Epilepsy, Electricity and Complementary Medicine

My dear wife of 34 years, Chana,  has been suffering from seizures for 23 of them. I believe that each
seizure is the body's attempt to discharge electricity, often, unsuccessfully.  Imagine if you will, a seizure every 25 days or so, followed within the next few days, by 5-8 post-ictal seizures, for more than 20 years. Do the math, and you will realize that the number of seizures that she has endured numbers well over 1000! Besides the obvious damage they have done, one other consequence has been a rawness, and an inability to concentrate. How could you expect someone who harbors and is distracted by so much electricity, to be able to focus, concentrate or engage in any relaxation technique? The cumulative sequelae of the seizures have just been too overwhelming for her to engage in any active relaxation--at least until recently.

I am pleased to report, though, that now, for the first time over an extended period of time, the seizures are becoming less frequent, and I am very hopeful that slowly and gradually she will be able to discharge the electricity and  heal.

Anecdotally, I will tell you that some years ago, she was seen by late Dr. John Upledger, the developer of CranioSacral therapy. An interesting therapy that Dr. Upledger suggested was she daily, for an hour,  connect a copper wire to her leg, and attach it to a ground, to discharge excess electricity. It was yet another interesting idea, but had little effect in her case.

Let me digress for a moment and share with you how I think as a practitioner:

I feel that there are three critical aspects to be considered as a starting point with each patient:

1.   Thoughtfully determine the pathogenesis of the patient's condition. Trace backward step by step with the patient, to a time before he or she was sick, and then consider how to  reset events differently.
(We traveled around the country and around the world considering so many options and causes eliminating one after the other, until we came to our present conclusion as to what caused the seizures to occur).

2.  Determine the differential diagnosis. The great sage and medical genius Rebbe Nachman of Breslov teaches that internationally, inter-personally and internally, there can only be conflict or harmony.  As with people or nations, illness is a lack of internal harmony in the organ systems, and  the practitioner's task should be to encourage and promote that internal harmony.
(Every three days, I review Chana's symptoms, check her signs and take her pulses, adjusting and adapting her protocol accordingly)

3.  Meet the patient where he or she is. Never have an agenda or prejudge.  Always relate to the patient with pleasantness, being sensitive  and adapting to whom the patient is.  For example, not every patient is an appropriate candidate  for acupuncture or Chinese herbs.
(In Chana's case.  we tried over the years many different methods and approaches to acupuncture, and not only were they not beneficial, as every acupuncture protocol accelerated the onset of seizures in her case, but she has expressed that she feels she is being tortured when she is given acupuncture. In such a case,  I must honor her and respect her boundaries.)

The next goal is to consider the whole person: emotionally, intellectually, spiritually and physically as well as considering possible contributing factors.  Though they are magnificent therapeutic tools, I don't believe  that Acupuncture and  Chinese medicine alone can resolve all conditions. My experience has taught me that sometimes, a condition can manifest as a mineral or vitamin deficiency. Consider, for example, peripheral neuropathy is a common symptom of diabetes, but it can also result from a deficiency of Thiamine or B12, or even from Guillain-Barre Syndrome; Muscle spasms, insomnia, bone spurs, kidney and gall stones, and osteoporosis can all result from  magnesium deficiency;  Hypothyroidism, mental retardation, fibrocystic breast disease, and breast cancer can all result from iodine deficiency; Diabetes, Alzheimer's, Obesity, hypertension, depression, chronic fatigue, psoriasis and fibromyalgia can all result from a deficiency of Vitamin D3 (never take D2 which is known to cause toxicity and side effects); Bromhidrosis (body odor), Anosmia (poor sense of smell), Ageusia (poor sense of taste), hair loss, anorexia, and dermatitis all can result from zinc deficiency!  Though some of these conditions might be successfully treated by acupuncture, moxa, herbs, diet, Qi gong or tuina, in my opinion the wise practitioner must always consider a biochemical component as well.  (As a result, in Chana's case, with each dose of herbs she also takes a number of nutraceuticals based upon her signs and symptoms, but never without a clear indication of their benefit, leaving little to chance).

Let me add, as an aside, that neither Chana, nor any of my patient take multi-vitamins, to the best of my knowledge, for as importantly as it is to fill a deficiency, it is equally important to not toxify with an excess.

The third goal is to carefully consider six aspects of the patient's lifestyle: What and how they eat, proper hydration, thoughtful breathing, gentle stretching and walking, appropriate and adequate sleep, and nourishing the spirit and making oneself happy. In short, the patient must always be related to as a living and vibrant human being, and not a biomedical machine.

Which brings me to my wife, Chana. Western Biomedicine was not only unsuccessful in treating her, as she was not able to tolerate western pharmaceuticals, and almost died from a reaction to Lamictal. On the other hand, Chinese medicine was helpful in ameliorating some of her major accompanying symptoms, (such as constipation, urinary incontinence,  less intense muscle spasms, and insomnia), and nourished her greatly between seizures, but  was completely unsuccessful in stopping the seizures.  . In addition,  she has had 5 MRIs in as well as  CTscans, PETscans and EEGs. No evidence of hot foci or scars( though the PETscan did pick up a cold focus) were seen, as usually is present with seizure disorders. A lumbar puncture (LP) was performed to rule out the presence of bacteria, virus or fungus in the cerebral spinal fluid. Negative.

But, after the LP 4 years ago,  our neurologist suggested that we try a new anti-convulsant, Keppra (Levetiracetam), and though indeed there have been side-effects, such as greater irritability and weakness, and less focus,  its benefits have been life-changing, and now, with the Chinese herbal decoction that she takes three times daily, the three cups of freshly made green smoothie, (see the article on my blog which speaks of green smoothies)  and the regimen of nutraceuticals, seizures over the last couple of years have occurred between 40 and 110 days apart, often without any post-icatal aftershocks!  Dosing has been very important, not just with the Keppra, but with every aspect of her regimen, and I constantly change the herbs in her decoctions based upon my readings of her pulses and other signs and symptoms. I am very hopeful that the long struggle is close to being over.

As I mentioned previously, all along, I considered all the various factors that could have contributed to her condition, in order to determine the pathogenesis and  I am now absolutely convinced the seizure are iatrogenic (physician caused) in nature, resulting from a trauma suffered more than 50 years ago, and leaving  a microscopic lesion, probably in her temporal lobe, which no scan has been able to pick up, and which set in motion the electrical imbalance that eventually caused the seizures. It seems to me,  that such an intense unnatural trauma can only be counteracted by a Western pharmaceutical.

One other important point to always consider, based upon the principles of Jewish medicine is to both carefully avoid negative stimulation and gently and positively nourish.  To that end, we have recently revisited the ketogenic diet (high fat, low carbs and moderate protein).  Back in the early 90s we tried it with little success, which validated research which seemed to show it only effective in cases of pediatric epilepsy.  I find it significant, though, that often Chana's seizures have occurred on the weekends.  How do we eat differently then?  Well, as orthodox Jews, we specifically eat delicious organic and whole grain home baked challah (bread) for all three meal on the Jewish Sabbath: Friday night, Saturday lunch and Saturday afternoon, as well as having a little grape juice mixed with wine.   Could the higher ingestion of carbohydrates be precipitating greater electro-stimulation to her brain?  We'll see, and I'll report my finding to you. 

It is my hope that with time, as the seizure become less frequent,  her accompanying tremors, spasms and irritability will dissipate, as the electricity is slowly discharged.  As this happens, Chinese medicine and the other accompanying therapies will become, with G-d's help, even more effective, but even more than as medicines, as nutrients.   But it will take time and patience.

The Jewish Model of Healing

 I believe that  it is a serious  flaw in judgment to consider simply amelioration of symptoms to be healing.   Unfortunately, this  is precisely  the goal of many allopathic physicians (biomedical and naturopathic): to consider pain relief as therapeutic success.  Among the many lessons that we can learn from the wisdom of the  ancients is the importance of treating the whole person, body, spirit, mind and emotions, and that if one aspect remains out of balance, invariably the physician's "success" with the patient will only be temporary.  This is the problem with using wonderful modern technological devices such as Scenar or effective therapies such as EFT.  Used independently they indeed do relieve pain.   But the problem lies when they are viewed as an end in and of themselves, discouraging the physician and patient alike to look deeper in order  to determine what the pathogenesis of that pain might be and what other manifestations might be underlying.  The great  Chassidic master, Rabbi Dov Ber of Mezeritch substantiates  this idea when he says: "If one has a small hole in his body, he has a big hole in his soul."  The point is that as in the Jewish tradition,  the great masters of Chinese medicine also recognized the indivisibility of the whole person, as reflected in their writings of theory and therapeutics.  

This solid foundation requires two paradoxical approaches from us:  On the one hand, we need to view ourselves as the torchbearers of a brilliant, deep and integrated medical and philosophical tradition.  As such, it is incumbent upon us to delve as deeply as we can into ancient sources,  learning from masters throughout the centuries  how to understand these texts, and how to clinically apply that wisdom to our practices.  On the other hand, we need to appreciate the gift that modern  technological  tools offer us:  to confirm, reinforce and expedite  diagnosis  and treatment.  

One final thought I'd like to share: We find in Jewish Talmudic, Midrashic and medieval texts many therapeutic healings, prescriptions and remedies. Yet, for the most part,  these medical practices are ignored. Why, one should ask, is this wealth of medical tradition at best, just glossed over?  It is from the great legal commentator, Rabbi Akiva Eiger, who lived 200 years ago, that we find the answer.  Rabbi Akiva Eiger ruled that one may not rely on these ancient healings, for both man and  nature have changed, and as such, those healings no longer work! 

Yet, the observant Jewish student of Chinese Medical history of course finds this ruling perplexing,  for how can one contend  that ancient Jewish medicinal cures referred to in texts written between 2000 to 3000 years ago no longer work, whereas we know that  medicine written about, in the far East, during the same period, clearly does?  Are not the therapeutics  as valid today as they were when the Nei Jing and the Shang Han Lun were written?!   How can we reconcile , the wisdom and enormous erudition of the Jewish sages in light of this inconsistency?

Perhaps, though, we can consider this approach: The Chinese written tradition consists of characters or pictograms which are understood the same throughout the far east, so that a reader in Mongolia, though speaking a completely different language, will be able to read a text from Southeast China, Japan, Korea or Vietnam.   Within the Jewish tradition, on the other hand, substances have changed names over time.  For example, the great Jewish Egyptian physician and scholar Maimonides uses a term which today means cucumber to describe a melon, in his  Laws of Temperaments, written 900 years ago.  As such, I would humbly suggest that neither man nor nature at their roots have changed, (although the potency and strength of each have certainly diminished from pollution and improper use), but that our understanding of substances found in ancient Jewish texts is not always correct. 

It is the approach of Jewish tradition to view the individual as a reflection of society as a whole.  We Jews, despite having  lived in exile from our land for nearly 2000 years, have learned what it takes to survive.  Yet from a larger perspective, mystical Judaism views this exile as symptomatic of spiritual illness.  We believe that our redemption from exile has been delayed by the imbalances in our lives.   May we therefore merit a time soon, when ancient knowledge will  again be readily available,  and at that time, the role of doctors will be, as the great sage and physician, Nachmanides tells us,  that of educators, teaching us how to maintain vibrant health and balance, both in body and soul rather than treating illness.

The State of Chinese Medicine in America and the fine art of healing

As we prepare to hear how our president views the state of the Union, I would like to share my own detailed  view on the state of the profession of Chinese medicine in America, as well as healing in general.   I  warn you though, some of what you read (if you are a student or practitioner of TCM or acupuncture)  you might not  be comfortable with.
     
                  THE STATE OF CHINESE MEDICAL EDUCATION IN AMERICA 

 I see Chinese Medicine in America as analogous to a  fairly young tree whose roots are not all that deep or strong and which has been growing crooked (xie). Nonetheless, the soil in which it finds itself  is rich, nutritious, deep,  fertile, and healthy, although it is being contaminated even as we speak with pollutants.

That tree needs to be replanted and tended so that it can grow straight and tall. The soil is good and the tree is quite healthy, but we must make the nutrients more accessible and  we must not allow the toxification to continue.  

Before I translate what all this means, I want to look back for a moment:  There is a  wonderful historical novel  called "The Physician" by Noah Gordon, in which the great Persian physician, Ibn Sina (or the anglicized Avicenna), is introduced as the "prince of physicians," who establishes the first formal medical school, The Madrassas,  in Isfahan.  To become a  physician in the madrassas, one needed to be an expert in surgery, herbalogy, theology, jurisprudence, languages and philosophy, among other subjects.  Ibn Sina insisted upon a very high level and breadth of scholarship, skill, and experience in order to qualify as a physician, and the finest doctors in the world were his students and graduates. I  believe that this same model of excellence needs to be applied to our doctors and doctors to be.

Translation and transition to a new model:  

1. Current licensees: those who have graduated and are licensed should maintain their status quo but should also be required to take an increased amount of  Continuing Education Units (CEU's).  

2.  Schools: must raise their standards of grades and admissions.  It is much to easy to get into Oriental Medical School Master's programs, and  grades of C or D should not be acceptable and passing.  Students that have difficulty but who are really motivated need to retake courses until they master the material.  Forget attrition--start with quality, require a Bachelor's degree, carefully evaluating undergraduate grades, more thoroughly interviewing candidates and considering more carefully their written and oral communication skills. 

 3. Master's programs: The course of study must be more rigorous and students should not be allowed to graduate without demonstrating their practical and technical skills-- again, they need to do well in order to be allowed to graduate.  If this means that the course of study is extended, then so be it,  but the key must be proficiency not hours of time spent. 

 4. Mentorships: are a sorely needed priority for our students.  I would love to take a student under my wing, be available for him, teach him, answer questions that he has from his studies and  have him challenge me.  In my view this should not be just a nice option, but rather the sunlight without which the tree cannot flourish. 

5.  Autonomy:  We need to make a massive effort to prove our efficacy as a profession and enforce ourselves just like the MDs and Chiropractors do.  It is absurd that individuals and agencies that know next to nothing about what we do have been placed in governing and enforcing positions.  Our profession has been poisoned by mediocrity. Our governance and enforcement should not be directly linked together with the FDA and DEA, because we use and treat food and medicinal substances differently than MDs.  Though there does need to be enforcement, instead there needs to be  subdivisions of these agencies in which standards are high, and  officers are knowledgeable in what we do and what we use, and therefore wise as to what real abuses are.  Yes, there are problematic substances in our prarmacopeia, but it is absurd that so many important substances and useful substances are not available to us because of ignorance as to how we have been educated to use them. Having our own divisions would resolve this problem.  

Again, we are young, vibrant and find ourselves in  flourishing terrain.  Our tree has grown crooked and yes, wild, because it was not attended to properly, (and no, wildcrafted is not always better!).

I really believe that by raising the bar, we can affect an enormous change in the success of our profession.  I would suggest that as with Ibn Sina, students need to get much more practical tutelage and experience.  They need to get a much stronger foundation both relative to the past and to the present, by being taught a much broader survey of classics.  They also need to take more than just one course in Chinese medical language in order to be able to open Chinese medical journals to continue learning cutting edge developments in our profession internationally,  and they need to  learn to be much more competent in Western medical diagnosis and how to use WELL the tools that Western physicians use.  Ultimately, I think that if didactic course studies were more rigorous and if clinical training was more interactive and challenging we would produce graduates who had greater confidence in their knowledge and greater competence in their abilities.   I am absolutely certain that with this greater proficiency, as well as going into the world guided by mentor: a successful and experienced senior colleague, there is just no way that someone couldn't make a good living doing what we do, as long as they have drive and desire to make it.   

We have so many brilliant colleagues.  Just as the process is thorough and detailed in writing and developing good educational programs, why can't a "constitutional congress" of sorts convene in order for us to reclaim our profession?  And to where should we look to for our model?  Perhaps we can get  an idea by looking backward.

Additional guidelines concerning food and water

As I've said on many occasions, by carefully nurturing six areas of our lives, we are able to promote balance, health and longevity.  Those six areas are the way we eat, the way we hydrate ourselves, the way we breathe, the way we stretch and move our bodies, the way that we sleep and the way we nurture or souls bringing the  joy that comes with acquiring knowledge.

Briefly, I want to share with you some additional important ways reflect upon how we eat, and how to properly hydrating ourselves.

 One of the ten principles of Jewish medicine is "Sur Me'ra, va'ase Tov"(turn away from evil and do good).  From this principle we learn that as important as healthy eating is, even more important is what NOT to eat! 

As I wrote in my blog article entitled:
"8 guidelines for guaranteed digestive health, healing and (if desired) weight loss!"

If one sincerely will follow the guidelines on how and how not to eat, I guarantee that if they want to, they will  lose 2 lbs of fat (the right kind of weight loss, not water or muscle!) weekly, and even if they do not want to lose weight, they will heal their digestive tract.
I want to add 2 simple memory aids that will complement what is written in that article: avoid the five whites, and avoid the 5 Cs.: White flour, white sugar, ALL dairy, potatoes and white rice, as well as Corn, cold foods, carbonation, coffee and chocolate.  Though some of these are obvious, others you might find difficult to understand, so feel free to contact me should you need explanation.

Human beings are 70% water, and because of  its enormous influence, the body can  easily become get out of balance and become dehydrated.  Those of you who are patients of mine know that as a confirmational  tool, I use Applied Kinesiology (AK) in determining food sensitivities or therapeutic formulas,   although I do not diagnose with  AK,as there are halachic problems doing so, according the the great scholar, decisor and kabbalist, Rabbi Yitzchok Meir Morganstern.  One of the problems and criticisms of AK is the question of its accuracy and consistency.  What I have found through experience, though, is that if a patient is properly hydrated, and the fluid is properly distributed throughout his body, then the degree of accuracy dramatically increases. The problem is that virtually all patients ARE dehydrated!

 To initially determine if a patient is dehydrated. I have the patient stand in front of me,  holding in his left hand,  at his side, a bottle of Xiao Yao Wan  (a medicine that I have found  to be universally non-reactive,).  He pronates and extends his right hand focusing on extending it, not allowing his elbow to bend, and specifically, not resisting upward.  Light pressure is applied to the forearm at the olecranon crease, If the  patient is properly hydrated, then the arm will remain strong and he'll be able to easily resist without the elbow bending . If he  is dehydrated, though,  he will not be able to resist gentle downward pressure. If so,  which  usually is the case,  I will have him drink water, sometimes as much as a pint or more, until the arm is strong enough to resist. Often, though, even after drinking , the arm strength is still weak.  In such a case it is  important to test as to whether the body's fluid is being properly distributed, To distribute fluid I have the patient do six Qi Gong exercises. Once I have been able to confirm that the patient is properly hydrated, then  I am able to accurately check his foods and medicines.

As important as it is to hydrate, it is equally important for the body to properly receive and use the water we ingest.  As such, here are the six  Qi Gong exercises, that I recommend doing.   If you ever feel dehydrated and fatigued, first drink adequate water and then invest five minutes to do these exercises.  You will feel the difference, I guarantee it!

1.  give yourself 20 karate chops bringing together the two hypothenar eminences (the soft part of the outside of the hand).
2.  With the second and third fingers of your dominant hand make 20 clockwise circles between the two nipples of the chest.
3.  20 times circumscribe the breasts, starting with your dominant hand on top of the other hand, placing them on the zyphoid process of the sternum, at the bottom of the middle of the rib cage, then going up and around the breasts, completing a cycle by bringing the hands back together.
4,  Make 20 clockwise circles from the point three inches below the umbilicus
5.  Find the spot halfway between the umbilicus and the illiac crest (the hip bone) on both sides.  It should be tender.  On both sides, make 20 circles in an inward direction.
6.  Hyperflex your wrist and place your radial styloid (the wrist bone on the thumb side) of both wrists in the small of your back, and make 20 circles in an inward direction.

Rebbe Nachman's principles of Simcha (Joy)

The following are quotations from Rebbe Nachman of Breslov, on the subject of Simcha.

Our sages tell us that with Simcha and optimism truly any problem can be resolved, and that nothing enables us to connect to Ha-Shem better than joy.  The converse also applies, though, and negativity and depression will  lead one down the slippery slope to illness and misfortune.

Please read through the quotations slowly and meditatively, reflecting on examples from your own life of when they have applied. Note that the Hebrew word "B'simcha" (with joy) contains exactly the same letters as "Machshava" (thought)  Therefore THINK of the future: as you read, imagine that you are implanting policies and procedures, to be activated if and when you lose your joy, and may not be able to think clearly or creatively. Set the intention that, when needed, the right quote and strategy will come to your mind and to your aid.

1. Remember: Joy is not merely incidental to your spiritual quest. It is vital.

2. Nothing is as liberating as joy. It frees the mind and fills it with tranquility.

3. Losing hope is like losing your freedom, like losing yourself.

4. Finding true joy is the hardest of all spiritual tasks. If the only way to make yourself happy is by doing something silly, do it.

5. Depression does tremendous damage. Use every ploy you can think of to bring yourself to joy.

6. Today you don"t feel up. Don"t let yesterdays and tomorrows bring you down.

7. If despite a desire to be happy you feel down, draw strength from happier times. Eventually joy will return.

8. If you don"t feel happy, pretend to be. Even if you are depressed, put on a smile. Act happy. Genuine joy will follow.

9. Get into the habit of singing a tune. It will give you new life and fill you with joy.

10. Get into the habit of dancing. It will displace depression and dispel hardship.

11. Sometimes people are terribly distressed but have no one to whom they can unburden themselves. If you come along with a happy face, you cheer them and give them new life. Always wear a smile. The gift of life will then be yours to give.

12. Don"t confuse heartbreak with sadness and depression. Depression is really anger, a complaint against God for not giving you what you want. But when you have a contrite heart you are like a little child crying because its parent is far away. Heartbreak involves the heart, while depression involves the spleen. (note-in Chinese medicine, overthinking damages  the Spleen and the digestive tract, and Depression damages the Lungs.)

13. It would be very good to be brokenhearted all day, but for the average person, this can easily degenerate into depression. You should therefore set aside some time each day for heartbreak. You should isolate yourself before God with a broken heart for a given time. But the rest of the day should be joyful.

14. When you"re happy, it"s easy to set aside some time to pray with a contrite heart. But when you are depressed, secluding yourself to speak with God is very hard to do. That"s why being happy is so important that you should even force yourself to be happy, if that is what it takes.

15. Most people think of forgetfulness as a defect. I consider it a great benefit. Being able to forget frees you from the burdens of the past.

16. Avoid depression at all cost. It is the root of illness and disease.

17. Never despair! Never! It is forbidden to give up hope.

18. No matter how far you have strayed, returning to God is always possible. Agree therefore that there is absolutely no place for despair.

19. Never despair of crying out, praying and pleading with God. Keep at it until you succeed, until the nearness you long for is yours.

20. If you believe that you can damage, then believe that you can repair. If you believe that you can harm, then believe that you can heal.

21. Remember: Things can go from the very worst to the very best in just the blink of an eye.

---

A prayer from Rebbe Nachman:

Dear G-d, I stand beaten and battered by the countless manifestations of my own inadequacies. Yet we must live with joy. [We must] overcome despair, seek pursue and find every inkling of goodness, every positive point within ourselves, and so discover true joy. Aid me in this quest, Ha-Shem. Help me find satisfaction and a deep, abiding pleasure in all that I have, in all that I do, in all that I am. 

etiology pathogenesis and treatment of Dementia and Alzheimer's

This past weekend I attended a seminar given by the  Upledger institute  on Craniosacral Therapy of Longevity and Reversal of the Aging Process.  On the first day, the presenter made a statement that deeply moved me, and is prompting me to get unstuck, change the topic of my Capstone dissertation and complete my DAOM.  He stated that research has shown that 40% of Alzheimer's patients coincidentally suffer from diabetes and many others from other inflammatory diseases and processes.  By promoting the production and flow of cerebral spinal fluid (CSF), CranioSacral therapists have (validated by published studies one of which was a pilot study that the presenter conducted funded by the NIH) demonstrated a reversal of Alzheimer's symptoms. The presenter was Michael Morgan, LMT CST-D.   Based upon his conversations and studies with the late John Upledger, DO,  he theorized that inflammatory "hot spots" in the body caused by any number of  precipitants such as diabetes, musculo-skeletal diseases,  cardiovascular disease, digestive dysfunction, cancer and chemo and radiation treatments, and the sequela of surgery and medications among others causes, connect over time, accelerate the inflammatory response, percolate upward (inflammation involves heat, and heat rises upward in the body, right?) and compromise and cross the Blood Brain Barrier leading to Dementia and Alzheimer's.  It seemed to me that this complements beautifully the  two theories of aging that I am aware of in Chinese medical theory--those of Blood Stasis and depletion of  Yin manifesting as severe Yin and Jing Vacuity, for what is the CSF if not a form of Yin and Blood?  

My idea is, therefore, to explore these and other theories of aging in the Chinese Medical literature, come up with an anti-inflammatory treatment protocol, and perhaps even conduct a study to determine its efficacy in the diminution of symptoms. 

If anyone can direct me to specific additional research or studies that would support this premise I would be very grateful.     

Kehillas Chasidei Breslov d'Los Angeles

Dear Friends,

B'Chasdei Ha-Shem we had 3 wonderful Shabbosim together, but for at least this Shabbos we will  be meeting neither Friday afternoon nor Shabbos for mincha, as far as I know.

Let me share with you the 5 remarkable criteria that were the basis of our  minyan, and why this week we won't be meeting (and BTW, special thanks  to our friend and comrade Seth Merewitz for the inspiration and our meaningful exchange).

1. Achdus(unity)-This is everyone's minyan,  such that we would hope that each person would take initiative and feel a pride of ownership, working to spread the word, and feeling that we all  share our  davening and  activities with caring friends, and with a vision of forming a community.
2. Leibedickeit(warmth and spirit)- Everyone feels a warm spiritual lift from the avoda that brings us all together,  and  this is expressed with singing and dancing at appropriate times.
3. Kevod b'vais ha-tefila(decorum)-Together with these expressions of inclusiveness and expansiveness (hispashtus as an expression of Chesed) we also feel an awe of being  in a holy place, a house of prayer, with our behavior reflecting this awareness.
 4. Iyun tefila(prayer as reflection)-Davening is a thoughtful opportunity and not a mechanical obligation which one wants to get over with.
 5. Learning Breslover Chasidis- There is nothing like learning Rebbe Nachman's toras inside to speak to our inner depths, especially on Shabbos, and even more so with a community of friends.

I don't know about you, but these five principles really resonate with me and really made for amazing Shabbosim.  So what went wrong?  As a Breslover, one must answer emphatically, NOTHING and recognize the sweetness in everything that comes our way!  Yet one must also listen carefully to the hevel halev, that small inner voice which lovingly and carefully guides us  towards refinement and completing our tasks in this world.

The truth is that each of the 3 weeks our numbers dwindled for a number of reasons: Some people felt uncomfortable leaving their established minyanim, some felt that it was just too far, some just weren't prepared to make a firm weekly commitment, and some just didn't like the idea of learning before davening and davening slowly and thoughtfully.

But whatever the reasons, without a solid core, to put the minyan together becomes a burden on just one or two people rather than a group project which it needed to be to succeed.
 
That being said, personally, BE"H  I will continue bringing in Shabbos early and will continue learning Likutei Moraran each week at Congregation Tifereth Tzvi on Beverly Blvd 15 minutes before candle lighting time. Anyone is welcome to join me, this week at 4:25 pm

With much gratitude to Rabbi Huttler, president Phil Yankofsky and the congregants of Etz Jacob for the warmth and hospitality.  May you and all your loved ones be blessed with abundance, good health  and  harchavas  hada'as  (a  breadth  of  knowledge  to  always recognize what will please Ha-Shem).

Much simcha and brocho,


Yidel

An Uman Remembrance: 3:00 AM Friday Morning

I returned two  nights ago from Rosh Hashana in Uman, Ukraine spent basking in the light of Rebbe Nachman. Words give but a small glimpse of the transcendental and transformational intensity of the week that  I spent there, in therapy with 55,000 fellow Jews.  I want to share with you just  one of many amazing remembrances from the trip:

I was blessed to connect closely with some of the highest souls in the world, and even merited to treat one of them on numerous occasions. B"H the tzadik that I treated said that he now has much more energy and feels remarkably better.  Anyway, the  night before I first treating him, I chose to go to the mikvah first, and completed  the treatment at about 12:45 at night.  It that  point I headed for my apartment, but as I sat down to say Shema and prepare for bed, I suddenly had this strong urge to go to Rebbe Nachman's tzion (tomb) and just talk to him.  It's funny, that invariably, when I daven, when I talk to Ha-Shem during hisbodedus (personal prayer), I invariably will speak about my family, my friends and my patients.  But this time, it was the wierdest thing, I suddenly had this overwhelming need to talk about myself and how at age 60, though perhaps others may not recognize it,  parts of me are beginning to not work as well as they used to.  So from 1:00 to 2:00 am, I started going from head to toe sharing with Rebbe Nachman what I felt inside of myself.  Tears flowed from my eyes and the time just flew by, but when I finished I felt amazingly stronger and clearer minded, but I also seemed to hear inside of myself a small voice tell me, "you can have it, but you'll have to pay."

As I left the Tzion, I suddenly realized that my only towel that I had brought with me to the mikvah, I no longer had.  So from 2:15 till 2:30 am I scanned the benches and racks in the Uman mikvah,  unsuccessfully, looking for my towel.  As I was about to leave,  one of the Ukrainian guards, suddenly bellowed out, "Meester!" and pointed to me to come to him. As I approached I became aware that next to him was a blind 20 something chasid who needed help going to the mikvah, and rather than being put out, I was thrilled that I was able to help this young man, at 2:30 in the morning, to get undressed, shower, go down the steps into the mikvah, help him out, help him to get dressed and walk him out to the the guard that awaited  him. 

So at 3:00 am I again found myself walking back in the cold of the Ukrainian autumn,  to my dormatory-like apartment (shared by 24 fellow travelers) feeling strong and incredibly invigorated, and profoundly grateful for having been given by Rebbe Nachman, the opportunity to "pay" in such a sublime way for the gift that was bestowed upon me.  Oh, and  my towel? It was right where I left it, at the tzadik's house waiting for me, right where left it.

Jewish dietary laws relative to Chinese Medicinal Substances

The  great medieval Jewish philosopher, scholar and physician Moses Maimonides (also known as The Rambam),  teaches in his magnum opus on Jewish law The Mishnah Torah,  that  physical pleasure  should be viewed as a  Divine gift, and  when  partaken in a permissible manner is both sanctified  and elevated  through  awareness and  practice.  This is the meaning, The Rambam says, of the verse in Proverbs (3:6)  "Know Him in all your ways, and He will straighten your paths." How though can mortal Man begin to know which pleasures and foods are permissible and which are not?   To answer this question, the observant Jew turns to the Torah, which is made up of the Written  (The Pentateuch) and Oral (The Talmud) laws, and encompasses both the revealed and mystical traditions for guidance.     

In Leviticus, the Torah explicitly lists which animals are  permitted to be eaten and which are not. According to the Jewish mystical tradition, one reason why the Torah restricted certain foods,  was because food is viewed as spiritually potent, and just as certain medicines can nurture one's Divine spiritual connectedness, so to, other foods can contribute to a spiritual dullness and physicality.    To understand this idea, the Midrash Tanchuma brings the following parable:

"A physician went to visit two patients. He saw that one of them was in mortal danger, therefore instructing the members of his household to, 'give him whatever he asks for.' He saw that the other was destined to live and said to them, 'He may eat such and such food, but may not eat other specific foods.' They asked him, 'Please explain why you say that the first person may eat any food he asks for while the second you say may not eat certain foods?"

The physician answered, "Concerning the one destined to live I said, "this eat and this you may not eat." But regarding the one destined to die I told them," Give him whatever he asks for, for he is destined to die anyway."

So, too, the Holy One Blessed be He, allowed idol-worshipers  to eat swarming and creeping thing. but  Israel who is destined to Life Eternal, he  told , "Be holy for I am holy," so don't make your souls abhorrent."

Beside the spiritual benefit that this Midrash addresses, it is interesting to note that many 
non-observant  Jews as well as non-jews, as well, often go out of their way to buy kosher meat and food products, in the belief that they are healthier and of  better quality. But is it so?

This issue is actually debated by the great medieval Jewish commentators.

The Rambam, explains in his Guide to the Perplexed (3:48), that  "It is not the signs of a kosher animal which make it kosher, nor the signs of the non-kosher animal that make it non-kosher. These signs only serve to indicate which animals are permitted and which are forbidden. Rather, the reason that forbidden animals and fish do not have these signs is because they damage people's health. G-d knows of the injury that forbidden foods cause to man."

The Spanish commentator Abravanel, on the other hand, says, "Far be it from me to believe this, for then the Torah given by G-d is no more than a minor medical treatise, and this is not in keeping with its holiness and eternity. In addition, we ourselves see that other nations do eat these forbidden foods, and they not in any way affect their health. In addition, if the reasons were medical, then there would also be various plants which are harmful, yet the Torah does not forbid them...therefore, the Torah prohibits the consumption of non-kosher foods because of spiritual destructive effects that they have on a person's soul."

This approach  seems to be consistent with the Gemara (Yoma 39a), which learns that the word "venitmeitem" (and you will become contaminated) Vayikra(11:43) also includes "venitamtem" meaning to be spiritually blocked.  Rashi explains that this means becoming insensitive to the entire Torah experience. With respect to the eating of forbidden foods,the Sefer Hachinuch (Mitzva 73) notes that the harm caused by eating these foods is not physical. Rather they prevent a person from being able to 'tune-in' to the A-lmighty, His Creation and His Commandments - and to reach a higher spiritual level.  For that reason the Rama rules that it is forbidden to give small children non-kosher foods (Yoreh Deah 81:7).

But what of non-kosher foods and medicines ingested not for nutrition or pleasure, but rather for purely medicinal reasons? Would they be permitted to be used internally?  It is interesting to note, that  in  both the Chinese Materia Medica and pharmacopeia as well as  The Rambam's Glossary of Drug Names, though most,  perhaps  90% of the substances used do come from the vegetable kingdom, some most definitely are of   mineral and animal sources.  

 In all cases, when preparing formulas or prescribing medicines,  the Jewish observant practitioner needs to consider the following  questions:

1.   What is the degree of prohibited severity in  each substance considered, assuming that it would be used culinarily? The most severe prohibition involves ingesting insects (including their shells) and reptiles, followed by edible parts of non-kosher animals, animals not slaughtered in a kosher manner, prohibited  parts of kosher animals (ie. the sciatic nerve), non-kosher sea animals, and finally inedible parts of animals and inedible shells.With this in mind,  whenever possible one should display the greatest degree of care when considering the use of prohibited substances, even for medicine. A practical example of this would be the medicinal use of Quan Xie (scorpion) or Wu Gong (centipede) in the treatment of neurological conditions such as Parkinson's or Seizures.  When indicated, these should be taken  in capsule form and prepared with vegicaps.   

2.   Are the substances of animal origin  clearly inedible or bitter including such substances as sea shells, snake skins, and bear bile,  or are they edible or pleasant tasting? 

In my practice of traditional Jewish and Chinese medicine, I avoid using non-kosher ingredients in the preparation of formulas or the prescription of medicines in powdered or pill form, unless I am unable to achieve the desired effect or result without including them (for example, in cases of infertility, potentially life threatening illnesses or conditions, or conditions that seriously compromise a patient's quality of life), and when faced with the decision to  use these substances, whenever possible I will try to use substances whose prohibition is less severe and which are inedible.  That being said though, it is interesting to note that there is a section in the laws of blessings in the Code of Jewish Law, The Shulchan Aruch (Orech Chayim 204:8,9), that clearly states that if a non-kosher substance or medicine is used for medicinal purposes and it has a pleasant flavor, that one actually makes a blessing on it.

The bottom line, of course, is that the Jewish observant physician needs to consult with a recognized and competent Orthodox Rabbinic authority whenever in doubt, and needs to carefully consider all of his options when prescribing  non-kosher substances, weighing carefully the immediate and/or long term benefit of prescribing such substances  against the "timtum halev" (dulling of one's spiritual awareness) that we spoke of earlier,  when one eats them.   

Why go to Rabbi Shimon on Lag Ba'omer--A guest article by Yechiel Frischman

The question is commonly asked, even by religious people,   Why make such a big deal about Lag Ba'omer and going to to the grave of Rabbi Shimon Bar Yochai?  We rarely even paskan like Rabbi Shimon in the Gemara, and  besides,  aren't there many other equally great and  holy Tanaim such as Rabbi Yosi, Rabbi Meir, and Rabbi Yehuda that  we could go to and ask to intercede on our behalf?   Why should one go to all the trouble of traveling all the way to Meron, and waste so much time which we  could be spending learning Torah? And why specifically me? Why do I need to go! I don't have any family crises or issues that necessitate a deliverance. And even if you want to contend that Rabbi Shimon was unique in that he revealed the Holy Zohar, I would answer you that I am not a kabbalist, and I've got plenty of revealed Torah, meaning Gemara which I need to learn first.  So what does Rabbi Shimon have to do with me and what do I gain by going to Meron? The answer to all of these questions can be found in the Gemara Shabbos 138b, which tells us that after the Holy Temple in Jerusalem was destroyed, the sages moved from Jerusalem to Kerem B'Yavneh and lamented that the Torah was destined  to be forgotten.  But only Rabbi Shimon emphatically disagreed, quoting the verse in devarim 31:21, "  For [the Torah] will not be forgotten from the mouth of his offspring." Why however,  didn't the other great Tannaim also consider  this famous verse? Didn't they know of it?  The answer  though, and the deep meaning of this story as explained in the holy books,  is as follows:  Of course the tannaim were familiar with the verse and understood it's meaning.  But what they were unable to grasp was just how  the Torah could continue to live as  a  vital guide to communal life after the destruction of the Holy Temple? As we say in davening, "for they (the Torah and the Mitzvos)  are our lives and the length of our days." And though the Torah would certainly continue to be observed, at least for one generation, how could they be assured that without the prophets and without the Bais Hamikdash,  that there would not be a great disconnect, and that their children and grandchildren would not be able to withstand this enormous challenge and G-d forbid, assimilate?! It was to this troubling problem that Rabbi Shimon triumphantly declared, The Torah itself explicitly guarantees that what you fear, will never happen, as the verse says, "  For [the Torah] will not be forgotten from the mouth of his offspring." It's also interesting to note that Rabbi Shimon is even hinted at in that verse, for the last letter of each word of that verse spells out Yochai.   But why specifically through Rabbi Shimon will this promise be fulfilled?  Because as Rabbi Shimon writes in the Zohar (Nasso 124) ‘With this composition, (The Zohar) the Jews will come out of the exile.’ Meaning that in the merit of the holy Zohar, which reveals to us the inner meaning of the Torah we learn the great mercies of Ha-shem how He is with us and cares for us even in our most bleak situations,  and  how to apply this mercy to our daily lives.   This is the essential message of the Zohar,  and it is this great mercy which has enabled the Jewish people to attain a great quality of holiness, even to this day, and which has kept the Torah vital and alive, and has made us worthy of being redeemed.  So why go to Rabbi Shimon on his Yahrzeit and "waste time" from your learning?  Because your entire existence is due to his vision.   Therefore,  shouldn't you  show your appreciation,  and give thanks to the one who has  enabled you to have a Torah from which you can  learn with peace of mind, and has  assured us  that the Torah would remain living, vital and eternal,  even in the darkest of hours and after the greatest of tragedies? Hope to see you there! Signed,  Rabbi Shimon