal all of our spiritual diseases. For the soiled garments confuse our mind, and prevent us from perceiving the truth, to the extent that we don’t recognize our negative actions. Through true humility, we can break all the stumbling blocks of the world and learn to recognize the real truth. This is because all blemishes emanate from the mind, which refuses to see truth. This causes a blemish in the letters of the Torah, from which the root of our soul derives. Haughtiness confuses the letters, which then form mixed up words, that are far from truth. This is the meaning of “The Torah becomes a deadly poison for him” (Yoma 72b). It causes him to have negative thoughts, and opposite understandings that turn him from the true path, G-d forbid. All this is caused by arrogance, that expresses itself in the soiled garments (Likutei Halachot Yore De’ah, Hilchot Orlah, Halacha 5). However, the turban, which the Kohen Gadol wore in humility, in order to fulfill Hashem’s mitzvah, brought healing to the world, by rectifying the negative trait of haughtiness for us all. 

Rectifying the Forbidden Mixture of Wool and Linen
The fabric of the Kohen Gadol’s אַבְנֵט/avnet – “sash” is described explicitly in the Torah as containing the forbidden mixture of wool and linen called ‘shatnez.’ The prohibition of wearing wool and linen together is written explicitly in both (Vayikra 19:19) and in (Devarim 22:11). The surprising suspension of the prohibition of shatnez, also pertained to additional garments of the Kohen Gadol, as it states, “Aharon and his sons…they shall take gold, and blue, and purple, and scarlet wool, [together with] fine linen” (Shemot 28:4-5). Although shatnez is categorized as a chok, a law whose rationale eludes us, our sages were not against offering suggestions to explain chukim. Wool and linen represent a very different kind of energy. Linen, growing from the ground, symbolizes gevurah – it is a coarse, hard fabric which is difficult to tear. Wool, deriving from the animal kingdom, is symbolic of chesed. It is soft and comes from the gentle sheep. Taking care of sheep is always viewed as a sign of chesed. These two divergent realms represent the first brothers in the world: Kayin, the farmer and Hevel, the shepherd. Each brother made an offering, but when Hashem refused to accept Kayin’s offering, he killed his brother Hevel in hisjealous rage (Bereishit 4:3-8). Aharon, the Kohen Gadol, who received the good part of the neshama of Kayin (Sefer Emek HaMelech 13:45), was able to rectify this sibling rivalry and jealousy. When Hashem selected Moshe and sent him on a mission to lead the Israelites out of the Egyptian bondage, Moshe hesitated. He felt that this position should be given to his older brother, in order not to slight his honor. Regarding this concern, Hashem responded: “Is not Aharon your brother, the Levite? I know that he will surely speak, and behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart” (Shemot 4:14). Not, as you think, that he will resent your attaining a high position. Because of this [Aharon’s goodness and humility], Aharon merited the ornament of the breastplate, which is placed over the heart (Shemot 28:29); (Midrash Shemot Rabbah 3:17); (Rashi, Shemot 4:14). Thus, it seems to me, that since Aharon the Kohen Gadol was able to rectify jealousy and sibling rivalry, something so rampant throughout the generations, the prohibition of wearing wool and linen together is suspended for him and his descendants, the high priests. Everyone else, who are not on that level, are obliged to strictly keep the laws of separation between wool and linen. Yet, when the Kohen Gadol would wear his holy garments, the rest of Israel would be healed from jealousy and sibling rivalry.  

Removing the Blocking Snakeskin and Letting the Light of our Soul Shine Through
Returning to the origin of garments in the Garden of Eden, before eating from the Tree, Adam and Chava did not have physical bodies, but rather their entire being consisted of light. Yet, when they ate the forbidden fruit, their אוֹר/ohr – ‘light’ became transformed to עוֹר/or – ‘[physical] skin.’ They, therefore, needed to cover their body – which blocked the light of their soul. The Hebrew word for naked – עָרוּם/arum is related to the word for skin –עוֹר/or. This word is spelled the exact same way as the Hebrew word for blind עִוֵּר/iver. When our light was transformed into skin, our nakedness became apparent. This nakedness, which caused us to become blind to the upper light, was induced by the snake. About him it states, “The serpent was עָרוּם/arum – naked or cunning” (Bereishit 3:1). Originally, our bodies were so refined and transparent that they reflected the light of our souls. Now, the body has become a mask for the soul, concealing our true inner being.  Instead, our corporeality is mistaken for our true self. The purpose of garments is to conceal the mask of our body and allow the revelation of the original light of our soul. The snake brought about the קְלִפּוֹת/klipot – ‘husks’ that block our soul and cause negative character traits and disease. The healing garments of the Kohen Gadol have the ability to rectify our snakeskin body, and return the original light of our souls, as it was before eating from the Tree. When the Kohen Gadol was dressed in honor and splendor, the blocks that blocked us from connecting with the light of our soul disintegrated and we became a channel for the Divine Healing Light. May we merit to experience the rebuilding of the Temple and watch the Kohen Gadol serve in all his healing garments of glory!

Why Does Giving to Others Engender Ultimate Healing?

Parashat Terumah
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Healing Through the Happiness of Giving
As we approach the period of Purim, we enter ‘Jewish giving season.’ We begin to focus on how we can make our neighbors and friends happy with our special Purim gifts. In our community, we don’t just make do with Mishloach Manot (Purim Gifts) by stocking up on candies and chocolate bars. We use our creativity to prepare meaningful, delicious, healthy treats that will truly be appreciated, rather than just left in a pile to change hands. There is a profound correlation between giving and receiving of healing. There is no greater recovery from trauma, loss and grief than through giving to others. The Purim story is about recovery from the trauma of the ‘near-holocaust-experience’ of our people. Therefore, we celebrate this holiday by exchanging gifts with friends and donating to the poor. Caroline, after losing her son, during her 39th week of pregnancy, found healing through volunteering. Her volunteer experience, which turned out to be pivotal in her healing process, involved creating a safe space for grieving parents to find comfort, support, and healing by giving to others. People feel a true sense of happiness, when working for a cause that is bigger than themselves, and truly engenders healing on all levels. Perhaps, this שִׂמְחָה/simcha – ‘happiness,’ which emanates from the feeling of undivided devotion to a cause, helps remove the distressing stains of doubt. There is no greater joy than the resolution of doubt (Metzudas Dovid, Mishlei 15:30; Pri Megadim, Orach Chayim, 670, 682). We experience happiness when pressure is relieved. On Purim, we experience relief from the pressure of the negative forces of Amalek. The word עֲמָלֵק/Amalek shares the same numerical value as the Hebrew word for סָפֵק/safek – ‘doubt’ – 240. More than six centuries before Rabbi Nachman, Rambam explained the connection between healing and happiness:

“We are promised that if we fulfill the Torah with happiness and goodness of soul… Hashem will remove from us all the matters that prevent us from performing it, such as sickness, war, famine etc. (Rambam, Hilchot Teshuva, Chapter 9). Whenever I feel depressed, I try to reach out to someone in need. When I’m unable to visit the sick, bake cakes, take care of children etc., even just a caring phone-call to an older relative, who may be lonely or sick, can uplift both recipient and giver alike. 

By Offering Healing We Become Healed
Parashat Terumah teaches us that we receive more, when we give to others, for all that we truly have is that which we give away. 

ספר שמות פרק כה פסוק ב דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:

“Speak to the children of Israel and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering” (Shemot 25:2).        

When reading the Torah verse requesting donations for the Tabernacle from the Israelites, we notice the obvious question: The Torah says, וְיִקְחוּ/vayikchu – “take” “they shall take a contribution,” rather than וַיִתְנוּ/vayitnu – ‘They must give.’ Why does it state, “take” rather than ‘give?’ Aren’t the Israelites supposed to give an offering rather than taking it? The Talmud answers simply that giving is taking. More than the calf wants to suckle, the cow wants to nurse. By bestowing milk to her nursling, the mother receives even more pleasure than her calf. (Babylonian Talmud, Pesachim 112a). This is the meaning of “take for Me an offering.” It is as though Hashem says, consider that which the Israelites take from Me, as if they gave Me an offering. I experience this Talmudic dictum throughout my life, as a mother, teacher and healer. There is nothing that makes me happier than being able to give in a way that is well-received. Conversely, there is nothing more frustrating than when the children won’t listen, students aren’t interested, and clients are blocked from receiving healing. Yet, by raising children we grow. By teaching, we come to be learned and by healing we become healed. 

Giving is Taking & Taking is Giving
When giving tzedakah, it is recommended to make a personal request in the merit of the donation, as it states: “The person who gives a coin in tzedakah (as a donation) in order that his son may live, is considered a complete tzaddik (righteous person), (Babylonian Talmud, Pesachim 8a). You would think that the highest giving would be as a completely altruistic gift, without expecting anything in return. Yet, the path of serving Hashem requires that one raise oneself up, in order to draw down good influence to this lower world. Therefore, giving a coin to tzedakah, causes a unification above, that empowers the the upper worlds to bring down goodness to this world. This is what enables his son to live, i.e., our personal requests to be fulfilled. This is the meaning of “Take for Me an offering.” The word תְּרוּמָה/terumah comes from the root רָם/ram – ‘elevated,’ denoting that when we give, we ourselves become uplifted by elevating our lives. When we raise ourselves up to Hashem, then we are permitted to also take for ourselves all the good bestowals. This is the straight way of serving Hashem, causing Him the greatest pleasure (Ohr Lashamayim, Parashat Terumah).

Receiving a Gift Fulfills the Purpose of Creation
Why does the verse specifically use the expression, “take for Me,” connoting that the taking of the contribution should be for G-d’s sake? The Lubavitcher Rebbe explains that, this teaches us that the poor person who receives tzedakah, must accept it for the sake of heaven. The entire reason that Hashem created rich and poor people, is for the sake of the healing that tzedakah and kindness bring to the world. Therefore, if you are on the receiving end, like many of my single students, who often receive Shabbat invitations from various families in our community, don’t feel bad, because the guest actually does more for the host than the host does for the guest. It was taught in the name of Rabbi Yehoshua: More than the householder does for the poor, the poor does for the householder, for so Ruth said to Naomi, “The man’s name for whom I wrought.” She did not say, “Who wrought for me,” but “…for whom I wrought.” I wrought him many deeds and benefits in return for the one morsel of food that he gave me (Midrash Vayikra Rabbah, 34:8). Therefore, the intention of the poor person, when receiving a contribution, must be to accept it, not only because he needs it, but also because through his acceptance he is fulfilling the purpose of creation. 

We Have What We Give
I don’t recall where I originally heard the story about the little old lady with her cookie-bag, which I often tell, to illustrate that it is only what we give that we can truly call our own. Here is what I recall of the story: An old lady clutched a bag of cookies in her hand. When people asked her for a cookie, she refused. These were all she owned, and she believed that she would need them in the hereafter. Yet, one small girl, with hungry eyes, was able to penetrate her heart. When she asked, “pleaaase give me a cookie!” the little old lady opened her bag and gave her two cookies. Later, when the old lady entered the world-to-come, she couldn’t find her cookie-bag. The only thing that remained for her in the afterlife, were the two cookies that she had selflessly given away. The principle, that we only have what we give is illustrated by the palindrome וְנָתְנוּ/vanatnu – “they shall give.” The letters  ו-נ-ת-נ-ו – vav/ nun/taf/nun/vav – spell the same backwards and forwards. Thus, when we give, we receive in turn.

Giving with Our Full Hearts
Rebbe Nachman explains that there is something special about giving generously with all our hearts. When we open our heart to give, our heart remains open to receive from above. What we receive in return is more precious than metals, gems or any other offerings. When we open our hearts to give, we receive abundance from the “Supernal Heart,” which is an aspect of Hashem, called the Noam HaElyon, (the Divine Pleasantness); (Likutei Moharan II:71).

Giving is good, even if you give because it’s a mitzvah, although you don’t really “feel” it. You do the right thing, but your heart isn’t in it. But, there is something so much more about giving with all your heart. Not only do you receive blessings and bounty in the material sense, but you also receive inner joy.

Redemption is the Ultimate Universal Healing
Redeeming a captive is the greatest form of tzedakah. It is compared to Redemption, because a captive suffers every imaginable disgrace, including the possibility of being murdered. Moreover, when we help anyone in need, we ‘redeem’ that person. If we redeem others, then measure-for-measure, G-d redeems us. This explains why any kind of tzedakah brings about redemption, as it states, that Israel will be redeemed by its acts of tzedakah:

ספר ישעיה פרק א פסוק כז צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה:

“Tzion will be redeemed through justice and those who return to it through tzedakah” (Yeshayahu 1:27).

Rabbi Yehuda says: Great is tzedakah for it brings the redemption, as it is stated: “So said Hashem, keep justice and practice tzedakah, for My salvation is near to come, and My righteousness to be revealed” (Yesha’yahu 56:1). Tzedakah saves a person from death, as it is written: “Tzedakah delivers from death” (Mishlei 10:2, 11:4); (Babylonian Talmud, Bava Batra 10a). Likewise, “Yerushalayim will only be redeemed through tzedakah” (Ibid. Shabbat 139a). 

Redemption is the ultimate universal healing. This is because true healing is when the soul illuminates the body completely, without any blocks preventing the soul from shining through every part of our body. Since Hashem is the Soul of the world, universal healing is when Hashem’s Presence illuminates the world entirely. Then, it opens all the blocks that prevents His Shechina from illuminating the entire universe. At the final redemption, the concealed aspect of Hashem will be completely revealed, as the world become healed from the blocks that prevent the Shechina from shining through every far-flung shard of our planet. This is the ultimate expression of Divine tzedakah.

Is Medical Treatment a Mitzvah or Only a Last Resort for Those of Weak Faith?

Parashat Mishpatim
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Who is Authorized to Heal?
We are currently in a big quandary regarding doctors, medicine and healing. The world has suffered for close to a year from the devastating pandemic, which has killed more than two million people to date. There is a worldwide dispute regarding who is authorized to diagnose, cure and govern medical procedures, especially concerning the administration of vaccines. There is no lack of healing in our time. An overflowing amount of various healing and healers are available to us. There exits several spiritual energy types of healing, as well as the latest discoveries in modern orthodox medicine, and a vast multitude of different kinds of alternative healing, such as homeopathy, reflexology, acupuncture, herbology etc. In addition, we have been learning about spiritual healing according to the Torah. The healing powers of prayer, Torah learning, mitzvah observance and character development are also well known. It is not always easy to choose between the different modes of healing available to us. It is even more difficult to resolve the question of when to turn to medicine, and when to rely on spiritual healing. Some ‘Rebbe- Nachman-adherents’ may even refuse medical help altogether, even if a baby has meningitis, G-d forbid, לֹא עָלֵינוּ. Does this outlook belong to some crazy fanatics or does it have any foundation in Torah sources? How do we know that anyone except Hashem is authorized to practice any kind of healing at all? We learned in Parashat Beshalach that Hashem proclaimed Himself as our ultimate Healer, as it states, “I am Hashem your healer…” (Shemot 15:26). Why would Hashem need anyone’s help to heal? By looking into various Torah sources on ‘healing,’ we discover that from time immemorial, there has been a dispute among our Torah sages, whether to turn to medicine or rely solely on Hashem’s spiritual healing. 

The Underlying Purpose of Illness is Repentance
The Torah makes it clear that the purpose of illness is for us to repent:

Rabbi Levi said: Avraham invented old age, Yitzchak invented suffering, and Ya’acov illness. Chezkiyahu invented recoverable illness. He said, it isn’t good to keep a person standing until the day he dies. However, if he falls sick and then recovers, he will come to repent. G-d answered him, “By your life, this is a good idea. And I’ll start with you!” This is what is written, “The writing of Chezkiyahu, King of Yehuda, when he had been sick and recovered from his sickness” (Yesha’yahu 38:9); (Midrash Bereishit Rabbah 65:9). 

When Chezkiyahu fell mortally ill, and the prophet told him to set his affairs in order, because his end was near, Chezkiyahu turned his face to the wall, repented wholeheartedly, and prayed to Hashem with profuse weeping. Hashem heard his prayer, saw his tears, and promised to heal him and add 15 years to his life (II Kings 20:1-6). Chezkiyahu thus experienced that illness has a positive effect on a person – i.e., to examine his deeds, soul search and discover the true purpose of life and how to attain it. This is why Chezkiyahu concealed the Book of Remedies that King Salomon, the wisest of all people, had written. This book included the cure for any ailment that one would ever suffer. The remedies were too effective, and when using them, people would not develop true trust in Hashem. When they fell sick, they used to consult the Book of Remedies and become healed, without any need for repenting. As a result, rather than helping to humble people’s hearts before Heaven, healing became just a mechanical process. Chezkiyahu saw that reliance on the Book of Remedies prevented people from being truly healed. While its remedies may cure physical ailments, the very effectiveness of these cures allowed those who used them to avoid confronting their underlying spiritual flaws, for which purpose Hashem sent the illness. Concealing the Book of Remedies encouraged people to actualize their latent spiritual powers and play an active role in their own healing process.

Therefore, our Rabbis approved of King Chezkiyahu’s putting away of the Book of Remedies… (Babylonian Talmud, Berachot 10b).

Relying on Physicians and Medicine Instead of Relying on Hashem
Ten generations before Chezkiyahu, his ancestor, the saintly King Asa, fell sick with excruciating pain in his feet. The swelling spread upwards through his whole body. “Even as ill as he was, he still did not turn to Hashem, but to physicians” (II Chronicles 16:12). Asa sinned by relying on natural means, lacking perfect bitachon (trust in Hashem) (Malbim, ibid.). King Asa was reluctant to accept that his sickness was divine chastisement. He regarded his sickness as a natural phenomenon. Instead of repenting, he turned to the physicians – and consequently died. Asa was criticized, not so much for going to doctors, as for failing to seek out G-d in his time of distress. A man on his level was expected to understand that sickness is not a chance occurrence, but from Hashem. This is what King Chezkiyahu sought to correct when he put away the Book of Remedies. When illness strikes, and all is rush and panic, Chezkiyahu asks us to take a moment to turn our faces to the wall, cry out to Hashem and take a careful look at ourselves. Where is G-d? Where am I? The purpose of illness is to make us cry out to G-d and search for Him. “For I, G-d, am your Healer” (Shemot 15:26).

Does the Torah Give Permission for the Doctor to Heal?
Yet in Parashat Mishpatim, the Torah gives permission to the physician to heal: 

ספר שמות פרק כא פסוק יט רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא:                                                              

“He shall give only [payment] for his [enforced] invalidity and shall cause him to be thoroughly healed” (Shemot 21:19). 

Rav Acha said: Before being treated by bloodletting, one should say the following prayer, “May it be your will, Hashem, My G-d, that this treatment should be therapeutic for me and heal me. For You, G-d, are a mighty and dependable healer and Your healing is true. Whereas, it is not proper for people to rely on medicine, but they have become accustomed to doing it.” Abaye said: “One should not say that, for it has been taught in the school of Rabbi Yishmael: The Torah verse, “He shall cause him to be thoroughly healed” (Shemot 21:19), grants permission for the doctor to heal…” (Babylonian Talmud, Berachot 60a). 

To Heal or not to Heal
Rav Acha and Abaye disagree about how we should approach medical therapy. They both agree that when a person undergoes medical treatment, or is about to take a medicine, it is appropriate for him to turn his heart in prayer to Hashem, and request that He enable the success of the treatment. However, according to Abaye, receiving healing is a Torah commandment and not a bedieved (last resort) position that needs to be apologized for. The Torah already said, “He should cause him to be thoroughly healed,” which implies that Hashem gives permission for the doctor to heal. This is not only for those who have weak emunah (faith). Rather, the field of medicine is itself the fulfillment of Hashem’s Divine will. Rav Acha, however, regards the phrase, it is not proper for people to rely on medicine, but they have become accustomed to doing it,” as a crucial element of the prayer. Since a person who is wholly faithful and cleaving to the Blessed One, does not need to rely on manmade cures, he should rather search within his heart to find what spiritual failing may have caused him to become susceptible to illness. Then, after repenting, he must pray to Hashem to have mercy on him. This certainly seems in keeping with the Torah’s promise, “If you will listen carefully to the voice of Hashem, your G-d… I am Hashem, your healer” (Shemot 15:26). Yet, the ordinary person, whose faith is weak and feels himself too far from Hashem to rely on miracles, has no choice but to avail himself of the current therapeutic options. Therefore, according to Rav Acha, he must apologize to Hashem, for not being on the level of those who have perfect faith in G-d, but instead, seek cures from doctors, as is the way of the world. 

What is the Halacha Regarding Seeking Medical Intervention?
Ramban brings to our attention that, although, we learn from Shemot 21:19 that permission was given for the doctor to heal, there was not given permission for the sick to be healed… Thus, according to Hashem’s will, a person should avoid any dealings with doctors. (Ramban, Vayikra 26:11). His follower, Rabbeinu Bachaya, brings us a compromise, stating, “Permission for the doctor to heal,” only applies to an external injury, as described in the verse. However, regarding internal illnesses, one may not rely on a doctor of flesh and blood, but rather on the Healer of all flesh, in Whose hand is the soul of all the living (Rabbeinu Bachaya, Shemot 21:19). Yet, the halacha sides with Abaya, that it is a mitzvah to avail oneself of medical assistance, which obviously doesn’t preclude repentance as well. “The Torah gives permission to the doctor to heal. It is a mitzvah and included in the laws of פיקוח נפש/pikuach nefesh – ‘saving a life.’ Preventing oneself from healing is considered as spilling blood…” (Shulchan Aruch, Yoreh Deah, 366:1). Thus, the question of whether to seek medical intervention or not is very complex. It would be prohibited to ignore the halacha in Shulchan Aruch, which clearly states, that those who avoid going to the doctors are considered as if they spill blood. On one hand, perhaps, the highest level is to be so connected to Hashem that medicine becomes unnecessary. Yet, on the other hand, it is also not permitted to rely on miracles. 

Between Repentance and Human Healing
Hashem’s supervision pertains to each person according to his emunah. Therefore, the stronger our emunah, the less we need to rely on doctors and medicine. We must, therefore, have enough self-awareness to know our level of emunah, and accordingly determine what is our correct healing path. It seems as if the question of whether the highest value is to rely directly on Hashem for healing; or instead to reveal Hashem’s supervision through natural means of medicine and healing remains inconclusive. Perhaps, in the same way as conventional medicine is more suitable for some ailments, and alternative medicine more suitable for others, there are certain ailments that lend themselves to spiritual healing, whereas others are more conducive to revealing Hashem through medicine. The general principle should be: the more acute the illness, the more need for conventional medicine. Rabbeinu Bachaya made a very important distinction between external injuries and internal illness. If a person, G-d forbid, broke his leg in a car accident, it would be against halacha to rely only on repentance and prayer, while ignoring medical treatment. On the other hand, there are sicknesses that have no medical cure. Then a person has no choice but to rely on repentance and prayer. For the range of ailments in between these two extremes, we must use our judgment to decide between spiritual and physical healing and optimally a combination of both.

How Does Following the Torah Generate Global Healing?

Parashat Yitro
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My Personal Healing When Becoming Torah Observant
I can personally testify that Torah brings healing in its wings. Since childhood, I have suffered severe skin problems – itchy, peeling, dry, cracked skin, with my hands breaking out in blisters. Within a year after becoming Torah observant, I found great healing, and the symptoms drastically decreased. My sister was amazed when she came to visit and beheld my hands. I attribute the healing to living a life of emunah (faith). Skin ailments are often stress related. Therefore, our skin and the rest of us, too, receive healing when we learn to have emunah in Hashem – letting go, letting G-d, and trusting that He will take care of matters. Knowing that, ultimately, all will turn out for the best, whether we currently recognize it or not. When I got engaged, my family and secular friends warned me that the prescribed hair-covering for Torah observant, married women, would be detrimental to my hair. “Without sunlight and fresh air, your hair will suffer and fall off,” they said. This premonition, thankfully, turned out to be utterly false. During the first seven years of our marriage, both my husband and I immersed ourselves in the Torah. Neither of us made a living. When people asked us how we managed financially, we always turned our eyes heavenwards, exclaiming “Hashem!” As one of the Diaspora Yeshiva Kollel families, we received our monthly Yad Eliezer baskets, consisting of white flour, white noodles, white sugar, canned corn and olives etc. As you can imagine, it was the kind of food I, as a health-conscious individual, would normally never touch, or even bring close to my lips! Yet, this was the heaven-sent food available to us, on our limited budget. I used to console myself with emunah, believing that the merit of learning Torah would make up for the negative effect of the unhealthy food.  I learned the story about how one Friday Rabbi Chanina’s daughter accidentally lit the Shabbat candles with vinegar instead of oil. She did not realize her mistake until after Shabbat had already entered, and so was very distressed about it. Rabbi Chanina told her that just as Hashem makes oil burn, He can make vinegar burn. The candles burned throughout all of Shabbat, and when Shabbat ended, they used the flame for Havdalah (Babylonian Talmud, Ta’anit 25a). Learning from Rabbi Chanina, I used to say, “Just as Hashem fills cold-pressed, pure olive oil with healthy nutrients, so can He transform unhealthy hydrogenated, refined canola oil to become highly beneficial for those immersed in Torah!” 

If You Aren’t Feeling Well – Learn Torah!
In Parashat Yitro, the Israelites were healed in preparation for receiving the Torah.  

Hashem said, “How can I give the Torah, which is whole and complete, to people with defects?” Therefore, Hashem healed them before giving them the Torah. How do we know that the blind where able to see? Because it states, “All the people saw…” (Shemot 20:15). Whoever was deaf was able to hear as it states, “…We will do, and we will hear” (Shemot 24:7). Whoever was limping became healed as it states, “They stood firmly at the bottom of the mountain” (Shemot 19:17); (Midrash Yalkut Shimoni Tehillim 19:675).

Not only did Hashem heal us in preparation for receiving the Torah, He also continues to heal us through the Torah itself. When it happens that one of my students isn’t feeling the best, and she wants to excuse herself from class, I always tell her, “If you aren’t feeling well, that’s the best reason to come to class!”  Then I quote the Talmud, “If you have a headache – even a migraine –

engage in Torah study, as it is stated: “For they [the words of Torah are a wreath of grace for your head and a necklace for your neck” (Mishlei 1:9). If you have a sore throat, engage in Torah, as it is stated: “And chains about your neck” (ibid.). If you have an upset stomach or period cramps, immerse yourself in Torah, as it is stated: “It shall be health to your navel” (Ibid. 3:8). If your bones bother you, engage in Torah study, as it is stated: “And marrow to your bones” (Ibid. 3:8). Even if your entire body hurts you, come to class, as it is stated: “And health to all their flesh” (Ibid.4:22); (Based on Babylonian Talmud, Iruvin 54a). 

Talmud Learning Sharpens the Mind
Being engaged in Torah learning also helps prevent cognitive decline. Especially, learning Talmud can play an effective role in preventing Alzheimer’s and other forms of dementia. According to Dr. Ben Keene, MRCPsych, Consultant Psychiatrist in London, UK, “The regular study of gemara in a pair or group provides both social interaction and cognitive exercise. There is evidence that both regular cognitive activity and social engagement are neuro-protective.”

It is now well-known, that South Korea encourages their children to learn Talmud in order to sharpen their brains. Their logic being, that since Jews are smart, and Jews learn Talmud, therefore, learning Talmud will make South Koreans smart too. If they keep it up into old age, South Korea will probably be very successful at reducing dementia. Moreover, the Jewish Torah learning culture is becoming a model for continuous medical education. In an article titled, Nurturing a Society of Learners: Suggestions from Traditional Jewish Pedagogy for Medical Education, Jacob Urkin, M.D., M.P.H., Edward Fram, M.A., M.Phil., Ph.D., Allen Jotkowitz, M.D., M.H.A., and Sody Naimer, M.D. write that in the Jewish culture of Torah learning, developed over the generations, many educational methods are similar to modern ones. Some of the pedagogic principles developed successfully in Judaism should be considered for adaptation in medical education. 

What if Keeping Certain Torah Laws Contradicts the Healing Sciences?
Rabbeinu Yona explains that the Torah strengthens your health, as it states, “fear of G-d will add days...” (Mishlei 10:27). Often, scientific research proves the validity of Torah and Halacha. For example, circumcision reduces the risk of urinary tract infections in infants, and therisk of HIV infection by 50-60 percent. Yet, it does happen that Torah law and health discoveries clash. In that case, I always rely on the Torah sages, whose wisdom overrides modern research, (both conventional and ‘new-agey’) which, anyway, often develops new discoveries that contradict the previous. King Salomon, the wisest of all men, wrote about the Torah: 

ספר משלי פרק ג פסוק ח רִפְאוּת תְּהִי לְשָׁרֶֹךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ:

“It shall be healing for your navel and marrow for your bones” (Mishlei 3:8). 

Taking precautions to keep the Torah will never cause harm. Rather, keeping the mitzvot will benefit and heal you (Metzudat David, Mishlei 3:8). Malbim explains that, even when Torah laws of wisdom go against nature, don’t be concerned that adhering to the ways of Torah wisdom, will harm your body. Rather, the Torah wisdom and its mitzvot warn against living an indulgent lifestyle. It guides you to holiness by separating you from excess food, which will maintain your health and heal your ailments. Do not think that abstinence from pleasure and lust, required by the Torah, will dry out the marrow in your bones. On the contrary, the way of Torah will become “marrow for your bones.” For it will strengthen your physical health and rescue your bones. This is due both to the way of nature – because excess weakens the body – and due to divine supervision (Malbim, Mishlei 3:8).

Returning Through Torah Generates Global Health
In his commentary on Mishlei 3:8, The Vilna Gaon emphasizes that the Torah teaches us repentance, which is the greatest healer. Repentance will bring healing to your flesh, as it states, “He will return and be healed” (Yesha’yahu 6:10). When we repent and stop transgressing the mitzvot, it is considered as if we performed mitzvot and we, therefore, receive their reward. This is the meaning of “marrow for your bones.” The negative mitzvot are associated with your navel and the positive mitzvot with your bones. This is because the bones corresponds to the 248 limbs of the body that are linked to the 248 positive mitzvot, whereas the flesh corresponds to the 365 ligaments or sinews. Therefore, “flesh” which is related to the word for navel, שָׁרֶֹךָ/sarecha corresponds to the negative mitzvot whereas the bones correspond to the positive mitzvot (Grah).  

לְשָׁרֶֹךָ/l’sarecha – “to your navel”	לְעַצְמוֹתֶיךָ:/l’atzmoteicha – “to your bones”
בָּשָׂר/basar – The flesh of the 365 sinews	עֲצָמוֹת/atzamot – the 248 bones are the limbs
Negative mitzvot	Positive mitzvot

Living according to the Torah way, teaches us to constantly work on ourselves and keep growing, so that we can be a proper vessel for Hashem’s light. Just as the Torah preceded the world, so was repentance created even before the creation of the world (Pirkei d’Rabbi Eliezer, Chapter 3). The Hebrew word for repentance, תְּשׁוּבָה/teshuvah, literally means ‘return.’ Teshuvah can return us and bring us back to our pristine state of purity. If nothing else works, then teshuvah is the hidden button that fixes all problems. It is like the reset button on an electronic device, that returns it to the factory settings –when it was new, before we misused it. May we all return to the true ways of Torah and bring healing upon ourselves and the entire world!