Do Prayers for Healing Really Work?

Parashat BeHa’alotcha

Transforming Ourselves and the World Through the Power of Prayer

I’ve been praying for my cousin in Denmark, daily. She was diagnosed with cancer more than 10 years ago, perhaps even fifteen. I haven’t kept track, but time passes so fast these days. After asking for her mother’s name, to pray for her properly, her response was skeptical, since she, like many of my family in Denmark, isn’t yet observant. When I recently told her that I’ve been praying for her all these years, she reiterated, that prayers don’t help! “Well,” I countered, “aren't you are still alive?!” Like my cousin, all of us sometimes succumb to the rational mode, which gives birth to doubts, and we may wonder: How can a prayer – how can mere words – affect what will be? True, we cannot prove that prayers help, because sometimes people do die, despite all the sincere prayers we poured out on their behalf. Yet, we have also experienced amazing miracles for people that we prayed for, who were terminally ill, but somehow kept living productively for many years. Some are still alive today! People, who went through near-death experiences, report that they returned to life through the power of prayer. In the space between this world and the world of souls, it was the light of the tefilot of loved ones – or even of people they never met – that pulled them back down into their body. Within the yearning to turn to Hashem in prayer, we declare our love, empathy, and concern and herald the hope of healing. Just as emunah is required for believing in the existence of G-d, we must believe in the power of our prayer. The more emunah we have, the more effective our prayer. This is a fundamental principle of belief in Judaism. Hashem always answers when we call out to Him, but sometimes the answer is “no!” Although, we won’t necessarily understand “why” at this time, in the future, we will. Just as kids don’t always understand why parents can’t give them everything they ask for, Hashem’s ways are beyond human understanding. All we can do is to keep praying, and thereby imbue a cold and materialistic world with sparks of holiness. I do believe that our words make a difference and that prayer really does work. Through opening our hearts, we can arouse Hashem’s compassion to intervene and bring healing from the very source of healing – from beyond the laws of nature. Prayer can also be life-altering. Through the power of prayer, we can transform ourselves from selfie to a selfless person.
 
Why is Moshe’s Prayer on Behalf of his Sister Miriam so Short?
After Miriam and Aharon confronted their brother, Moshe, regarding his intimate relations, Miriam became stricken with tzara’at. This was even though, Miriam, his older sister, spoke from her heart to help set Moshe straight, without any intention to disparage him (Rashi, Bamidbar 12:1). At the very moment that Moshe saw what happened to his dear sister, he cried out to Hashem with five words of succinct prayer:
 

:ספר במדבר פרק יב פסוק יג וַיִּצְעַק משֶׁה אֶל הָשֵׁם לֵאמֹר אֵל נָא רְפָא נָא לָהּ

“Moshe cried out to Hashem saying, ‘I beseech you, G-d, please heal her’” (Bamidbar 12:13).

 
The same person who suffered from a speech impediment most of his life, was now able to call out with clear, concise, and articulate words of prayer – “El na refa na la – Please G-d, pray heal her now.” Rashi explains that Moshe did not pray at length, so that the Israelites should not say, “His sister is in distress, yet he stands and prolongs his prayer, [instead of taking healing action].” According to another interpretation, it was so that Israel should not say, “For his sister, he prays at length, but for our sake, he does not pray at length” (Rashi, Ibid.). Therefore, Moshe kept it short. Moshe’s prayer begins with an א/alef followed by ten letters. These correspond to the ten sefirot that Moshe unified in the upper light, represented by the א/alef. This letter reflects the heavenly unity emanating from the infinite light of the Creator – the source of all goodness, blessings, life, and healing for every being. These ten letters, concentrated in the alef, rectify all the judgments and transform them into kindness. Moshe’s prayer was effective, and after seven days of sickness, Miriam returned to the camp, restored and renewed (Sha’ar HaTefilah, She’elah v’Teshuvah). I resonate with the lesson of this prayer, that you don’t need to lengthen in prayer. Hashem’s light is beyond time and can be accessed in the blink of an eye. It’s the intensity and the intention that counts (Ibid.). Short prayers can, at times, accomplish more than prolonged prayers that last for hours. Therefore, the relatively short ne’ilah prayer, at the end of Yom Kippur, has always been my favorite.  
 
Five Prayer Principles Gleaned from the Five Words of Moshe’s Prayer
1. Moshe’s prayer for Miriam teaches us the importance of mentioning the name of the mother of the person, for which we pray. We learn this from the words רְפָא נָא/refa na – “heal now,” which has the exact same numerical value (332), as that of מִרְיָם/Miriam together with the name of her mother, יוֹכֶבֶד/Yocheved (Degel Machane Efraim, Parashat Beha’alotcha). Rebbe Nachman adds that sometimes when there are judgments on someone, mentioning the person’s name directly can arouse the accusing forces even more against that person. Therefore, Moshe only alluded to the names of his sister and her mother through the numerical value of his prayer (Likutei Mohoran Kama 174).
 
2. “Moshe cried out” teaches us that his prayer did not remain in his heart alone, but he articulated it out loud. This is in keeping with the Talmudic ruling learned from Chana, that ‘when one prays, s/he must move the lips and enunciate the words of prayer (Babylonian Talmud, Berachot 31a). Even in the silent prayer, we must move our lips. This use of voice, breath, and articulation is highly effective. It empowers us to propel our prayers from below towards the higher divine realms. It is through this type of prayer that Moshe ultimately connects with and implores Hashem to bring healing.
 
3. We need to connect our personal prayer with prayer for all of Israel. We learn this from the repetition of the word נָא/na – “please.” The first נָא/na was for the sake of all the sick people among the Israelites. The concluding נָא לָהּ/na la “please [heal] her” referred specifically to Miriam. The awareness of how we are all linked together and held responsible for one another must always pierce through the expressions of our prayer.
 
4. There are two ways we can bring down abundance from Above: 1. Through rectified actions. 2. Through sincere prayers. One of Hashem’s names most often addressed in prayer is אַדְנִ"י/Adoni. It has a numerical value of 65. This gematria can be divided into י"ד/yad )14) and נָ"א/na (51). The latter refers to the aspect of the Israelites, whose power is through our mouth (Midrash Bamidbar Rabbah 20:4). “There is no נָא/na except petition” (Babylonian Talmud, Berachot 9). יָד/yad – ‘hand’ refers to the aspect of rectified action as in “Hashem’s “great hand” (Shemot 14:31). Moshe prayed that Miriam’s healing take place through the power of נָא/na – “prayer,” rather than through the power of action, as prayer can do greater wonders than actions (Sefer Machase Avraham, Parashat Beha’alotcha).
 
5. According to Rebbe Nachman, the repetition of the word נָא/na indicates that Moshe requested that Hashem Himself pray, as it were, for Miriam’s healing. The phraseאֵל נָא /El na can mean “G-d pray!” Tiferet Shlomo adds that the word לֵאמֹר/le’emor – “saying” is extra. Thus, Moshe prayed to Hashem saying, “Hashem please pray with me to heal her” (Tiferet Shlomo, Parashat Va’etchanan). Whenever we pray, we too can ask Hashem to pray together with us.
 
Praying on Behalf of the Shechina
A well-known principle in chassidut and kabbalah is the importance of praying for the Shechina (Divine Feminine Indwelling Presence). Whenever we experience a lack in our lives, it is a reflection of a deeper lack in the revelation of the Shechina. When we pray for the lack of the Shechina, we pray for the root of all pain, including our own personal pain. By repairing the root Above, the problems below will also be affected (Yismach Moshe, Parashat Beha’alotcha 54a).
Moshe’s prayer was the prayer for the Shechina – to rectify Hashem’s honor. “Please heal her” refers not only to Miriam but also to the Shechina. Like Moshe, we need to pray for the Shechina and not only for our own pain. When everything will be aligned above, then our pain will be healed as well. Every lack below has its root above, as it states, “know what is above you” (Avot 2:1). If you know “what is above,” you will know “you” – your true self (Tiferet Shlomo, Parashat Toldot).
 
Composing our Own Prayers
Rebbe Natan of Breslev was the first person who composed and published his own prayers after the men of the great assembly had established the formal prayers in the siddur. For this initiative, he met with great opposition from all sides. If you do not have ruach hakodesh (the lowest level of prophecy), who are you to make up your own prayers? Today, it has become very common to address Hashem in our own way, employing words that emanate from our heart.
In my emunahealing circles, it has come up that women, especially, struggle with the formal prayers in the siddur, which at times seems to be dry and lifeless for some of us. Yet, we get aroused, when we express ourselves from our heart in various poetic ways. With his prayer for Miriam, Moshe, our teacher, showed us a model of spontaneous prayer from the heart. Chana, the mother of our prayer, likewise flung her own words at Hashem from the depths of her pain. Like Chana, when we go through hardships, and feel powerless, our primal call towards G-d becomes a beacon of hope and faith. My husband and I recite one tehillim a day, together, for our children (Yes just one, short is good!). We complete this ritual with a spontaneous prayer from our heart for their success. Even if we are neither a Moshe nor a Chana, when we keep calling upon Hashem to repair the darkness above by healing and strengthening our loved ones, He certainly will answer our heartfelt plea!

Is it Possible to Overcome Addictions?

Parashat Naso

Is it True that We are Powerless over our Addictions?

I’ve always been a bit compulsive – not unmanageably compulsive – Baruch Hashem, just a tad too addictive when it comes to food, books, emails, etc. I used to call myself ‘a compulsive over reader’ because up until about 10 years ago or so when I was in the middle of a good novel and especially when I was at its end, I absolutely couldn’t put it down. I would sometimes read until 2 o’clock am, waking up groggy for the next day’s responsibilities and chores. Then I decided, that’s it! I won’t allow myself to read any novels, not even the most inspiring Torah novels. In bed, I would read Torah commentaries, biographies, or boring short stories, which were easy to put down. This went on for many years. I would read novels only during vacations, about two-three novels a year. I don’t recall, exactly how it all changed, but after this extended period of abstinence, I felt the lack of not fulfilling my passion for reading, so I began to read novels again. I’m so happy to be able to once again enjoy well-written books and historical novels without overindulging. I’ve enjoyed so many special books such as Momma and the Meaning of Life and other books by Dr. Irvin Yalom, They Called Her Rebbe the Maiden of Ludmir by Gershon Winkler, The Chosen by Shlomo Kalo, Molokai by Alan-Brennert and lately, even the very heavy but fascinating book, Through Fire and Water: The Life of Reb Noson of Breslov. This time around, I was successful in curbing my bookworm passion to 10-30 min before sleeping, lights out at 11!

I also have a penchant for good, wholesome food, which can become obsessive at times. I won’t say I’m free of emotional eating, but I’ve gotten so much better than when I went to a Jewish Overeaters Anonymous here in Gush Etzion, about twenty-five years ago. Since Rabbi Avraham Twersky z”l endorses 12-Step programs, I successfully worked on some of the steps. Although I recommend 12-Step programs, there is one thing that bothered me then and that still bothers me about it, and that is Step 1: “We admit that we are powerless over our addiction, that our lives have become unmanageable.” This concept always rubbed me the wrong way and sounded quite Christian to me. It reminded me of the belief in a ‘savior’ intermediary, that they think they need, because they believe they have no power to be saved without him. Although, it is true that all power is in Hashem’s hand, and without help from Heaven, we are utterly powerless, Hashem empowers us to take charge of our lives and choose to live balanced lives. In OA, they taught me that I could never overcome my addiction but would have to practice abstinence – measuring and weighing food – for the rest of my life. This goes together with “being powerless.” Parashat Naso offers us guidelines for overcoming addictions and teaches us that it is possible for an alcoholic to be able to once again drink wine in a measured way. 

What is the Nazir’s Sin?
Chapter 6 of the Book Bamidbar opens with the laws of the Nazarite, which refers to a man or a woman who takes a vow to abstain from partaking in anything of the grapevine, including drinking wine and living an otherwise ascetic lifestyle, for a minimum of 30 days. Since the נָזִיר/Nazir – Nazarite takes active action to curb his unbalanced passions, he or she is called “holy to Hashem” (Bamidbar 6:8). Parashat Naso continues to give a detailed description of the ritual the Nazir must go through, in order to complete his vow and finish the period of abstinence, to once again be permitted to enjoy the things from which he abstained as a Nazir. Central to this ritual, the Nazir must offer a sin-offering:

ספר סמדבר פרק ו פסוק יא וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ וְקִדַּשׁ אֶת רֹאשׁוֹ בַּיּוֹם הַהוּא: 

“The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning against his nefesh, and he shall sanctify his head on that day” (Bamidbar 6:11).

What exactly is the Nazir’s sin for which he needs to expiate by bringing a sin offering? One of Rashi’s explanations is that the Nazir sinned against his own body, when he afflicted himself by abstaining from wine (Rashi, Bamidbar 6:11, based on Talmud Nazir 19a, B.K. 91b, Ta’anit 11a and other places). The sacrifice atones for the sin of abstaining from enjoying permitted pleasures. It is not good to be “too much of a tzaddik” (Kohelet 7:16), and take upon oneself stringencies that the Torah permitted. If G‑d considered wine safe and permissible, it seems that the Nazir is trying to become more religious than Hashem, implying that wine is harmful and G‑d was wrong to permit it. In the afterlife, every person will be held accountable for any permitted pleasure he did not enjoy. This explains why the Nazir needs to get atonement through his sin offering. Yet, the reason for the Nazir’s abstinence was that he wasn’t able to set proper boundaries for his indulgence. Rambam teaches us, that if a person is too extreme in a certain aspect, he must turn to the opposite extreme, in order to detoxify and ultimately regain the perfect balance and reach the middle path (Mishneh Torah, Hilchot De’ot 2:2). 

The Purpose of Being a Nazir is to be Able to Drink Wine in Moderation
Wine is a metaphor for all worldly pleasures. If someone is addicted to a particular indulgence, he must wean himself from the addiction by abstaining completely, until he has recovered. This explains why the Torah endorses the Nazir and calls him holy. By taking adequate action and allowing enough time to heal, the recovering addict is elevating himself. Yet, it is not healthy to retain a victim mentality and feel perpetually powerless. This sets a person up for continued failure. At some point, we must all take ownership of our problems. We are not supposed to remain a Nazir and live an ascetic life of abstinence forever. At the end of the ‘Releasing Nazir-hood Ritual,’ the Nazir is once again permitted to drink wine as it states: 

ספר סמדבר פרק ו פסוק יא וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ וְקִדַּשׁ אֶת רֹאשׁוֹ בַּיּוֹם הַהוּא:

“The kohen shall wave them as a waving before Hashem; it is consecrated to the kohen, along with the

breast of the waving and the thigh of the uplifting. After this, the Nazir may drink wine” (Ibid. verse 20).

The commentators are puzzled by why the person who finished being a Nazir and returns to drinking wine, is nevertheless still called a Nazir. The term נָּזִיר/nazir is etymologically linked to the word נֵזֶר/nezer which means ‘crown’ as in, “You shall place the turban upon his head and place the נֵזֶר הַקֹּדֶשׁ/nezer hakodesh – “holy crown” upon the turban” (Shemot 29:6). Thus, a nazir is a title of distinction. Only after the Nazir completes the recovery from his addiction by being able to drink wine in a measured way, does he truly personify this title.

What is the Difference between Human and Heavenly Counting?

 Unity Engenders Healing on All Levels

Why is it so difficult for us to be united? Many families have split apart over trivialities. Children refuse to speak with their parents, siblings are fighting over inheritance, and more. Different factions of our people are vehemently opposed. The parties of our Knesset have not succeeded to form a government for years. Hashem brought us Corona to help unify us. He sent us vaccines to help save our lives. Yet, instead of coming together as one unified people, praising Hashem together, we have allowed corona, masks, the ministry of health’s regulations, and vaccines to tear us apart. I’m not saying that we all need to agree on these matters. I respect my sisters, who have a different opinion than I do. A respectful discussion and exchange of ideas is fine. Yet, the anger, the hatred, and the closedmindedness have gone overboard. Nowadays, everything seems to be controversial. You never know which conversation you can have with who and which of your friends may blow up, if you voice your opinion. Everything is taboo. Yet, our relationships can and must be deeper than our opinions. Mashiach is really close, but for us to allow him to be revealed we MUST be united. When we came to the Wilderness of Sinai, we were united. We learn this from the word וַיִּֽחַן/vayichan – “and they camped” (Shemot 19:2). Rashi explains, “[the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife.” Strife and contentions close the energy fields and cause spiritual, emotional, and physical blockage. There is no greater healing for each of us and all of us than unity. Just as we were united to receive Torah then, so do we need to be united now, to re-receive the Torah in a way that allows all of its light to enter and penetrate all of us, both individually and globally.
 

משנה מסכת עקצים פרק ג  משנה יב אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם, שֶׁנֶּאֱמַר (תהלים כט), יְיָ עֹז לְעַמּוֹ יִתֵּן יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם

Hashem did not find any better vessel to hold the blessing for Israel than peace, as it states, “Hashem shall grant strength to His people; Hashem shall bless His people with peace” (Tehillim 29:11; Mishna Uktzin 3:12).

 
Let’s decide to see past the differing opinions of our close ones and those around us, and work on truly respecting them for who they are. Through our efforts to bring shalom, may we be showered with blessings in abundance! Especially now, when we could all use them.
 
What is the difference between Counting done by Humans and by Heaven?
Parashat Bamidbar opens with a census of the Jewish people:
 

:ספר במדבר פרק א פסוק ב שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר לְגֻלְגְּלֹתָם

“Take the sum of all the congregation of the children of Israel, by families following their fathers’ houses; a headcount of every male according to the number of their names” (Bamidbar 1:2).

 
Usually, counting people causes calamity, as when King David counted his people (II Shemuel 24:1-3) and brought about a plague: “So Hashem sent a pestilence upon Israel from the morning until the appointed time, and there died of the people from Dan to Beersheva seventy thousand men” (II Shemuel 24:15). Counting is done by human beings usually emanates from pride and expresses an external show of strength – “look how many and mighty we are!” This is the reason a plague resulted from David’s counting. When people count and number a group of people, they can become subject to Ayin Hara (the evil eye) and disease may follow. Therefore, the Talmud lays down a clear prohibition against counting people: Rabbi Eleazar said: Whosoever counts Israel, transgresses a [biblical] prohibition, as it is said: “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured and numbered” [Hoshea 2:1]. Rabbi Nachman ben Yitzchak said: He would transgress two prohibitions, for it is written: “Which cannot be measured nor numbered” (Babylonian Talmud, Yoma 22b). If it is prohibited to count Jews, then why does Hashem command Moshe to count the children of Israel at the beginning of the Book of Bamidar? The continuation of the Talmud answers this question, by differentiating between counting done by humans and by Heaven. When we count people, each person is vulnerable to the grip of exterior forces, as he is being separated from the community by a number. However, Hashem is the great unifier. In His count resides the ties that bind and connect each individual with the community.
 
Joining the Right and Left Pillar of Israel to Unite and Uphold the World
The Zohar further expounds upon the unification that takes place through the heavenly counting of the Jewish people. When Hashem’s illumination is awakened, everything is in love, in perfection, and in peace. After Yisrael left the land of Egypt, we achieved both the Torah –
corresponding to Ze’er Anpin (the six middle sefirot and the male archetype), and the Tabernacle – corresponding to the Malchut (the last sefirah and the female archetype). We need both of these pillars: Torah learning and Tefilah (prayer) to uphold the world. Together these male and female aspects perfect and complete the world. In order to engender shalom and harmony in the world, the right pillar (Torah) and the left pillar (Tefilah) must be perfectly balanced. The counting of Israel was for the sake of balancing and unifying both of these aspects of Israel: the legions of Zeir Anpin and Malchut:

 

זוהר חלק ג דף קיז/א-ב כיון דאורייתא ומשכנא אתוקמו, בעא קודשא בריך הוא ילוי דאורייתא, כמה חיילין אינון דאורייתא, כמה חיילין אינון דמשכנא: תא חזי, כל מלה דבעי לאתיישבא בדוכתיה, לא מתיישבא עד דאדכר בפומא, ואתמני עלה: אוף הכא, בעא קודשא בריך הוא למפקד חיילין דאורייתא, וחיילין דמשכנא, וכלהו הוו כחד, ולא מתפרשי דא מן דא, כלא כגוונא דלעילא,  דהא אורייתא ומשכנא לא מתפרשי דא מן דא ואזלין כחדא

Since the Torah and the Tabernacle were erected, the Holy One, blessed be He, wanted to count the troops of the Torah. How many legions are there in the Torah? [ZEIR ANPIN] How many hosts are in the Tabernacle? [MALCHUT]. Come and behold: every item that needs to be settled in its place, [TO LINK PROPERLY THE BRANCH BELOW TO ITS ROOT ABOVE], does not settle until it is uttered by mouth and is counted. Here, also, the Holy One, blessed be He, wanted to count the soldiers of the Torah and the soldiers of the Tabernacle, [TO TIE YISRAEL TO THEIR ROOTS ABOVE – ZEIR ANPIN AND MALCHUT. And they are all united and are inseparable from each other. Everything is in a likeness of above, since [THEIR ROOTS], the Torah and Tabernacle, are inseparable from each other, and are in unison (Zohar 3:117).

 
Everyone of Us Counts
The Zohar further asks about the redundancy of the first verse of the Book of Bamidbar:
“Hashem spoke to Moses in the Sinai Desert, in the Tent of Meeting…” Why does it mention both the “Tent of Meeting” and the “wilderness of Sinai,” since it is known that the tent of meeting was in the wilderness of Sinai? It explains that one is for the Zeir Anpin and one is for Malchut – the women, who were not counted in the census. The spiritual counting of both of these aspects included also those who weren’t physically counted, namely the women, the Levites and those younger than twenty years. For Hashem, we all count! None of us are left behind. Even those of us who are not mentioned – those who are less outspoken, and more in the background, each one of us is a shining star. When we practice looking at each other with this Divine perspective, we can learn to respect everyone – even people who are physically, emotionally, and spiritually furthest away from ourselves. We can even respect those who are diametrically opposed to our values. “As in water, the face reflects a face, so, too, the heart of man to man” (Mishlei 27:19). When we look with loving eyes at even those who are opposed to us, it will cause a ripple effect and bring about mutual respect. This way, we reverse the archetypal blaming carried down from Adam’s eating from the tree. Instead of critical reproach, we must forgive and approach others with love, which brings about conflict solving and peace.
 

Walking in the Path of Unity and Peace

זוהר חלק ג דף קיח/א וכד האי נהירו אתער, כלא הוא בחברותא, כלא הוא ברחימותא, כלא הוא בשלימו, כדין הוא שלמא דכלא, שלמא דעילא ותתא, הדא הוא דכתיב (תהלים קכב ז) יהי שלום בחילך שלוה בארמנותיך

And when this light, [and blessing], awakens, all are joined. Everything is with love, all is with perfection, and then it is all peaceful – peace above and peace below. That is the meaning of, “Peace be within your walls, and prosperity within your palaces” (Tehillim 122:7); (Zohar 3:118a). Because human eyes can be cruel and discriminative, we are accustomed to only count people with loving eyes emanating blessings to each other. To this day, it is the custom not to count people in a regular fashion. Rather, when it is necessary to count a group of men, to know, for example, whether there is a minyan or not, the custom is to use the following Torah verse which consists of ten words of blessing:

 

:ספר תהילים פרק כח פסוק ט הוֹשִׁיעָה אֶת עַמֶּךָ וּבָרֵךְ אֶת נַחֲלָתֶךָ וּרְעֵם וְנַשְֹּאֵם עַד הָעוֹלָם

 “Save Your people, and bless Your inheritance; and tend them, and carry them forever” (Tehillim 28:9).

 
May we walk in the path of unity, and in this merit, may Hashem protect His people and remove the plague from among us, so that all the sick become healed, like at the Giving of the Torah!

How do the Laws of the Sabbatical Year Heal the Land of our Soul?

Parashat BeHar/BeChukotai

All Reality Calls Out, “Give Me a Break!”

Sometimes I feel I really need to get away – just get far away from everything that wears me down. Life often gets so intense, not just with responsibilities and chores, but also with emotional stress. After a period of hard work, pressure, and intense emotion, many of us often feel the need for a break. Therefore, ‘The Knower of All’ incorporated within the entire reality periodic breaks. Waking up after a good night’s sleep recharges mind, body, and spirit. The winter season is like the break of a sleepy night. I’m always amazed every Spring, experiencing how nature comes to life after the winter break. The animals return from their hibernation and the birds from their migration. The roses lift up their proud heads towards the welcoming sun as if saying, “Here we come again, hope you have missed us!” Then they caress us with their exquisite, delicate scent. The pleasurable and peaceful Shabbat repose does wonders for the stressed-out soul. Most major religions call for a day of rest and science agrees. Yet, if you are not a deeply committed Torah observant Jew, it is getting harder and harder to take that day off fully, without being chained to devices, constantly online. If not for the holy Shabbat, how would we ever get a break from electronics? Before computers and smartphones, who would have ever imagined the extent of the healing wisdom of the laws of Shabbat in the Torah. Now, science supports the power of a day of complete rest – including the rest from all devices. Electromagnetic radiation may increase various stress hormones. Relationships, too, need a breather, as separation “…makes the heart grow fonder.” The past year, not of our own choosing, we received much-needed time-out to contemplate our lives in quarantined solitude.  We then re-entered society with a fresh outlook on our lives and relationships. 

Married to the Land
The much-needed space applies to intimate relationships as well. Thus, a Jewish woman separates monthly from her husband, counting seven days after the end of her period, before returning to his embrace. Our relationship with the holy land of Israel is compared to the relationship between a husband and wife. Just as she separates by counting seven, we give the land a break every seventh year. There are three main components of marriage: 1. Intimate relations 2. Monetary obligation, 3. Eternal bond. These three components apply equally to our relationship with the Land of Israel. As Rabbi Shlomo Riskin so eloquently expresses it, “The Torah parchment unfurled in Behar seems to weave a mystical marital canopy uniting the people of Israel with the Land of Israel.” 

1. The root of the Hebrew word referring to intimate relations is ב-א-ה/beit-alef-heh translated as ‘come.’ This same root is used in Parashat Behar, when introducing the mitzvah of Shemitah:

ספר ויקרא פרק כה פסוק ב

:דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַהָשֵׁם

“Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Shabbat to Hashem” (Vayikra 25:2).
 
Just as intimate relations are the glue of marriage, so does sowing seeds in the land express our most vital intimate relationship with the land. Just as we need to feel safe and have mutual trust in intimate relationships, so do we need emunah and trust to believe that our tiny seed will sprout and grow into a verdant plant.

 
For G-d’s Sake Give the Land a Break!
2. During the six years of working the land, there is a mutual monetary commitment. The landowner invests in materials, soil, seeds, plants, tools, and workers. In return, the land gives out its valuable yield. Yet, in the Shabbatical year, we take a break from our financial investment and ownership of the land.  We cease from working the soil and rescind ownership to the fruits of the land. planted before Shemitah. The produce then belongs equally to everyone – rich and poor as it states,

:ספר ויקרא פרק כה פסו ו וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ

“[The produce of] the Shabbat of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you” (Vayikra 25:6).

 
3. Although divorce is permitted in the Torah, the ultimate ideal marriage is eternal. The bond between husband and wife is further eternalized through their surviving children, who activate their parents’ latent potential. Likewise, the bond between the Children of Israel and their land is eternal. Hashem repeatedly promised our forefathers, starting with Avraham, “I will give you and your seed after you the land of your sojourning’s, the entire land of Canaan for an everlasting possession, and I will be to them for a G-d” (Bereishit 17:8). Specifically, by keeping the laws of the land and giving the land a break during Shemitah year, we earn its eternal love and commitment. This is like a husband, who takes his hardworking wife out to a hotel, where she can relax without having to cook, serve & clean. In this setting, their loving bond has an opportunity to become anchored and renewed. Like a wife, the land needs a break from the hard work of producing succulent cucumbers, watermelons, and tomatoes.
 
Healing our Lives by Letting a Piece of our ‘Life-scape’ Lie Fallow
Just as we stop working on Shabbat, in order to integrate that Hashem is the Creator and Master of the Universe, so does the year-long break of Shemitah ingrain this lesson even deeper. Rather than taking control and exert mastery, we are born to serve Hashem. This lesson can be challenging for those of us who are used to being in charge. In our western, high-powered, technological domain, control issues, obsessive compulsion, and addictions run rampant. Although, it is not clear whether the obligation of the laws of Shemitah (the sabbatical year) applies today from the Torah or from the Rabbis, every seventh year, we definitely practice abstinence in our relationship with the Land of Israel. When we must observe the weeds taking over, and our orderly garden turning into a wilderness, with our hands tied from hoeing and uprooting weeds, or mowing the tall grasses in a regular way, we learn to let go and let G-d. Even for those who don’t yet live in Israel or don’t have a garden, the upcoming Shemitah year can help all of us contemplate about the ways we can safely and fruitfully let some part of our ‘life-scape’ lie fallow for a while. How can we, and our loved ones, support and honor periods of retreat and rest that are, in the long run, so essential for replenishment, growth, and healing?