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?

Are there Kosher Torah Ways of ‘Curse Removal’?

 

Parashat Emor

Make the Utmost Effort to Avoid Inadvertently Cursing Anyone 
I am blessed that I have almost never been cursed. I also don’t recall ever being privy to someone cursing anyone else. Sadly, the only example I recall of hearing a person curse was our Hebrew teacher in the Jewish elementary school. Since we, students, were very unruly and did everything in our power to disrupt the class, the teacher naturally became very frustrated. He would often let out an outburst of a stream of curses. This happened almost in every class- and not only when a thumbtack was placed on his seat. I still, to this day – half a century afterward, recall the words coming out of his mouth: “I’m going to dance on your grave!” yelled in a heavy Swedish accent. I have only compassion for this teacher, may his soul be elevated! He was unaware that although I don’t remember anything from his formal classes, he actually taught me a great deal about the importance of refinement of speech and by all means avoiding curses – the worst kind of negative speech. Since Hashem created the world with speech, words are powerful, and have an effect upon ourselves, on our environment, and upon other people. When Ya’acov said to Lavan, “…whoever has your gods shall die” (Bereishit 30:32) his words inadvertently caused Rachel’s untimely death. Therefore, I always try to be careful with the use of my words and I won’t let anyone say even unmeaningly something like, “If you don’t sleep enough, you will get sick, etc.” I always correct people to say, “if somebody doesn’t sleep enough, he will get sick,” and the like. I believe that it is important to avoid using any negative term to refer to the person we speak with, even if using it as an example. A tzaddik decrees and it becomes established, as it states, “You will decree, and it will be established for you, and light will shine on all your ways” (Iyuv 22:28; Yalkut Shimoni, Shemot 2:165). Since we don’t know for sure that we are not a tzaddik, it is of utmost importance to accustom ourselves to continually bring words of blessings to our lips. 

What are Some Segulot (Spiritual Remedies) to Overcome a Possible Curse? 
In my practice as a spiritual healer, clients occasionally come to me because they feel they may have been cursed since everything in their lives just seems to go wrong. They, therefore, ask me to reverse the curse and its effects. First of all, I calm my clients by explaining that the power of good always outdoes the power of evil. When you are connected to Hashem and keep the Torah and mitzvot, you are spiritually protected. Mostly, it is the fear that lowers a person’s vibration to be susceptible to negative energy from others. So, strengthening our emunah is the first step of taharat klalot (curse purification or removal). The Lubavitcher Rebbe, of blessed memory, held that, nowadays, there is no reason to be concerned about curses. In order to draw down Hashem’s blessings, and to counteract negative judgment, G-d forbid, we must strengthen our Torah and mitzvah observance. A powerful spiritual remedy, especially for women, is to be careful to light the Shabbat candles in time (18 minutes before sunset)! Also, make sure to look at the candles again after dark. Another important spiritual protection is to check your mezuzot at least twice in seven years (Shulchan Aruch, Yoreh Deah 291:1). Some people are even more strict and have their mezuzot checked every year (Rabbi Ovadiah Yosef, Yehaveh Da’at, Vol. 1, No. 49). If everything seems to be going wrong in somebody’s life (note I didn’t write “in our lives”), it's recommended to have the mezuzot checked if more than a year has passed since they were last checked. 

How does Parashat Emor Center Around Speech?
Parashat Emor means “Speak.” Both the beginning and the end of the parasha centers around ‘speech.’ It opens by commanding Moshe to speak to the Kohanim and tell them not to allow themselves to become impure by contact with the dead, except for close relatives (Vayikra 21:1-2). It continues by warning us against blasphemy which is also through speech, “You shall not desecrate My Holy Name… (Vayikra 22:32). Even the middle of the parasha, about the Jewish holidays, is connected to speech since they are called מִקְרָאֵ֣י קֹ֑דֶשׁ/Mikrei Kodesh meaning “they are called or pronounced holy” (Vayikra Chapter 23). The end of the Parasha describes the man who employed the ultimate misuse of speech by cursing G-d:

ספר ויקרא פרק כד פסוק י

וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי:                           (יא) וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל  וַיָּבִיאוּ אֹתוֹ אֶל משֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן

“Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man. 11 And the son of the Israelite woman pronounced the [Divine] Name and cursed. So, they brought him to Moses. His mother’s name was Shlomit the daughter of Dibri, of the tribe of Dan" (Vayikra 24:10-11). 

Rashi explains that this blasphemer was the son of the Egyptian man, whom Moshe killed using the Divine Name, because he was going to murder a Jew. He came to Moshe complaining that he killed his father by means of the Holy Name. For that reason, “they brought him to Moshe.” When Moshe saw that, immediately, “they put him in custody” (Vayikra 24:12). Both father and son fell into Moshes’ hands (Zohar 3:106a). 

Why does the Torah Only Mention the Name of Blasphemer’s Mother?
The fact that the Torah doesn’t mention the name of the blasphemer, but only that of his mother, teaches us that his mother was instrumental in affecting the nature of her son, to become a person who curses. He learned his misuse of words from his mother. There is a strong bond between mother and child due to the fetus being formed within her and remaining there for the entire period of gestation. Even after birth, the baby receives his main nourishment from her. When a person is righteous, modest and virtuous, it is often a result of his mother’s positive influence. The opposite is unfortunately also true. Although we try not to blame the victim, Rashi explains that Scripture hints, through the meaning of her name, that Shlomit was self-disposed towards being assaulted. The name Shlomit is related to the Hebrew greeting, “Shalom,” and Dibri to the word דַּבֵּר /daber – ‘speech.’ She was called Shlomit bat Dibri because she was always babbling: “how are you?”, “how are you?”, and “how are you?” She was a bat Dibri; talking with any man in the street. This is what eventually caused her to get into trouble (Rashi, Vayikra 24:11). Shlomit bat Dibri, was an extremely attractive woman. One day, an Egyptian taskmaster, in charge of one hundred and twenty Jewish slaves, noticed her, when he went on his usual rounds to the homes of his workers, in order to assemble them. With his eye on Shlomit, he called her husband out to work and returned to her house, pretending to be her husband. When Shlomit’s husband saw the Egyptian man exit his house, he was concerned and asked his wife whether he had touched her. She answered, “Yes, but I thought that he was you.” Once the taskmaster found out that Shlomit’s husband was aware of what had taken place, he whipped him. This was the Egyptian man that Moshe killed. He could see with Ruach HaKodesh that the taskmaster deserved death for committing adultery (Midrash Tanchuma, Shemot 9; Rebbetzin Chana Bracha, Women at the Crossroads pg. 113). 

The Kohanim Blessing as a Powerful Curse Reversal in the Torah
One of the main lessons to take home from Parashat Emor is the importance of avoiding the misuse of speech. Too much chatter can have a very negative ripple effect. In this life, there is blessing and there is curse. We must continually bless our Creator, that He may continue to bless us. In spiritual healing, we recite blessings in order to remove curses. The most powerful blessing in the Torah is Birkat HaKohanim – the Kohanim blessing. With this blessing. parents bless their children Friday night. My teacher, Chana Luke, taught us that to undo a curse, we bless the person with the Birkat Hakohanim: 

 :יְבָרֶכְךָ הָשֵׁם וְיִשְׁמְרֶךָ יָאֵר הָשֵׁם פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ יִשָּׂא הָשֵׁם פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם

“May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace” (Bamidbar 6:23).

We say it two times and as always, when reciting any blessing and Torah verse, we must say the phrases with the proper intention. Recite the letters and Names in their correct order and with great focus. When pronouncing the holy Names, attempt to become fully aware of the divine spark in all Life. Reciting Torah verses for spiritual healing is no pretense or witchcraft to be dismissed as a superstitious rite. For what is holy is tremendously powerful. Handled with deep reverence and the greatest caution, Hashem will heal and protect us through the Holy words of His Torah. 

How Do We Achieve Healthy Holiness?

Parashat Acharei Mot/Kedoshim

What is the Difference between Spirituality and Holiness?

I always strived for holiness of body and soul. Since I didn’t find it in my native country or in the watered-down Judaism I encountered there, I searched in every other religion and lifestyle I could wrap my mind around, but to no avail. I tried to expand my consciousness to reach higher awareness and holiness through meditation and some of the lighter mind-altering drugs (I was, blessedly, apprehensive to try the hardcore ones). In their search for spirituality, many of my friends adopted an Indian-inspired lifestyle, which included asceticism and seclusion. I instinctively knew that this path was not for me, so I kept searching until I found the Torah in Israel, thank G-d! I connected with the spiritual community of the yeshiva, and with the Torah lifestyle that embraced the good things of this world, through connecting and elevating the physical rather than resorting to ascetism. So, what’s wrong with meditating alone on a mountain? I believe the answer can be found in the difference between spirituality and holiness. The English word ‘spiritual’ is an antonym to ‘physical.’ So, any endeavor that separates from the physical can be considered spiritual. Spirituality, therefore, is not necessarily desirable, as it includes idol-worship, witchcraft, and various kinds of new age spirituality, voodoo, seances, connecting with the spirits of the dead, summoning negative spirits, and more. There are many evil people who are spiritual, including those described in the Bible, from Bilam to Haman. Actually, the very last verse of our parasha warns us against this kind of spirituality: “A man or a woman who practices [the sorcery of] Ov or Yid’oni, shall surely be put to death; they shall pelt them with stones; their blood is upon themselves” (Vayikra 20:27). A ba’al ov literally means ‘master of spirits.’ Holiness, on the other hand, is to follow Hashem and His Torah to the T. Thus, the difference between the sin of the Golden Calf and the mitzvah of constructing the Tabernacle with the Golden cherubs, simply boils down to whether or not Hashem has commanded it. Holiness supersedes spirituality, as the highest holiness takes place specifically through interacting within the physical realm. For example, drinking wine and enjoying meat on Shabbat can be very holy. The word ‘קִדּוּשׁ/kiddush’ which we make on wine, at the onset of Shabbat and holidays, is another form of the word קָדוֹשׁ/kadosh which means ‘holy.’ No wonder, that it was the holiness I sensed on Shabbat at the Yeshiva, that first attracted me to Torah. 

What Is Wrong with the Pathway of Aharon’s Sons? 
For a Jew to be healthy is to be holy. This is because our spiritual health is no less important than physical health. The two parashot Acharei Mot and Kedoshim are often read together. Perhaps, it is for the sake of comparing them via contrast. Acharei Mot refers to the death of two of Aharon’s sons, Nadav and Avihu, who sacrificed a strange fire in the previous parasha. Now, in this week’s parasha, Hashem warns us not to follow their example, as it states, “Hashem spoke to Moshe after the death of Aharon’s two sons, when they drew near before Hashem, and they died… Speak to your brother Aharon, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die…” (Vayikra 16:1). Throughout the generations, many people claimed themselves to be ‘holy’ by walking in the footsteps of Nadav and Avihu. In fact, I know people today who believe that following this path makes them holy. What, exactly, was wrong with the way of Aharon’s sons, and what is so alluring about their path for certain people? The Torah says that they brought a foreign fire before Hashem, which He had not commanded them (Vayikra 10:1). This is clear support for the differentiation we made between spirituality and holiness. Aharon’s sons were clearly on a very high spiritual level. They wanted to reach the highest level of consciousness and closeness to the Divine through their sacrifice. Yet, despite their lofty, passionate intentions, their fire-offering was considered “strange” and the cause of their death due to it being a fire “which He had not commanded them.” The deed of Aharon’s sons, referred to at the beginning of Parashat Acharei Mot, is contrasted with the holiness described in the second of the double parshiot, Parashat Kedoshim – “You shall be holy!”

Holiness Requires Attaching Oneself to the Community
The Torah commentaries are puzzled by the unusual opening expression of Parashat Kedoshim, “Speak to the entire congregation of the children of Israel…” which differs from any other opening verse describing Hashem’s command to the Jewish people: 

:ספר ויקרא פרק יט פסוק ב דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי הָשֵׁם אֱלֹהֵיכֶם

“Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, Hashem, your G-d, am holy” (Vayikra 19:2).

When it comes to the recipe for holiness, it must be taught to a congregation at large, for an individual can only be holy by attaching him or herself to the community. In order to avoid evil, a person sometimes needs to escape the company of others (Rambam Hilchot Deot 6:1). Yet, this approach will not bring a Jew to holiness. To reach holiness, we need to join the community when serving Hashem, both in Torah learning, in prayer, and in good deeds. It is impossible to reach holiness without being united as a congregation. Parashat Kedoshim, which teaches us to become holy, relates equally to Jews of various social statuses and backgrounds: To the Kohen, the judge, the son, the farmer, the builder, etc. The complete fulfillment of the Torah depends upon all the different categories of Jews. Therefore, this section was said in assembly, because only the nation as a whole will be able to carry it into action (Meor VaShemesh). To achieve holiness, rather than meditating in solitude on the mountain, secluded from the community of Israel, we must be involved in practical and interpersonal mitzvot as described in Parashat Kedoshim. This parasha includes mitzvot such as expressing awe to our parents, honoring the Shabbat, leaving the corner of the fields for the poor, avoiding stealing and taking advantage of our fellow Jews, planting fruit trees in the holy land, and keeping the laws of the land. 

In Tune with the Natural Rhythm of Running and Returning 
Holiness, according to the Torah, is to live in perfect balance between the spiritual aspiration of running to cleave to G-d on the one hand and being grounded by returning to perform the mitzvot within the physical world on the other. Just as we need to both inhale and exhale, so too do our souls have an internal rhythm of ratzo v’shov – ‘running and returning’ or rushing up and settling down. We learn this Chassidic concept from the following prophetic statement: 

:ספר יחזקאל פרק א פסוק יד וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק

“The living creatures ran and returned as the appearance of a flash of lightning” (Yechezkiel 1:14). ¬

Yechezkiel, the prophet, uttered this statement when he saw angels running and returning as part of his vision of the mystical מַעֲשֵׂה מֶרְכָּבָה/Ma’aseh Merkavah – ‘Workings of the Chariot.’ 

Beware of Running without Returning 
Returning to our question of what is so alluring about the path of Aharon’s sons, I know some people who seek spiritual enlightenment by uniting and cleaving in devekut to the Creator through klot hanefesh – allowing the soul to detach from the body in spiritual ecstasy. They often forget the importance of keeping the balance of returning to the body, settling down to do the job of elevating and rectifying this physical world. The Torah warns us that left unchecked, the desire for spiritual ecstasy, ratzo, can lead to the expiration of the soul. The Torah does not advocate expanding our consciousness to achieve spiritual enlightenment for its own sake. Rather, the main way of attaining holiness takes place by serving Hashem within the physical world, elevating this world, and transforming it to a dirah b’tachtonim – a dwelling place for Hashem below. Spiritual excitement is not a goal in itself, but a means to living a balanced life within the body. In order to attain true holy health, one must rectify the physical by taking care of our body through eating drinking and sleeping adequately, for the sake of having the strength to serve Hashem, as well as building and planting in the holy land, and using our G-d-given talents to provide services for the benefit of the world. The momentary ecstasy of the ratzo is meant only to inspire the soul to return to the body, shov – to complete its earthly tasks. Nadav and Avihu were seeking mystical union with Hashem for its own sake, neglecting their ultimate mission of serving G-d in the physical world. They were ratzo – running without shov - returning, leaving their body behind, never to return to the physical world (Inspired by Dr. Alexander Poltorak, Nadab and Abihu — Tragedy in Time. The legacy of Aharon’s sons is to teach us the lesson “not to come at all times into the Holy within the dividing curtain… so that we do not die.” 

We Are What We Speak

Parashat Tazria-Metzora

It is the Torah’s emphasis on morality and ethics – especially the laws of guarding our tongue, that originally attracted me to authentic Judaism. Although I didn’t grow up in a Torah observant home, I hail from an upright family, that emphasizes the importance of living a moral life of honesty and kindness. I recall how my mother would always say when we were kids, “If you don’t have something positive to say, then remain silent!” Even if it took some time for these wise words to seep in, they made a lasting impression and resonated with the essence of my soul. Last week, I wrote about, “You are What you Eat?” Yet, it is an even truer statement to say that “We are what we speak.” Unkelos comments on the Torah verse, “…Adam became a living soul” (Bereishit 2:7), והות באדם לרוח ממללא –“He imbued Adam with a speaking spirit.” Likewise, Rashi highlights that the difference between animals and humans is that “the human soul is the most highly developed of all of them because he was granted understanding and speech.” Our speech reflects who we are more than anything else. When a person engages in negative speech, G-d forbid, he exposes his own negativity. His disparaging words reflect back on himself more than on the subject of his criticism. When he keeps putting other people down, he draws negativity to himself. Therefore, I was saddened by the harshness of many of the comments to my blog on Parashat Vayikra, sharing why I chose to get vaccinated. I was not expecting everyone to agree with me, but judgmental statements such as, “This woman is highly irresponsible…” “She is completely ignorant…” “she should repent…” etc. sadly belong to the category of lashon hara (negative speech), which is not limited to words said behind a person’s back. Conversely, when an offensive word never leaves our lips, it demonstrates our integrity as a refined person. I cannot call myself a saint in this matter. I especially find it hard not to alleviate my heart to my husband about the inappropriate behavior and speech I’ve experienced from others. Yes, I am aware that it is permitted to alleviate our heart to a therapist, mentor, or even a close friend (that would include ‘our significant other’). The problem is to set the boundary when we begin to speak. Rabbi Kessing’s words: “Although you are allowed to vent, who says you can be an air-conditioner?” really hit home! I’d like to share my thoughts on the health benefits of guarding our tongue, why it is so hard to keep this important mitzvah, and tips on how to overcome the pitfalls.  

Why is it so Hard to Guard Our Tongue? 
It is sooooo hard to guard our tongue! The Talmud states, “We all fall prey to a tinge of lashon hara” (Baba Batra 165a). Our evil impulse is always strongest in areas, which are most important and vital for achieving our perfection. Rebbe Nachman explains that all speech is [initially] nice, pleasant, and important – the aspect of Sarah, with whom the Shechina was dwelling. However, it is sometimes snatched by the ‘other side’ or the klipot [husks]. Instead of emerging through the mouth, speech then comes out from the ‘neck’ (and it is possible sometimes to hear that speech does not emerge from the mouth, but rather from the throat/ neck). The klipot always wants to seize speech for themselves and bend it to the wrong means, so they can gain power from our misdeeds. I was thinking about several more tangible reasons for our tendency to speak lashon hara. First of all, since eating from the Tree of Knowledge, the primeval inclination to blame others became part of the inherent human instinctive nature. Adam blamed Chava, and Chava blamed the snake in return. We still carry that inherent shame and guilt-feeling injected by the snake, which we mistakenly believe we can eject from ourselves by blaming someone else. When we feel unworthy and struggle with a lack of self-confidence, putting someone else down, may temporarily give us a false self-image boost. 

Evil Speech May Be an Addiction
Lastly, I believe that lashon hara is addictive. When we are in pain, we may turn to the chocolate bar, the bottle, or to an outburst of negative speech in order to numb ourselves to our personal pain. Negative speech can be a way to suppress or soothe negative emotions, such as stress, anger, fear, boredom, sadness, and loneliness. Yet, if we train ourselves to check in with our inner selves and get in touch with what woes triggered the negative emotions that lead to negative speech, we may be able to prevent it, or at least stop it midway. Even if we already began speaking lashon hara, and we may think that everything is lost, it is not too late to stop- just as when a person begins to eat cookies and thinks that she may as well finish the box. This is not so. For every single additional word that we avoid, an immense light is created, as it states, “Every single moment that a person stops his mouth, he merits the hidden light, that no angel or any creature can even imagine (Chafetz Chayim, Hilchot Lashon Hara 1:7). Meditation, conscious breathing, journaling, forgiveness including self-forgiveness, therapy and more may alleviate the urge to spill out all that poison. 

Using the Paraphrase: “This is for a Beneficial Purpose.”
I can’t recall exactly where I learned that, whenever it is permitted for a constructive purpose to say something disparaging about someone, we must introduce our words with, “I’m saying this for a beneficial purpose.” I used to be really strict about this, but when it is obvious, for example, when I speak with my staff about a problem with a student, the purpose of the conversation is to assist and problem solve, it seems unnecessary, and this paraphrasing went down the drain. However, after teaching Guarding Our Tongue recently, I decided to once again be strict on introducing every word of well-meaning, critical speech with, “This is for a beneficial purpose.” The reason for this is that such a preface will help us to keep our words in check and ensure that we don’t go overboard, saying extra words that are unwarranted to make the necessary points. 

Divine Retribution for Evil Speech
In Parashat Tazria we are introduced to the spiritual disease of tzara’at: 

ספר ויקרא פרק יג פסוק ב אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ שְׂאֵת אוֹ סַפַּחַת אוֹ בַהֶרֶת וְהָיָה בְעוֹר בְּשָׂרוֹ לְנֶגַע צָרָעַת וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן אוֹ אֶל אַחַד מִבָּנָיו הַכֹּהֲנִים:

“When anyone has a swelling or a rash or a bright spot on his skin that may become an infectious skin disease, he must be brought to Aaron the kohen or to one of his sons, the kohanim” (Vayikra 13:2). The Midrash views tzara’at as an external sign of internal decay. “Israel is only afflicted with plagues due to lashon hara…this is what caused them tzara’at…” (Midrash Vayikra Rabbah 18:4). In Biblical times, when people engaged in evil speech, they would experience direct retribution, becoming infected by tza’ra’at. They would go through a period of isolation and healing, which would be their atonement. Today, we no longer have this spiritual disease. Although speaking lashon hara no longer results in direct physical symptoms, and we don’t get a long nose like Pinocchio, the impurity of derogatory speech still cleaves to a person’s soul, G-d forbid. The effect of the lashon hara, sadly, may need to be expiated in the world-to-come, where the evil speaker may find his soul is infected with tza’ra’at. When the impurity of his soul will be revealed there, he will not be able to enter the palace of Hashem in the Garden of Eden. If he didn’t repent properly, he will need to sit alone outside the camp of Israel, in the place of the klipot in the world above (The Chafetz Chayim, The Gate of Commemoration, Chapter 6, The influence of lashon hara on the Soul). 

No Better Protection from Plagues 
When we guard ourselves against lashon hara, we guard ourselves against the tza’ra’at of our soul, as it states, 

ספר משלי פרק כא ספר משלי פרק כא פסוק כג שֹׁמֵר פִּיו וּלְשׁוֹנוֹ שֹׁמֵרֹ מִצָּרוֹת נַפְשׁוֹ:

“The one who guards his mouth and tongue guards his soul from troubles” (Mishlei 21:23). Thus, becoming more careful with our use of words is advantageous in all ways, and will protect us from plagues and afflictions in this world and grant us eternal life in the next world. The midrash explains that although the men of Shmuel’s generation were great Torah scholars, they would go to war and fall, because there were words of accusation between them. In contrast, although the generation of Achav worshipped idols, when they would go to war, not one of them was killed, because there was no accusation between them (Midrash Tehillim 7). From this, we learn that there is no better way of healing and protection against any plague and ailment than to guard our tongue. May we all merit to eliminate evil speech and gossip and learn to speak only words of wisdom and kindness! May Hashem protect us all from any possible adverse side effects from the pandemic or G-d forbid from the vaccine!

Is Kosher Food Healthier than Non-Kosher Food?

Parashat Shemini

Is it True that “You are What you Eat”? 

I used to be a vegetarian before I embarked on the Torah path. So were my husband and many of our friends. We felt, that not eating un-kosher meat, greatly protected us from its negative effect. Therefore, we were more disposed to embrace the observant Torah way. Conversely, it is possible that those who chose to abstain from devouring meat already were less materialistic types and more spiritually inclined. We wanted our diet to be in line with sustainable living and many of us cared about the way animals were treated. Another concern was how a carnivorous diet exploits global resources and depletes the environment. It was only a natural step up, to go from living caring, moral, environmentally conscious lives, to accept the Divine guidelines for becoming ethical Jews striving to become tzaddikim (righteous) in action, speech, and thought. Learning about the Torah dietary laws, made many of us adapt our vegetarianism to include eating kosher meat in honor of Shabbat. Personally, I try to stay away from eating meat except for organic free-range animals. We are fortunate to have a G-d-fearing ritual slaughterer in Bat Ayin, who provides us with organic, grass-fed beef. As someone who raises chickens, we are aware that taking the life of an animal mustn’t be taken lightly. It can only be justified by eating it mindfully and using its energy to perform Torah and mitzvot. My friends from the past used to say: “You are what you eat!” Let us explore if this dictum holds true according to Torah. 

The Chosen Animals 
Hashem selected the Jewish people for spiritual leadership, for the purpose of elevating the entire world in His service. He, therefore, provided us with the means to achieve our exalted purpose as the chosen people, by giving us the laws of the Torah, including the dietary laws. 

:ספר ויקרא פרק יא  פסוק ב דַּבְּרוּ אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ מִכָּל הַבְּהֵמָה אֲשֶׁר עַל הָאָרֶץ

“Speak to the children of Israel, saying: These are the creatures that you may eat among all the animals on earth” (Vayikra 11:2). 

The word חַיָּה/chaya – ‘living creature’ denotes חַיִּים /chayim – ‘life.’ Since the Israelites cleave to the Omnipresent and are therefore worthy of being alive, accordingly, G-d separates them from impurity and decrees mitzvot upon them [through which they can live] …This is comparable to a physician, who went to visit a patient, who was incurable and allowed him to eat anything he wished. Whereas, when he went to his patient, who was to recover, the physician imposed restrictions on his diet, that would ensure that the recoverable patient would live.…” (Rashi, Vayikra 11:2 based on Midrash Tanchuma). 

Are we Permitted to Ponder the Reasons for Kosher and Non-Kosher Food? 
Parashat Shemini provides us with the criteria for kosher animals and also lists the unkosher beasts, fowl, and fish. The laws of Kashrut (kosher food) belong to the category of Chukim – statutes for which we don’t have logical explanations – and which we must accept simply because Hashem decreed them. Nevertheless, Sefat Emet explains that when we accept to keep the statutes out of pure faith, without demanding to understand their reasons, their reasons will eventually be revealed to us. Everything in the physical world has corresponding spiritual energy that it parallels, symbolizes, or embodies. Ramban notices the difference in nature between kosher and unkosher animals. Namely, milk of kosher animals can curdle, whereas milk of those unfit for food does not coagulate and cannot be made into cheese. Thus, they are physically different. It is possible to say on the basis of this difference that just as their milk is different, so is the meat of unkosher animals different in a way that may harm those who eat them (based on Ramban 11:13).  

Nourishment for the Jewish Soul
The food we consume greatly affects both our physical and spiritual health. Our character and our spiritual sensitivity are greatly influenced by what we eat. Non-kosher foods coarsen the body, and thereby, cloud the holiness of the soul. 

:ספר ויקרא פרק יא פסוק מג אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם

“You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become impure through them” (Vayikra 11:43).

The first warning וְלֹא תִטַּמְּאוּ/lo titam’u refers to our bodies, whereas the second warning, וְנִטְמֵתֶם/venitamtem refers to our souls. The word וְנִטְמֵתֶם is written without the letter א/alef after the letter מ/mem. The missing א/alef indicates that anyone eating these creatures becomes מטומטם/metumtam – ‘dull-witted’ as a result. Man’s heart becomes ‘encrusted’ through the ingestion of such forbidden creatures so that it can no longer access the Holy Spirit (Rabbeinu Bachaya, Vayikra 11:43). 

Therefore, the Torah warns us against forbidden foods, upon which dwells extraneous impure energy. A person who eats unkosher food makes his soul impure, distances himself from kedusha (holiness), and weakens his connection with the G-d of Israel. Conversely, eating kosher foods, with holy intention causes the attachment of a holy pure spirit so that the soul will enjoy and benefit from the food as it states, “A tzaddik eats to satisfy his soul” (Mishlei 13:25). The holiness of the food thus affects our soul positively (HaShelah HaKodesh, The Gate of the Letters, the Holiness of Eating 1). 

The Cruel Nature of Unkosher Birds
Many Torah commentators draw parallels between the character of animals and their kosher status. All kosher livestock are not beasts of prey, while the rest devour others. Likewise, the list of forbidden birds includes all the predatory birds. These birds are unkosher due to their cruel nature (Ramban, Vayikra 11:13). Any bird which attacks with its claws is automatically known as an impure bird. Our sages (BT, Chulin 62) mention that the reason the Torah forbade the consumption of such birds is that they are more hot-blooded. Their blood turning black indicates a cruel streak in the character of the bird. Eating such a bird leaves a residue of the character of the animal in the person who consumes it. The objectionable part of such a predator bird is that it hunts live prey and does not kill it before feasting on it. Apparently, hawks operate in this manner (Rabbeinu Bachaya, Vayikra 11:13). 

Physical and Spiritual Impact of Kosher Fish 
I’m fortunate that since early childhood, my parents discovered that I was allergic to shellfish, so I was safeguarded from eating prawns, lobsters, oysters, and other sea creatures, which lack the two kosher signs: fins and scales. These two characteristics of kosher fish have both physical and symbolic impacts. Ramban explains that fish, who have the kosher distinguishing features, make their habitat in the upper part of seas or rivers. The waters there are clear and absorb a certain amount of daylight and sunshine. This influences their growth and development. The scales are for fish what hair and wool are for mammals, helping them retain warmth. Fish that lack these features make their habitat in lower layers of the water and so are exposed to the darkness and the murkiness of the waters prevailing there. (Ramban, Vayikra 11:9). Symbolically, the fins with which fish navigate reminds us to navigate through the wisdom of the Torah. The scales are the coat for protection is given to all of those that carry out the mitzvot (Ma’amurei Admur Hazaken, Inyaninim, pg. 130).

Predatory Animals are not Fit Food for the Jewish Nature
Perhaps, we may say that the two signs of a kosher beast teach us to become more mindful and connected to the spiritual dimension. To chew the cud teaches us not to act instinctively on impulse, but to think carefully before blurting out or acting in haste, taking into consideration the consequences of our words and actions. Split hooves, with which the animal connects to the ground, teach us that although we need to interact with the material world, we still maintain a conscious separation (Mordechai Wollenberg, You Are What you Eat). Mild-mannered, submissive, good-natured, kosher cows, deer, and sheep are naturally timid, modest, non-predatory, and quiet animals. Since kosher animals all possess these desirable character traits, this indicates that the Torah concurs with the dictum,  “you are what you eat!”

Pesach and Renewing our Belief in Miracles

The Challenge of Believing in Miracles when Life gets Tough

Pesach is in the air while the dust is dancing to the rhythm of our heavy-duty carpet beater. As we clean and scrub, we must not forget to renew our belief in miracles. Even if we surely believe in G*d and in His Holy Torah, it can be difficult to integrate this belief into our personal lives, especially when things get tough. Sometimes we fall into thinking that Hashem has forgotten us, allowing the negative side of darkness to have free rein. When we go through personal difficulties, we may be about falling so low into despair, that we think that everything is lost. Even when still believing that everything is from Hashem, and for the best, we may be prone to think, “It is for the best to punish me for all my multitude sins and shortcomings. I surely deserve that everything will end up in the worst possible way.” We may still think we have great emunah (faith) understanding that emunah is not just the naïve belief that everything will turn out well in the end, as many things don’t really turn out so well in the end. We all know that true emunah is to believe that even when things don’t turn out well, like the Holocaust; it’s still for our best. So we may spiral down into the negative thinking of the worst possible scenario that could happen to us, which of course in our great ‘emunah’ we accept would be for the best. 

Fear of the Evil Eye
Sometimes it may be that due to selfish bragging we open ourselves to the evil eye – (ayin hara). The Talmud quotes Rav proclaiming that “Ninety-nine percent of those buried in the cemetery died as a result of the evil eye, and only one percent died naturally.”[1] However, ayin hara only affects those who believe in it, because if we look at ourselves through Hashem’s eye of kindness we do not leave room for the evil eye to have any power over us. The problem arises when we allow other people’s evil eye to affect us, and we begin to look at ourselves in their negative judgmental light. However, as long as they are unable to affect our positive hopeful attitude towards ourselves, then we do not allow ayin hara to have any effect on us.

G*d’s Unity Transcends the World of Light and Darkness

Negative thoughts of despair are really like idol worship because they empower the sitra acha (the side of impurity) by telling ourselves that the one and only G*d, has hidden His face and allowed evil to take over. This is almost like giving power to a dual Deity, the G*d of goodness and G*d forbid the god of negative darkness and evil eye, etc. The Torah teaches us to believe in One and only G*d, whose unity overrides the world of dichotomy including good and evil, light and darkness, etc. The existence of darkness is only for the sake of illuminating the light which grows brighter through contrast and counterpoint. This is why Israel had to go down to the very darkest most perverse place in the world – Egypt, before we could be redeemed to receive the greatest light of the Torah.[2]

The Effects of Positive Thinking 

So is it not naïve to always believe that everything will turn out good in the end?  Why should I believe in something which may be unrealistic? Positive thinking can affect the final outcome of every situation, according to the saying: “think good and it will become good.”[3] The righteous women in Egypt acted according to this principle when they packed their tambourines. “Miriam the prophetess sister of Aaron took the drum in her hand.”[4] The righteous women of that generation trusted that Hashem would perform a miracle for them, and they therefore brought drums with them from Egypt.[5]  King David writes in his Tehillim, “Hashem is your keeper; Hashem is your shadow upon your right hand.”[6]  Just as the shadow follows the movements of the person, likewise, according to how a person acts below, so is he acted upon from Above. In the same vein when we have mercy towards others, Hashem will have mercy upon us. Therefore, if we are sure that Hashem will provide for all our needs, all our requests will be fulfilled from Above. However, if we are always worried, then the object of our worries will come to pass, G*d forbid.  “Happy is the person who won’t forget You, but places his trust in Hashem, then Hashem will be his shadow.” King David trusted so greatly in Hashem, that he would recite songs of praise to Hashem before the redemption from the many troubles he experienced. Likewise, Israel recited song at the Sea before the actual redemption, as they trusted that Hashem would surely part the Sea for them. When we trust that Hashem will fulfill all our needs, then G*d will fulfill all our needs, for He is our shadow.[7]

Believing in the Best Possible Outcome

True emunah is to believe that things will turn out according to the revealed best possible way, even if it will take a miracle to make that happen, for “is anything too hard for Hashem?”[8]  Our positive thinking will affect the final result both because a positive attitude energetically attracts positive outcomes, and also because our actions are affected by our attitude. If we have a positive outlook, we will act in ways that bring about a positive end result. Our prayer is so much more powerful when we believe that Hashem will answer it for good. However, if in the end, things don’t turn out the way we had hoped, then is the time to have emunah that this too was from Hashem for our own good. Yet, to begin with we must always believe in the very best possible outcome. Even when things look impossible, “Hashem’s salvation is like a blink of an eye.”[9]  

Exodus from Darkness

The Pesach story teaches us to believe in miracles to bring about a happy end. Although we had sunk into the very lowest level of being absorbed within the darkness of Egypt in the 49th gate of impurity, Hashem still took us out with a strong arm[10] full of wondrous miracles, to the 49th gate of purity. The Exodus is called: יסוד היסודות ושורש הכל /yesod hayesodot v’shoresh hakol – “The foundation of the foundations and the root of all.”[11]   Through the revealed miracles of the Exodus we learn to recognize the hidden miracles of everyday life, which are the foundation of the entire Torah.  In order to have a portion in the Torah, we need to believe in everything described in it which is all miracles beyond nature.[12]   

Let us take every opportunity to thank Hashem for His goodness and blessings, and let us strengthen our emunah that for those who are still single the right man is just around the corner, that the barren women will bear fruit, and that we all be strengthened in the belief that the final Geulah (redemption) is at our doorsteps! May our strengthened emunah draw down the Shechina to become our shadow for the ultimate good!