Parasha Prayers - Prayer for a New Beginning

 Parashat Bereishit

Prayer for a New Beginning 

of Reuniting with the Harmonious Symphony of Creation

“Bereishit” – Hashem please grant me a new, fresh beginning!

I yearn for Your bright light to guide us so we can stop sinning.  

Let the light penetrate the painful darkness of my void and desolation.

“Let there be light” to turn throbbing sorrow into cheerful celebration. 

Grant me the light that is so good! And let me know that it is good! 

To illuminate the good points in my life the way only Your light could!

With the water dividing expanse, teach me to separate, what no longer serves me. 

Wash away all the smuts of judgment, negativity, and anxious worry, to set me free!

Let my heart sprout forth abundant lush, green, plant life, bearing loving fruit

May I overcome my need to be nurtured, by giving to others in nurturing pursuit!

I’d love to be a fruitful tree in whose shade you can sit.

We can share our blessings and keep each other uplit.

Like the soft glow of the moon, reflecting the light of the sun,

may I reflect Your light in all the actions I do, even on the run.   

I yearn to unwind in my hammock while listening to the birds sing. 

Their voice of prophecy rings, while in the tree branches they swing.

Oh, Hashem how I yearn to know that You grant our wish. 

Please protect us from any harm, like You protect the fish!

The horse across the street neighs, and the neighbor’s goats bleat.

Our kitty cat stretches its paws, meowing for its afternoon treat. 

Thank you, Hashem for not creating me a donkey or any other beast. 

Help me actualize the image of G-d, in which I’m created and released! 

Allow me to overcome pettiness and unite with my other half-day by day.

Only together can we become the complete image in the very highest way.

Let the meditative, peaceful Shabbat envelop us with streams of love, 

in the restful space of just being and giving praise to the One Above. 

May we become one, reuniting with the harmonious symphony of the entire creation.

Letting the Divine Indwelling Presence manifest through us is the truest liberation!

Based On Bereishit (Genesis) Chapter one: 

Verse 1: In the beginning of G-d’s creation of the heavens and the earth.

Verse 2: Now the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of G-d was hovering over the face of the water.

Verse 3: And G-d said, “Let there be light,” and there was light.

Verse 4: And G-d saw the light that it was good, and G-d separated between the light and between the darkness.

Verse 6: “Let there be an expanse in the midst of the water, and let it be a separation between water and water.” 

Verse 11: And G-d said, “Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth,” and it was so.

Verse 14: And G-d made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars.

Verse 17: And G-d placed them in the expanse of the heavens to shed light upon the earth.

Verse 20: And G-d said, “Let the waters swarm a swarming of living creatures, and let birds fly over the earth, across the expanse of the heavens.”

Verse 24: And G-d said, “Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind”… 

Verse 27: And G-d created man in His image; in the image of G-d He created him; male and female He created them.

Verse Chapter 2, Verse 3: And G-d blessed the seventh day and He hallowed it, for thereon He abstained from all His work that G-d created to do.

Does the Torah have Guidelines for Overcoming Worry?

Parashat Ve’zot Haberacha

We are What We Think 

Worry, worry, worry… is this a Jewish mother’s lot in life? We have already learned how fear and worry affect our health negatively. So, why can’t we stop worrying? Worry about something that may never even happen is allowing ourselves to suffer unnecessarily. Isn’t the suffering we already endure enough, that we must add additional, imaginative griefs? According to the law of attraction, fear and worry often become self-fulfilling prophecies. Our expectations about another person or entity, eventually result in the other person or entity acting in ways that confirm the expectations. This concept can also be explained i in relation toquantum physics, which has proven the connection between human consciousness and reality. All reality is made up of microscopic electrons and subatomic particles, and it is now scientifically proven that the human observer influences and determines the outcome of these particles by forcing the electron to assume a defined position. This discovery concurs with the Torah, as the wisest of all men said: “As he thinks in his heart, so is he” (Mishlei 23:7). In other words, “we are what we think.” Our thoughts are not just mere words, but they reflect feelings in our heart. When we think positive thoughts, while projecting positive vibes, people and things will respond in kind. The Talmud teaches us about Nachum Ish Gam Zu, who would continuously express his belief, that everything that happens is for the good (Ta’anit 21a). With this outlook, he was able to turn seemingly threatening situations into great victories and success on all levels. Likewise, the Ba’al Shem tov said: “Think good and it will be good.” Yet, even with this awareness, it’s so hard to keep the fears and worries at bay. In the last portion of the Torah – Parashat Ve’zot Haberacha, Moshe blesses all the tribes including the tribe of Binyamin – the youngest of Ya’acov’s sons. Moshe’s blessing praises Binyamin for dwelling securely with Hashem, beyond fears and worries. What can we learn from Binyamin about overcoming our own fears, worries, and anxieties? 

What Enabled Binayamin to live in Security beyond Fears?

ספר דברים פרק לג פסוק יב לְבִנְיָמִן אָמַר יְדִיד הָשֵׁם יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל הַיּוֹם וּבֵין כְּתֵפָיו שָׁכֵן:

“Of Binyamin, he said, ‘Hashem’s beloved one shall dwell securely beside Him; He protects him all day long, and He dwells between his shoulders.' ” (Devarim 33:12). 

Binyamin had good reasons to feel secure, since the Shechina was with him, as the Temple was built in his portion. Ohr Hachayim explains, “may he dwell safely alongside Him.” Seeing that the Temple was in the territory of Binyamin, it is natural that that tribe should enjoy the greatest feeling of security. After all, who would dare attack the King, [Hashem who dwells in the Sanctuary]? Ba’al HaTurim adds that the phraseוּבֵין כְּתֵפָיו /uvein keteifav – “between his shoulders” (584) – is numerically equivalent to וּבִירוּשָׁלִַם/u’bi’Yerushalaim – ‘and in Jerusalem’ (584) – the place where Hashem’s shechina is revealed more than any other place in the world. Ramban shows us how each of the three parts of Binyamin’s blessing refers to one of the Temples: “…dwell securely beside Him…”  refers to the First Temple, as it says “…and the glory of Hashem filled the House” (Divre HaYamim II 7:1). “…He protects him all day long…” refers to the Second Temple because the Presence of G-d did not rest there, but rather only covered and shielded that place. “…and He dwells between his shoulders” refers to the days of the Mashiach, as it states, “At that time, they will call Jerusalem the Throne of Hashem…” (Yirmiyahu 3:17). Since the Holy Temple is dearer [to G-d] than [the Mishkan of] Shiloh [in Yosef’s portion], this explains why Binyamin’s blessing precedes that of his older brother, Yosef. We learn from all this that Binyamin’s trust in Hashem was interdependent with Hashem’s Shechina dwelling upon him. This gives us a clue as to how to develop bitachon (trust), which in return will help us overcome fear and worry.

What is Bitachon?

Bitachon, or trust and reliance on G-d, is feeling secure due to the knowledge of His control. 

“Fortunate is the man who places his full trust in Hashem…” (Tehillim 40:5). Does bitachon? require that we refrain from hishdatlut (exertions of effort on our own behalf), thus showing that we have complete trust that G-d will meet our needs?  We cannot rely on miracles, so we may not rely on Hashem to deliver food miraculously and directly into our hands. Bitachon also doesn’t mean that a person relies on Hashem’s salvation, without seeking healing. It’s a mitzvah to see a doctor (Baba Kama 85b). Having bitachon implies the belief that every penny we earn, every cure we receive, and every success we enjoy or failure we endure comes directly from Hashem.  Even when it comes about through an earthly agent, like a doctor, its source is only Hashem. Although King David invested his full effort in fighting his wars, he still realized that the triumph was ultimately not his doing but Hashem’s. The more it seems as if it was human effort that afforded us certain accomplishments, the greater the challenge to see how, Hashem is in charge of everything. I used to think that bitachon entails the firm belief that G-d will eventually turn everything around, to bring about the positive outcome for which we hope and pray. This implies believing that since everything is within the power of Heaven, divine intervention will transform a situation which may appear hopeless, as it states, “Even if a sword rests on a person’s neck, he must never give up the hope of salvation… (Rabbeinu Bachya ben Asher in Kad Ha-kemach). Yet, the Chazon Ish, holds that this is a childish outlook on bitachon: “Bitachon… has come to mean that a person is obligated to believe that whenever he is presented with two possible outcomes, one good and one not, then certainly it will turn out for the good. And if he has doubts and fears the worst, this constitutes a lack of trust. (Emuna U-vitachon, beginning of chapter 2). Thus, according to Chazon Ish, bitachon is to trust and accept that whatever the outcome – even if the least desired – G-d forbid, everything is according to G-d’s decree, which we may only understand in the future to come. I have now learned that although we are 100% in charge of our actions and 0% in charge of the outcome, which may or may not turn out according to our desires, it is preferable to choose Rabbeinu Bachya’s perspective since our belief in the positive outcome will help bring it about as we have explained. 

Between Emunah and Bitachon
Emunah and bitachon are similar; however, emunah is the general belief in Hashem and the truth of the Torah, whereas bitachon is our personal practical belief, and trust in Hashem, who supervises every detail of my life. Thus, emunah is ‘theory,’ while bitachon is ‘practice.’ It is easy to speak of trust when it is just in theory and not in practice. There is no bitachon without emunah. Yet, it is possible for a person to have emunah without bitachon. For example, if a person must make a long trip through dangerous territory, he may have emunah that Hashem will help him, and that all will work out well in the end. Still, he could be experiencing a tingling nervousness and fear, which is a natural reaction to an unknown, frightening situation. This does not detract from his emunah, yet it does imply that he still hasn’t attained full bitachon. When we have complete bitachon, we do not know fear, as it says, “Behold G-d is my salvation; I trust and will not fear” (Yesha’yahu 12:2). When Ya’acov became afraid, he prayed to Hashem to strengthen his bitachon. After his tefilah (prayer), Hashem granted his request, and he was no longer afraid. This demonstrates the tremendous power of tefilah. Whenever we are overcome with fear, let us pray that Hashem strengthen our bitachon (based on Rav Shimon Schwab, Lecture to Yarche Kalla, Washington Hts. January 1987 (Teves 5747). b.stevens.edu/golem/llevine/rsrh/bitachon.pdf) 

Guidelines for Overcoming Worry by Strengthening Bitachon

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, in his Igros Hakodesh, gives helpful guidelines for overcoming worry. The best way to counter worry is by boosting our bitachon. We must cultivate the belief that Hashem, who is the Essence of Goodness, supervises each of us with individual Divine providence and that “All that G‑d does, He does for the good” (Berachot 60b). However, since “Everything is in the hands of Heaven, except for the fear of Heaven” (Berachot 33b), it follows that we must be concerned about improving our behavior, to reflect “I was created to serve my Master….” (Kiddushin 82a). Inculcating that everything else is in G‑d’s benevolent hands, leaves no room for worry. To this end, the Rebbe recommends careful study of the topic bitachon in our sacred writings, especially Sha’ar HaBitachon in Sefer Chovot HaLevavot. In addition, he recommends learning Tehillim 23 – (the chapter that begins: “Hashem is my shepherd, I shall lack nothing,”) with many of the commentaries, and reviewing it from time to time (Igros Kodesh, Vol. XVII, p. 100). This Tehillim also includes, “Even when I walk in the valley of darkness, I will fear no evil for You are with me…” (verse 4). When I am faced with fears, I often chant this verse over and over to calm my nerves and those of my emunahealing clients. Learning about bitachon, will help us recognize the harm of negative thoughts and worry, to totally eradicate them. Surprisingly, the Rebbe, rather than advising us to negate harmful thoughts through internal debate and proofs, instructs us to work on completely ignoring them. “Should you find it difficult to free yourself of these thoughts, one bit of sound advice is to alter your thoughts, occupying your mind with matters that have absolutely nothing at all to do with your previous [injurious] thoughts… just think about something completely different…” (Igros Kodesh, Vol. V, p. 242). Reciting the bedtime Keriat Shema is helpful to ward off anxious thoughts, and so is reciting tehillim in general. If a person is repeatedly worried, the Rebbe advises checking the mezuzos, to assure that they are all kosher (Igros Kodesh, Vol. VI, p. 94). 

Experiencing Hashem’s Closeness Will Wipe Away Fear and Worry

In conclusion, the level of our bitachon – with its power to overcome fear and worry – depends on how much we have inculcated Hashem’s presence in our lives. One thing is to have emunah that Hashem is running the show.  Another thing is to develop bitachon by bringing this emunah into our guts and even our reflexes. This is a lifelong work. “It is not your duty to complete the work, but neither are you free to desist from it. May the Holy Temple be rebuilt speedily in our days!”  (Pirkei Avot 2:16). Then experiencing Hashem’s closeness will wipe away every fear and worry. May it be soon! 

What is the Torah’s Secrets for Longevity?

Parashat Ha’azinu

Does the Torah give a Recipe for Longevity?

On my recent birthday, I got many wishes, such as, “May you live until 120 years!” I, of course, enthusiastically answered “Amen!” There are so many things I’d like to do in this world: many books to write, classes to teach, and much to accomplish. Therefore, I hope and pray for many healthy years in this world. But what is the origin of this blessing? Is it a realistic goal? And does the Torah give a recipe for longevity? The Torah is called a Tree of Life, so it would make sense that living according to the directives of the Torah grants a good and long life. Yet, we do see that not all the great, righteous, G-d fearing people merit longevity. This doesn’t necessarily imply that the Torah lifestyle doesn’t enhance and lengthen our days. G-d’s way of running the world is not simplistic. There are too many factors that determine a person’s quality and quantity of life, for us to fathom its intricacies. We are in the world to accomplish a tikkun – the mission for which we are sent here. When we have completed fulfilling our mission, we have no reason for remaining in this world. Tzaddikim (holy people) atone for their generation through their suffering and sometimes even through their death, so we can’t really even try to make any calculations. Before the flood, people used to live several hundred years. Then Hashem decreed to diminish the human lifespan to 120, as it states, “Then Hashem said, ‘My Spirit shall not strive with man forever, since he is but flesh; nevertheless, his days shall be one hundred and twenty years”, (Bereishit 6:3). Vegetarians will resonate with Abarbanel’s commentary, who writes that before the Flood, when Adam and his descendants were not permitted to eat meat (Bereishit 1:29), people lived to an average of nine hundred years. After Noach emerged from the Ark, and meat became permitted to humanity (Ibid. 9:3), life expectancy dropped drastically (Abarbanel, Mayenei HaYeshuah 5:3). One of the main reasons we bless people to live until 120 is that this is the lifespan that Moshe reached. Moreover, the Torah attests that even at the end of his life, Moshe’s energy and vitality did not diminish in the slightest. 

ספר דברים פרק לד פסוק ז וּמשֶׁה בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה:

“Moshe was one hundred and twenty years old when he died. His eye had not dimmed, nor had he lost his [natural] freshness” (Devarim 34:7). 

This explains why, today, we bless people that they are granted the same long, productive life as our great teacher Moshe. After the flood, the longest lifespan attainable in our world is that which Moshe achieved in both quantity and quality.

 

The Key to a Long and Healthy Life is Living in Emunah

Although we cannot attempt to understand the suffering and premature death of the righteous, the Torah still gives guidelines for how to live a holy, healthy, long life. Torah commentaries such as Rambam teach us directions for keeping ourselves healthy through lifestyle and diet. (See Hilchot Deot Chapter 4). According to all, Torah, medical, and alternative healing research, a wholesome diet is important for health and longevity, as is good sleeping patterns. In addition, I believe that living with emunah and remaining calm and unstressed is the key to living a long and healthy life. It is easy to observe that calm people generally look and feel younger and healthier, even when reaching an advanced age. “A tzaddik lives by his emunah (faith)” (Chabbakuk 2:4). This teaches us how being happy with our portion enhances life, as it states, “a tzaddik eats to satisfy his soul” (Mishlei 13:25). Having emunah and trusting that Hashem will grant us our needs, is the opposite of indulging in lusts. Being satisfied with our lot is a general characteristic that engenders every other good quality (The Vilna Gaon, Aderet Eliyahu, Chabbakuk 2:4). Living in emunah engenders longevity by enabling destressing and keeping calm. I don’t have to prove to you how stress is one of the main impediments to good health and longevity. Jeanne Louise Calment (1875 -1997) was a supercentenarian, with the longest human lifespan on record, living until age 122! Calment ascribed her longevity and health to a diet rich in olive oil (which she also rubbed onto her skin), as well as a diet of port wine, and 2.2 lb of chocolate every week. She also credited her calmness, saying, “That's why they call me Calment.”

 

Maintaining Emotional Tranquility Takes Precedence over All Health Treatments

In his book, the Regimen of Health, Rambam stresses the connection between mental and physical health, especially in relation to stress and anxiety. While the relationship between mind and body has only been acknowledged by the medical world in the last hundred years, Rambam was already aware of this connection in the 12^th century, making him a pioneer in psychosomatics. Here are a few short excerpts from the Regimen of Health which still apply today:

• If emotional stress is maintained for a long period, one will definitely become ill.
Constant anxiety damages the body.
• Emotional experiences produce distinct changes in the body… Emotions also have an effect on the circulation of the blood and the functioning of one’s organs…
• The physician should remove [from the patient] all emotional activities that lead to anxiety. This way the health of the patient is preserved. This principle takes precedence in the cure of any patient, especially if his illness is specific to this area, like depression…
• One must pay attention and constantly consider one’s emotional activities. Maintaining them in equilibrium, during health and illness, must take precedence over any other regimen.

The Torah is Our Life Through Which We May Lengthen Our Days

In Parashat Ha’azinu prior to his demise, Moshe imparts to his people the importance of keeping the Torah: 

ספר דברים פרק לב פסוק מו וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: (מז) כִּי לֹא דָבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ:

“He said to them, ‘Put in your hearts all of the words which I bear witness for you this day, so that you may command your children to observe to do all the words of this Torah. For it is not an empty thing for you, for it is your life; and through this thing, you will lengthen your days upon the land to which you are crossing over the Jordan, to possess it” (Devarim 32:46-47). 

Rashi explains, “For it is not an empty thing for you…” You do not labor over it in vain, for a great reward is contingent upon it, for “it is your life” [that is, the reward is life itself]. Ibn Ezra adds that “the Torah is our life” as it states, “Fear of Hashem will add days, but the years of the wicked will be shortened” (Mishlei 10:27). The nature/character of a person determines his lifespan. Our character, in turn, is determined by correct actions, which lengthens our life. Today, any kind of fear is not looked upon as a positive trait, rather the opposite. I have long thought about the deeper meaning of what it means to fear G-d, which is so important in the Torah. Attaining fear of G-d is the result of overcoming all other fears – to reach the level of fearing nothing but G-d. Thus, a person who truly fears G-d, remains calm through threats, pressures, and hardships. This explains why “fear of G-d will add days…”

 

Do not Delve into Past Grief nor of Future Worries

In his Regimen of Health, Rambam suggests how to maintain emotional health throughout life’s challenges: “The physician must not think that medical knowledge [alone] can set aside emotional instabilities. Psychology and ethical philosophy are necessary…  

Most thoughts that cause distress, sorrow, sadness, or grief, occur from one of two things:

1.   Either one thinks of the past about the loss of money or a beloved one,

2.   or one thinks of something that may occur in the future, such as a possible loss or injury that one fears might happen. Yet, it is known through rational observation that thinking about the past is of no benefit at all… Similarly, any anxiety that results from thoughts about what may happen in the future are pointless because every possible thing lies in the realm of possibility: maybe it will happen and maybe it will not. Let a person replace anxiety with hope [in G-d] and with this hope, it is possible that in fact the opposite of what one fears will actually happen, because both what one fears and its opposite are (equally) in the realm of possibility. 

In the Messianic future, G-d will restore Man’s longevity once again, as Yesha’yahu prophesies: 

ספר ישעיה פרק סה פסוק כב לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי:

“They shall not build, and another inhabit; they shall not plant, and another eat, for like the days of the tree are the days of My people, and My elect shall outlive their handiwork” (Yeshayahu 65:22). 

When we will have completed the rectification of eating from the Tree of Knowledge, then the life of humanity will be restored to the former calm days in Paradise, where we lived in serene tranquility. Then, there will be nothing to worry about. Our days will return to be like that of the tree – like the Tree of Life (Rashi). 

Do We Need to Fear that Hashem will Forsake Us?

Parashat Vayelech 

Why Give Up in the Face of Fear?
I’m a warrior and a survivor! That’s the title Facebook Nametests

gave me. Seems pretty suitable. I’ve survived a lot of battles and come out the stronger. One battle, I still haven’t won, is the battle against my inner fears and worries. In this pandemic period, where we are all stressed out, exhausted, and overwhelmed, worrying about anything beyond the basics of life is enough to tip anyone over the edge. Fear is an emotion that is triggered by a perceived threat. It is essential for keeping us safe and signals our bodies to respond to danger with a fight or flight response. However, often our fears go overboard. There is no point in fearing something that we have no power to change. Yet, fear is not a rational emotion. Fear is the main emotional block that prevents us from allowing Hashem’s light to dwell within us. Too much fear indicates that something is unbalanced in our lives. When we are out of balance, everything comes with fear and tension. We all have thousands of fears, especially at this time, when the covid virus has claimed thousands of lives in Israel alone. Rabbi Frand explains that there is a vast difference between healthy fear and hopelessness. One empowers and safeguards, while the other paralyzes. We must never give up in the face of fear. This is the essence of who we are as a people. We are named Jews after Yehuda, who stood up to the viceroy of Egypt in defense of his brother. He didn’t give up because he trusted that Hashem would never abandon him (Izhbitzer Rebbe). In Parashat Vayelech, Moshe encourages the Israelites, convincing them not to be afraid. Even after the 98 curses in Parashat Ki Tavo, “You are all still standing here today!” (Devarim 29:9) – i.e., you were able to withstand them. Despite all the warnings and the years of wandering in the desert, the holocaust, and all we have been through, we are still “here,” steadfastly “standing.” We are strong. We have what it takes to keep going without giving up. We have been through scores of challenges, which only made us stronger. The name Israel means “you have struggled with people and with G-d and you have prevailed” (Bereishit 32:29).
 
Negative Impact of Fear on Human Health
Fear can be a seriously unhealthy emotion. One of my emunahealing clients was obsessive in her fear about her daughter’s mental health, worrying about how her adult daughter wasn’t taking care of herself. Although it is natural for parents (especially mothers) to worry about their children, I explained to my client, that by being overly worried, she, too, was not taking care of herself. The problem with excessive fear is that it causes the release of hormones that slow or shut down functions not needed for survival (such as our digestive system). Fear increases the flow of hormones to the amygdala, which triggers the brain to perceive neutral events as negative and stores these perceptions in our memory. This causes the brain to short-circuit more rational processing paths. When people live in constant fear, they experience negative impacts in all areas of their lives and even become incapacitated. Fear weakens our immune system and can cause cardiovascular damage, gastrointestinal problems such as ulcers, irritable bowel syndrome, and decreased fertility. It can lead to accelerated aging and even premature death. Fear can impair the formation of long-term memories and cause damage to certain parts of the brain, such as the hippocampus. This can make it even more difficult to regulate fear and can leave a person anxious most of the time. To someone in chronic fear, the world looks scary, and their memories confirm that. Fear elicits intense emotions and impulsive reactions, which may leave us unable to act appropriately. Other consequences of long-term fear include fatigue and clinical depression. I have personally experienced how fear, worry and anxiety disturb peaceful sleep.
 
Elevating the Fallen Fears (יַרְאֶה נְפוּלָה/Yirah Nefulah)
Fear is a fallen יִרְאַת ה'/yirat Hashem – ‘awe of Hashem.’ When our fear of G-d is not perfect, it allows us to have all these other fears and worries. The Hebrew word for fear היִרְאַ/yirah is related to the word רְאִיָה/reiyah – ‘seeing.’ Fear derives from not seeing Hashem in all our realities. The highest kind of היִרְאַ/yirah is to clearly, perpetually visualize the King before us. Making Hashem the King over every part of ourselves will melt away our fears. Sometimes, when we are not on the high spiritual level that Hashem wants us to be, Hashem makes us fall to an even lower place, in order to help us become aware, that we need to raise ourselves up. From this lowest point – from the ground – we are compelled to get up completely – to reach a higher place than we were before the fall. When we are low, there may be a lot of denial. We must learn to face our fears., Then take the fear and return it to its root. When our fear of G-d becomes mixed with darkness, it becomes פַּחַד/pachad – a lower kind of fear. We need to elevate the fear from the darkness, and then it will become transformed back into light – into יִרְאַת ה'/yirat Hashem. We do this by turning to Hashem and strengthening our emunah. With true fear of G-d, a person would be more afraid of wrongdoing, which could cause a black spot on our eternity than of finding a black spot on the X-ray of the body, G-d forbid. We can use the lower kind of fear as a springboard towards the three stages of true fear of G-d, 1. fear of punishment, 2. fear of wrongdoing, 3. awe of Hashem’s greatness.

 
Unity is the Spiritual Remedy that Engenders Hashem’s Protection
When Moshe is on the verge of passing away, he strengthens the emunah of both his nearly orphaned people and their new leader Yeshoshua, so that they would be able to elevate fallen fears:

 

ספר דברים פרק לא פסוק ו

:חִזְקוּ וְאִמְצוּ אַל תִּירְאוּ וְאַל תַּעַרְצוּ מִפְּנֵיהֶם כִּי הָשֵׁם אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ

“Be strong and courageous! Do not fear or dread them, for Hashem, your G-d, He is the One Who walks with you. He will neither fail you nor forsake you” (Devarim 31:6).

 
We don’t say, “do not fear” except when fear exists. Even if we may have reason to be afraid, we can dissolve our fears by leaning on G-d. Moshe assures the Israelites that, no matter what, “G-d will always walk with you.” The notion that Hashem will neither be above or ahead, but besides His people, is very comforting. There is no greater closeness than to experience your beloved at your side – walking together, as one. This oneness is the result of our achdut (unity) with all of Israel. Our verse alludes to the importance of unity by beginning in the plural and ending in the singular. This teaches us that when we are united and considered as one person, the Shechina dwells upon us. Then, Hashem walks with us. Therefore, “Be not in fear or in dread of” anything, because unity is the spiritual remedy that engenders Hashem’s protection. It is also possible to explain the switch from plural to singular as indicating that in the merit of our communal prayer, on Rosh Hashana and Yom Kippur, Hashem will heed our individual prayers as well. For in addition to communal prayer, it is important to turn to Hashem as individuals at any given moment. Through the power of communal prayer, which includes a prayer that Hashem will also listen to our individual prayers, Hashem “will neither fail you nor forsake you” when you pray as an individual! (Chomat Anech, Devarim 31:6).

Everything Depends Only on Hashem’s Power Alone!
I was wondering why Moshe changed from “Hashem walks with you” to “Hashem walks before you” when addressing Yehoshua:
 

:ספר דברים פרק לא פסוק ח והָשֵׁם הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ לֹא תִירָא וְלֹא תֵחָת

“Hashem is the One Who walks before you; He will be with you; He will not let go of you, nor will 

G-d forsake you. Fear nothing, and do not be frightened” (Devarim 31:8).

 
Perhaps it is because Yehoshua had reached a level of strength and emunah whereby he was able to walk on his own, without having to lean on G-d out of fear. Therefore, Moshe reminded Yehoshua, that although he is becoming the leader of Israel, he must follow Hashem, Who walks before him. Ohr Hachayim notes, that not only does it state, “Hashem walks before you,” but Scripture adds “Hashem, He walks before you.” This teaches that Yehoshua shouldn’t think that he alone has the power to win wars etc. We need to imprint within every fiber of our being, that nothing depends on our power, but only on Hashem alone! Therefore, it states, “He walks…” He alone – without cooperation from any other power.
 
Believing that Hashem Will Never Forsake Us Leaves no Place for Fear
Rav Yosef Bechor Shor explains how Moshe assures Israel, saying, I [Moshe] will leave you, because I am a human being, and my days are limited, but Hashem will never fail nor forsake you, as long as you serve Him and cleave to Him. The eternal G-d, HE WILL NOT FORSAKE YOU – Even when you leave the mitzvot, and deserve punishment, He will never completely forsake you, G-d forbid! He will only distance Himself a little, to help you repent, before l returning to be close to you again (HaEmek Devar, Devarim 31:6). Therefore, “Fear nothing, and do not be frightened” at all, for Hashem will never forsake us neither in this world nor in the world-to-come! 

Why Does Torah Bring Healing to the World?

Parashat Nitzavim
 
Returning to My Spiritual Roots and my Inner Self

As a teenager, I was searching for meaning. I felt that the society in which I grew up, and its values were meaningless. As I entered seventh grade, I began to question all the values of the environment in which I had been raised. The Judaism, to which I had been exposed, seemed like an empty, hypocritical religion. People, who called themselves religious, would drive to the synagogue on Shabbat and park the car a few minutes walk away, to pretend they had walked the entire distance. Of course, no one believed they had actually walked the 25 kilometers from their green suburb to the synagogue located in the heart of Copenhagen. Only the elderly came to the synagogue to pray, while the vast majority came to socialize and to show off their newest outfit. I was searching for deeper values. Simultaneously, I was also searching for myself. I had no idea who I really was, or what my mission was, for which I was sent into the world. Moreover, I was ignorant of what it truly meant to be a Jew. I felt empty inside, and I was yearning for a truth that would fill this vacuum within me. Many of my friends had searched in the Far East, and I too was attracted to the mystic, meditative innerness of the Eastern traditions. Yet, something was missing. It just didn’t resonate right. Only in the holy land, did I find Hashem and my soul. At the Western Wall, I just stood mesmerized – in awe of the sense of sanctity that pervaded the place – without a word of prayer crystallizing on my lips. The intense light reflected by the ancient stones penetrated into the empty space in my very heart and soul. I enjoyed the feeling of being among Jews. Everyone around me seemed like family. In the Torah world, I learned a new perspective on freedom. Real freedom is being true to our inner selves. Here in the heart of the land of my soul, I was finally uncovering my spiritual roots. My first Shabbat overlooking the temple mount was life-changing. I was led to a room where two silver candlesticks awaited me. An older student taught me to say the blessing, and I lit the candles. As I gazed at the lights of the Shabbat candles, the world was transformed. The room was aglow with holiness and serenity as if we had entered a higher realm of existence. It struck me that here was the expanded consciousness, that I had been searching for all along. I had never expected to find it within my own tradition. Here, I was no longer a stranger exploring other people and places. I saw truth very clearly for the first time, and it was a truth to which I belonged. I would keep learning and exploring together with others like myself. I had finally come home (Exert from My Ba’al Teshuva Story, for a free full copy please email director@berotbatayin.org).

The Healing Process of Teshuva Unites Our Broken Heart with Divine Delight
Just as in my case, countless other Jews – of my generation and of those succeeding it – have embarked on the path of return to Judaism. Teshuva begins by seeking the truth, searching for who I am, and why I am here. There are many people on the road, seeking answers to their questions. Together with teshuva, many people search for natural healing alternatives. Both of these phenomena go hand-in-hand. The sages teach that there is a strong connection between teshuvah and healing:

תלמוד בבלי מסכת יומא דף פו/א

...אמר רבי חמא (בר) [ברבי] חנינא גדולה תשובה שמביאה רפאות לעולם שנאמר ארפא משובתם אהבם נדבה

Great is teshuva for it brings healing to the world, and an individual who repents is forgiven and the whole world is forgiven with him (Yoma 86a).
 
“G-d is the healer of all flesh Who connects our souls to our bodies. If we want to be healthy, we need to be in touch with Hashem, Who says, “I am Hashem, your Healer” (Shemot 15:26; Rav Yitzchak Ginsburg, Gal Einai). While trying to understand the deeper connection between teshuva and healing, the following words of Rav Kook resonate and reflect well my personal teshuva process: “Our soul climbs upward until we are freed from enslavement to the sin. We feel within ourselves the holy freedom, which is so pleasant to our weary soul. And we grow progressively healed…” (Rav Kook, Orot HaTeshuva 5). Before I came to Torah, I suffered from severe, painful, itching skin rashes, which fortunately were healed, as soon as I walked the Torah path. I can also relate to the continuation of Rav Kook’s poetic words describing the healing ensuring from repentance: “And the radiance of the light of the sun of loving-kindness, of supernal kindness, sends its rays to us. We grow increasingly joyous. We are increasingly filled with an inner delight and satiety…” (ibid.)  Those early teshuva years sure were happy times, as I soaked up the holiness of the Old City of Jerusalem, together with my like-minded community. I soon got married and had a baby, which only added to our joy, which spilled over and brought healing to myself and all of creation. Yet, to achieve true joyous teshuva-healing (related to wholeness), we must tune into the dichotomy that includes our brokenness: “[The delight of teshuva goes] together with a broken heart…which we feel within ourselves. For this feeling itself, imbues us with an added inner spiritual delight and true wholeness. We feel that we are coming closer to the Source of all life, to the G-d Who is Alive, from Whom, just a short time before, we were so far” (Rav Kook, ibid.).
 
Our Teshuva is Entwined with Hashem’s Return
Parashat Nitzavim – always read just prior to Rosh Hashana – includes a detailed description of the teshuva process, which is connected to redemption. Rather than ‘penitence’ or ‘repentance,’ a more accurate translation of the word ‘teshuva’ is ‘return.’ Teshuva is a threefold return from being disconnected from our souls, our G-d and our land. Complete teshuva is a true homecoming in both its inner and outer dimensions. The first step is returning to our land, as
Our parasha teaches:

ספר דברים פרק ל פסוק א וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ הָשֵׁם אֱלֹהֶיךָ שָׁמָּה: (ב) וְשַׁבְתָּ עַד הָשֵׁם אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ: (ג) וְשָׁב הָשֵׁם אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים אֲשֶׁר הֱפִיצְךָ הָשֵׁם אֱלֹהֶיךָ שָׁמָּה: (ד) אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ הָשֵׁם אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ: (ה) וֶהֱבִיאֲךָ הָשֵׁם אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ:

It will be when all these things come upon you the blessing and the curse, which I have set before you, that you will contemplate in your heart, among all the nations where Hashem your G-d has banished you, and you will return to Hashem, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children. Then, Hashem, your G-d, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where Hashem, your G-d, had dispersed you. Even if your exiles are at the end of the heavens, Hashem, your G-d, will gather you from there, and He will take you from there. And Hashem, your G-d, will bring you to the land, which your forefathers possessed, and you [too] will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers (Devarim 30-1-5).
 
Our section opens with the expression וְהָיָה/vehaya – “and it shall be” which is the expression of joy (Midrash Bereishit Rabbah 42:3). Contemplation about the happenings of our people during exile – both the blessings and the curses – leads to the realization that G-d is running the world.  When we return to Him, He, Himself returns to us. Rashi learns this concept from the subtle nuance of the Hebrew word for “return” in verse 3: ...וְשָׁב הָשֵׁם אֱלֹהֶיךָ אֶת שְׁבוּתְךָ – “Hashem will return your captivity...”  The Heb. וְשָׁב/veshav, in the simple conjugation rather than the causative וְהֵשִׁיב/veheshiv – ‘will cause to return’ literally means: “Hashem, your G-d, will [Himself] return [with] your exiles. Our Rabbis learned from [the simple conjugation of the verb] here [which alludes to G-d Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of our exile. When the Jews are redeemed, G-d writes redemption for Himself for He Himself returns along with Israel’s exiles (Babylonian Talmud, Megillah 29a).
 
The Process of Return – from External to Internal Teshuva
Teshuva is a never-ending process rather than a one-time mitzvah we perform once a year and finish with. It starts with our returning עַד/ad – ‘until.’ This indicates that the teshuva is until a certain extent towards Hashem (verse 2). The culmination of the teshuva process is our returning אֶל/el – ‘unto.’ We get so close that we actually embrace, as it were. This climax of the teshuva process is described in verse 10:

ספר דברים פרק ל פסוק י כִּי תִשְׁמַע בְּקוֹל הָשֵׁם אֱלֹהֶיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל הָשֵׁם אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:

“…when you obey Hashem, your G-d, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to Hashem, your G-d, with all your heart and with all your soul” (Devarim 30:10).
 
The first part of teshuva is to refrain from transgression and trying to keep the mitzvot. The final and highest form of teshuva is the return to Hashem himself. To return unto G-d implies that our will becomes unified with His will. Then all the mitzvot will become our second nature, and we’ll never desire to transgress His will. This kind of teshuva can only be done with G-d’s help. Hashem has promised to give us that help, if only we begin to return to Him, then He will circumcise our heart (verse 6). This implies that Hashem will remove the blocks that block us from truly connecting with Him in the highest way. When our heart is circumcised, we become pure, and no longer struggle with the yetzer hara. Then, even the least preferred mitzvah will become a joyful occasion to connect with Hashem.
 
Ingathering the Scattered Chards of Our Soul and All Reality
The deepest secret of teshuva and its connection to healing is that the root of all diseases is being disconnected – disconnected from ourselves and from the divine root of our soul. The inner dimension of teshuva – returning to who we truly are – to our whole self – is intertwined with returning to Hashem – the root of our soul. As Rav Kook explains, teshuva emerges from the depths of being, from such great depths in which the individual stands not as a separate entity, but rather as a continuation of the vastness of universal existence. The desire for repentance is related to the Divine universal will, to its highest source. From the moment the mighty stream of teshuva affects the universal will, many forces within the whole of existence are stirred to disclose the good and to bestow good to all. This explains “Great is teshuva for it brings healing to the world…”  (The Lights of Penitence, Lights of Holiness, The Moral Principles, Essays, Letters, and Poems, p. 56 (translation of Orot Ha-Teshuva by Ben Zion Bokser). Thus the highest teshuva reclaims and returns all the scattered chards of our soul – a process that moves all reality to health and wholeness.