Rethinking evil (part II)

In part one of this article, we considered the roots of evil and how they affect our health and well-being. But practically, how are we to look at horrific world events, massacres, atrocities, and acts of cruelty? Judaism teaches that every action and event that occurs in the universe whether global or microscopic is directly supervised by the A-lmighty, Who is good, and does only good. The Kabbalistic and Chassidic masters teach us that the more we train ourselves to involve Him in our lives, the more we sensitize ourselves to his presence, and the more aware we are of his abundant kindness, the sweeter life becomes. It is with this vision, that we need to view every event that occurs both personally and globally. Easy to say, but so hard to put into practice. Yet, as the Rambam tells us in hilchos deyos, any bad habit or behavioral tendency can be uprooted and changed through humility, perseverence and repetition.

So what are the alternatives? If one comes to the teleological conclusion that our world is chaotic and random, and is not directed towards a higher harmony, then it is easy to come to the colloquial understanding of evil as inexplicable. Some choose to view events with negativity and disbelief, sticking their heads in the sand and living in constant fear and dysfunction. Others try to explain inscrutable event by different approaches of philosophical determinism, as Nietsche, Darwin and Marx did. Yet, though these ideas might make sense in theory, in practice they are flawed, and not only deprive people of their dignity and freedom of choice, but also lead to depression. Still others choose a perspective not unsimilar to Greek mythology or paganism, idealists looking for heros, to rescue the world from infamy and destruction. But unfortunately, though it might work on the stage or screen, in real life, there are never idyllic, happy endings, because people are people, and any man-made morality will be ultimately lead to disappointment, disallusionment and corruption. So in the larger scheme of things,and in the real world, no human logic can explain the unexplainable, and no man-made value system can redeem mankind.

What we are left with are choices of either attributing phenomena to the absurd, acknowledging our limitations and declaring that we just don't know, or trusting that though we recognize that we are limited in our ability to perceive the entire tapestry of space and time, The One who created space and time is absolutely good and can never be flawed or imperfect. And so, again, I would contend that our perception of evil comes from short-sightedness and unfulfilled potential, the two etymologies that I referred to in part one.

There is one more element, though that I did not speak about: Jewish mysticism recognizes that the hand which perpetrates evil is nothing but a "stick" which is used to affect correction. Nonetheless, that stick, which is actually the instrument to surgically bring about correction, is really an object of evil, and in the grand scheme of things, all instruments which deliver pain and destruction ultimately need to be destroyed, in order to perfect the world. This is, of course, a macro-presentation of how Judaism views the world stage. But from a micro-perspective, as a clinician and practitioner, my job is to empower my patient to remove the evil which is imbalance, in body, emotion, mind and spirit, and to educate him or her to always look at things in the larger context, to consider the pathogenesis of their illness, to educate them , and to make every effort to not impose my values on them. Judaism believes that ultimately justice will be done and the perpetrator, the "stick" that inflicted this vicious behavior will be destroyed.

Finally, no discussion of evil would be complete, without exploring validity of spiritual powers, energetic healing, and the occult. I do not discount in any way the validity or effectiveness of any of these approaches. However, my clinical approach is guided by the following principles: 1. I do not believe that it is constructive to engage in or access energies or forces. I believe that it is neither spiritually nor physically healthy to do so. (as to whether one is even allowed to engage in them is yet another issue, and presents serious halachic problems) Yet there is a big difference between engaging in energetic practices and connecting with a patient, in order to be aware of the status of his or her Qi,(for a brief explanation of Qi, see the glossary on my website) in order to help he or she unblock themselves. (see the story below.) I also, for the same reason, am against giving blood (unless the volunteer is in vigorous health with strong, robust blood, which is rare for most women due to menstruation, childbearing, nursing and menopause) 2. Whatever healing therapies I am engaged in, acting as a diligent messenger to heal my patient, I must do so to the best of my ability and knowledge, I must acknowledge that if I am not successful as a messenger for healing my patient, that it is not the A-lmighty's will, and I must never second guess a decision that I made. The gemara in Avoda Zara tells us that every sick person has a specific messenger and a specific time when they will be healed, and if I am not successful, then either it is not the right time, or I am not the right messenger. And yet, because as the Rambam says, that it is impossible to serve Ha-Shem when one is sick, hungry or in pain, for every patient, I say a special prayer, asking Ha-Shem to help me be successful, not for my own glory or satisfaction, but rather to free my patient from the shackles of illness that block his or her ability to reach their potential. 3. I try to talk to G-d daily, out loud, literally, reviewing the days events, in order to understand what I did wrong, and what I could do differently next time, asking Him for guidance to direct my paths. 4. Judaism teaches us of the necessity to remove that which blocks our hearts from perceiving truth, and feeling compassion. We are told to remove the "foreskin" from our hearts. It is this insensitivity and blockage, that we identify as the orla (foreskin), as tuma (impurity) or as "Klipa" (shell or peel), and again this is completely consistant to the concept that I presented previously, that evil is either that which is crooked or that which is superficial. Once we remove this klipa, this "energy cyst" which blocks us from feeling and from knowing ourselves, we can truly heal, and it is that klipa which blocks us from having clear vision and connectivity. I want to share with you a wonderful yet very sad story: I had a patient six years ago who I had previously treated while as a student in clinic. She called me in April from Cedars Sinai hospital, where she was receiving chemo and radiation for breast cancer that had metastasized to her liver. Though she was formerly a hearty 5'6" mother of 6, now she weighed under 90 lbs. I started worked with her twice a week, using the modalities of acupuncture, Chinese medicine, diet therapy, craniosacral therapy, somato-emotional release, and bioset allergy desensitization. In August of that year, my wife and I went to Israel for our son's wedding and were to be gone for 2 month. In July, a month before we left, during a session, she commented that if she would be successful in connecting her heart to her occiput, she would have a complete healing. When we left a month later, she had regained most of her weight, was actively running her household, appeared to be in remission, and was definitely on the road to recovery. When we returned in October, I called her back, and asked how she was doing and if she would like to continue working together. She answered that she wasn't feeling that good, but would that she would not be able to continue treatments. She explained that her decision was in order to honor her husband who felt that the work was just too intimate, both physically, and emotionally. Tragically, the next time I saw him was at her funeral 3 month later.

Rethinking Evil

I would like to share with you today a different perspective on the second principle of Traditional Jewish medicine (TJM). This principle, Sur Me'ra Va'ase Tov,(turn away from Evil and Do good) teaches us that in order for a patient to get well, before embarking upon new innovative therapies to renew and invigorate the tired and out of balance patient, the physician first needs to carefully evaluate, and eliminate from his patient's diet and lifestyle, foods and behaviors that can undermine his health and cause him harm. Yet before we are able to eliminate that which is evil, we should consider first exactly what evil means from a TJM perspective. Our sages tell us, that once Adam and Chava ate from the tree of knowledge of good and evil, the clear distinction between good and evil became blurred and relativistic. We, as their descendents are given the task of repairing this damage, by working to clarify their distinction. But what exactly does evil really mean?

I would suggest that much can be learned of the real essence of what something is, by examining its root in various languages. I find it fascinating that when we analyze two different respective "roots" of the word evil: the Chinese character "xie" and the Hebrew word רוע, we gain a broader understanding as to what evil really is. Scholars that I have spoken to tell me that the character "xie" connotes that which is crooked, as in a tree growing crooked and bent over, implying imbalance and disharmony. The Hebrew word "רוע," (pronounced ro'ah) consists of the same letters as the word עור (ohr) meaning skin, and implying that evil is that which is superficial, fake, "skin-deep". (In contrast, English I generally find to be a more linear, adaptive language, mostly single faceted, complementing the Western (shall I say, American?) tendency toward reductionism and oversimplification. Though translation is important, I believe that it is more important to understand the use of language in its context and spirit rather than only its precise, limiting definition.)

The thinking, G-d fearing person needs to go beyond that which is simple and obvious. Our task should always be, to view our lives from a higher perspective, to vigilantly be aware of the constant threats of superficiality and imbalance. When we integrate the awareness that what we do does matter, we become more whole, and better vessels of holiness in order to bring the Mashiach that much closer.

The Creator of healings, The Cultivator of deliverances

No event that occurs is by chance. As Rav Moshe Armoni, Shlita, from Jerusalem says, the word, "Mikre" (chance) is the same exact letters as "rak m'Ha-Shem" (only from Ha-Shem). His hand can be clearly seen throughout our daily lives, as events are nurtured and guided by the A-lmighty. It is up to us, though, to refine ourselves, and learn to "read" and discriminate his remarkable works as "The Creator of Healings, the cultivator of Deliverances...." (from the daily morning prayers). Every once in a while, that Hand can be seen remarkably clearly, as He changes the course of nature. Recently, we witnessed His might in closing down air travel to and from Europe. What you probably didn't hear, though, was how that global event saved the life of a young Yeshiva boy from Jerusalem---(my thanks to Norman Feiner for sharing this):

The Great Miracle of the Volcano Shutdown.
A universal crisis, millions of people stranded, billions of dollars lost, and one volcanic eruption in Iceland causes chaos across the European continent. Within all this tumult, one Jew merits a smile of loveliness from the Creator of the World, as if whispering to him - my son, the whole world was not created except for you

The story begins with a young Yeshiva student, an 18 year old Yerushalmi, who came down with a fulminate hepatic failure and was mortally ill.
With little hope of receiving a liver transplant in Israel, Rav Firer sought to send the boy to Brussels, the world center of liver transplants. The only problem however, is that Brussels under no circumstances transplants non-EU patients in order to save the scanty supply of livers for Europeans. Nevertheless, it was decided to send him to Brussels despite the full knowledge of negligible chance of receiving a liver.

The young Yeshiva student had no choice but to include his name
to the long waiting list for a liver transplant. In the meantime, he tried to maintain his learning despite the illness, consciously aware that it will takes weeks, months, and even years till he will be able to be given a new liver. Many patients were on the waiting list, and his name was somewhere on the bottom... And when his turn does finally arrive, it must completely match his blood type and other medical criteria. If it's not a perfect match, he will need to continue waiting ... for a miracle.
However, ' Many thoughts in a man's heart; nevertheless the counsel of HaShem shall stand. HaShem had a different plan for this young Yeshiva student and HaShem's loyal servants produced avalanches of hot ash, rock and gas on Europe, causing Europe to completely shut down its skies into a no-fly zone. No one can leave and no one can enter; a self-imposed siege in the euro zone skies. It is during this time that a young religious Yerushalmi man in the capital of Belgium is sitting in the yeshiva learning Torah.
During the course of the shut down airspace above Europe, a person dies in the hospital in the capital of Belgium, a person whom agreed to donate his liver to anyone that might need it. Astonishingly, a liver that is perfectly parametric for our young Yeshiva student.

Health authority of Belgium began searching the liver transplant waiting list but unfortunately, not even one patient was able to fly into Belgium for the very needed healthy liver transplant due to a volcanic eruption in Iceland.
As they advanced further on the waiting list, they reached the young Yeshiva student. However it was not offered to the boy due to his lack of citizenship. As the clock closed in on the deadline for time in which the the liver's lifespan for transplanting, the precious healthy liver cannot be wasted and must be swiftly replaced with a diseased liver, no one else was able to arrive in Belgium for the transplant except this young Yerushalmi.

With the clear Divine Intervention, this budding talmid chacham received the liver and is now recovering from surgery.
The enormity of this miracle was even greater after the successful liver transplant. The doctors said that the young yeshiva student's liver was very deteriorated and diseased and it was a matter of days his liver would stop functioning completely. The doctors unanimously believe that if this young man had to continue waiting for the liver transplant, he would have been long dead.

A treasure discovered

We discovered a treasure today: My father had given me two pairs of tefillin to get checked-one small pair, and one pair that he said was from his bar mitzva. I had my doubts, as the pair he was using during the shloshim period of mourning was what he had told me earlier was from his bar mitzva, 73 years ago. Anyway, my dear sofer friend, Rabbi Yaakov Safranovitz, told me, that there was good news and bad news: The bad news was that the small pair, which I believe were from a deceased cousin who more than 50 years ago, had left them with my parents when he was in the army and stationed in California, were not kosher, nor were they worth fixing as they were of poor quality. However, the other pair, he said were definitely not from my father--they were at least 150 year old! The quality of the parchment was thick and superb, and the script, which was in the style of the Baal Hatanya, came from Russia, had to have been written by a G-d fearing person, by a very high soul, and was of a very high quality.

I remembered back, that in 1974, when my father had come to NY for my graduation from Yeshiva University, he had brougth with him these tefillin. At the time the batim (cases) were very old and falling apart, and we brought them to a sofer (scribe) in the lower east side, who checked them and placed them in their present batim. For those of you who know anything about safrus, the parchment was so thick, that it would only fit into dakos, not the usual gasos that are used today! So my dad and I put our heads together, and we realized that these must have been the tefillin of my great-grandfather, Yosef Schwartz,a"h, born in 1862, moved to Jerusalem circa 1925, in his last years was a gabbai tzedoka for Kollel Shomrei Hachomos, and who, when he passed away in 1931, was buried among the holy souls on Har Hazeisim (the mount of olives). I have merited to visit his grave twice. It will take about 2 weeks to properly restore these treasures, and G-d willing, my dad will be use them for special occasions for many years to come.

The Alchemist And Getting Unstuck in order to find our Treasure

So many of us get stuck in the ruts of our lives: perhaps we feel that we must make ends meet, and therefore, we are compelled to continue on our present path, never stopping to consider our dreams, that is, until it's too late, and we're too old to do anything about it; Perhaps we choose to barricade ourselves in the safety of our comfortable existences, never daring to venture beyond the needs of our physical beings, while our souls long for spiritual nutrition. Yes, there are some adventuresome spirits who actually do seek out their dreams, traveling to far away and distant lands. Yet, with neither map nor compass, invariably they return home empty, unfulfilled and a whole lot poorer. What a tragedy that most of us get old, lose track of the dreams of our youth, and hardly consider why we were brought into this world.

The truth is that the fulfillment of our dreams, and our hidden treasures are really close at hand. The Torah tells us in Devarim 30:14, "For this thing is very near to you." If we would just stop and shake ourselves, wake ourselves up a few times each day, we might consider what our Beloved Father, Friend, and confidant, the A-lmighty, has given us. If we did realize the scores of new opportunities and choices we have each day, we could be much, much closer to our finding our treasure, and by sensitizing ourselves, training ourselves to think differently, and considering just how significant each choice we make is, so much of what is hidden would be revealed to us.

Recently, A dear friend lent me the book, "The Alchemist" written by Paulo Coelho. "The Alchemist" is one young man's search for his treasure and his destiny. It is a story about the challenges of getting unstuck, and in the end, finding one's treasure. What particularly struck me about "The Alchemist" is that it seems to be based on the wonderful Chassidic story retold by Rav Chanoch Henich of Alexander (the founder of the second largest Chassidic group in Poland before World War II) in the name of his rebbe, the great Chasidishe master, Rav Simcha Binim of Peshischa, (who, in turn, was the closest student of The holy Jew of Peshischa, The first Biala Rebbe).

Here is the story: In the city of Cracow, Poland there lived a Jew named Reb Eizek Yekeles. Reb Eizek dreamed repeatedly that he should make the long journey to Prague, and there, near the royal palace, under the bridge, he should dig in the ground where an unbelievable treasure awaited him! At first he ignored the dream, but when it repeated itself, again and again, he told it over to his wife, who encouraged him to fulfill his dream. The next morning without delay Reb Eizek set out by foot for Prague, and headed straight for the bridge near the palace. But to his dismay, he discovered that the area was heavily guarded, day and night, by armed soldiers. How could a little Jew from Cracow sneak in under the watchful and fearful eye of the troops and start digging under the bridge for his treasure? What a disappointing climax to such a fatiguing journey! Now he would have to make the long, exhausting trip home again, empty handed. All day long, he walked up and down the riverbank near the bridge, feeling sorry for himself, and when night fell, he returned to the inn where he was staying, and tossed and turned until daybreak. Yet, he wouldn't give up. Each day, day after day, he would walk up and down the riverbank, trying to figure out how he could dig for his treasure. After a number of days, the captain of the guard became curious about the sad Jew who kept returning day after day, and who seemed to be looking for something. He decided to approach him to ask him what he is doing. Though at first hesitant, R. Eizek poured out his heart and told the captain his whole story. The captain exploded in laughter. "Who on earth believes the kind of nonsense they see in dreams? How can you be so foolish to come all the way to Prague because of a dream? Why I, myself, dreamed the other day that I should travel all the way to Cracow, where I would find some Jew named Reb Eizek Yekeles. If i were to dig under the stove of his house I would find an unbelievable treasure. Now I ask you: do you think it would occur to me to take seriously such a ridiculous dream, and to travel all the way to Cracow? At long last, Reb Eizek understood why he had come all the way to Prague. And without delay, he excitedly rushed home began digging and found the enormous treasure buried under his stove just as the captain had told him. From his newly found fortune he built a magnificent Shul completed in 1644, and though twice it was ransacked, first by Swedish invaders during the war of 1655-1658, and recently by the Nazis, my their name and memory be erased, it was recently restored as a historic monument by the Polish government.

We must never lose track of our dreams. Ha-Shem is constantly speaking to us, constantly guiding us to find our treasure. We just need to train ourselves to become good listeners, to hear what we really are supposed to hear. It takes hard work and focus. But as our sages tell us, one who seeks to purify himself is helped from Above.

A Rendezvous in Space and Time

We, in exile, begin tonight a rare, twice a year, opportunity to commune with The Divine, a rendezvous in space and time. As you may or may not know, Pesach and Sukkos begin and end with holy days, which serve as bookends for the middle days which are called Chol Hamoed, and it is those days that I refer to. We find one other seemingly different circumstance in which the term moed is used: Ohel moed, which was the tabernacle or tent of meeting, in which the Torah tells us the Divine presence rested while the Jews traveled in the wilderness on their way to the Promised land.

Yet, I would contend, that their commonality is incredibly profound. Our sages teach us that a main goal in our short sojourn on this world should be to sanctify time and space, and to dedicate all that we do to elevating all that is given to us. But the essence of Judaism asks us to go one step further: We need to consider that just as the A-lmighty created and manifests His dominion over space, He created and rules over the dimension of time, as well. With this perspective, we can begin to think differently, to consider that both time and space overlap in a very quantum way. As Jews, this manifests in the following ways: first, we are taught that every event which occurs at a given time of year, leave an imprint and affects us, even if it occurred hundreds or even thousands of years ago. The Kabbalah teaches that the "light" from earlier events is accessible and shines during times of meeting, moadim. Second, we need to realize, that just as our actions leave an imprint upon the world, as significantly, our use of time leaves a mark upon the world as well. Third, from a medical perspective, we need to realize that not only does our use of time impact the world, but it impacts our bodies and souls as well!

Which brings me back to Chol Hamoed. Chol Hamoed, (the intermediate days of the Festivals) literally means the mundane or secular of the Divine convocation. The root of the hebrew word chol is chalal, which means a void or a hollow space. We acknowledge a similar void or emptiness when we make havdallah after Shabbos and declare the dramatic contrast between the light of Shabbos and the darkness of the week, with the statement, Baruch Hamavdil bain kodesh lechol (Blessed is the One who distinguishes between that which is holy and that which is mundane). It is, therefore, our task in each coming week, to attempt to fill that void. How do we understand though, the "void" between the two festivals: in our case, one commemorating the open G-dly revelation and deliverance from Egypt, and the other commemorating the splitting of the Red Sea? The holy Zohar give us some direction: It compares Chol Hamoed to the moon, which, although it has no light of its own, mirrors the brilliant rays of the sun. The "void" of Chol Hamoed, therefore, is filled in by the exquisite reflected light of the festivals that surrounds it. Our sages view Chol Hamoed with such reverence, that they tell us, "One who (looks lightly upon and) shames Chol Hamoed is considered like an idol worshiper" and ..."has no share in the World to Come!" Why such strong language? Because our sages needed us to reflect upon the awesome holiness contained within these days, (and not fall prey to the temptation of viewing Chol Hamoed as just intermediate vacation days) which contain powerful reflected light, a light that if we connect to it, will give us a unique opportunity to feel G-dliness, almost like our forefathers in the wilderness! And just as the generation in the wilderness, was protected much like a fetus in its mothers womb, so too, Chol Hamoed can have a wonderful impact on our health and well being, enabling us to feel G-d's presence. And just like Shabbos is a rare opportunity to free ourselves, body and soul from the slavery and idol worship of technology, so too, Chol Hamoed, gives us that opportunity. So if we dress like it's still Pesach, we eat like it's still Pesach, and we refrain from doing activities or work which distract us from the bliss of being in the presence of The King, we take advantage of a most wonderful opportunity. Try it, and see if it works.

Chinese herbs contraindicated during Pesach (passover)

Dear Friends,

As I have in the last two years, as a public service, I am posting the list of Chinese herbs that are contraindicated for observant Jews during the 8 day (7 for those living in Israel) festival of Pesach, which begins tomorrow evening (Monday) at sunset. During this holiday, Jews refrain from consuming or benefitting from certain leavened grain products known as Chametz. (Ch is pronounced as in Chanuka and not as in child) Below is a list of Chinese herbs that are intrinsically Chametz or are processed in a manner which renders them Chametz and are therefore not recommended (Know that this list has been made based to the best of my knowledge, and is in know way authoritative or the last word. Though the medicinal substances listed below, are definitely, and in all circumstances Chametz, there my be other substances or herbs that inadvertantly have left out):

1. E Jiao-Equus Asinus
2. Shu Di Huang (note that Sheng Di Huang is OK)- Rehmannia Glutinosa
3. Chuan Xiong-Ligusticum
4. Rou Cong Rong-Cistanche
5. Gui Ban Jiao-Chinemys Reevesii
6. Yi Yi Ren-Coix (often substituted with pearl barley)
7. Mai Ya-germinated barley
8. Da Mai Miao-Barley sprouts
9. Yi Tang-maltose
10. Fu Xiao Mai-light wheat
11. Lu Jiao Jiao-Cervus Nippon
12. Shen Qu-Massa Fermenta
13. Huang Jing-Polygonatum

Should any of you know of any other substances which are Chametz, I would encourage you to let me know. Also, be aware that any medicines in pill form containing these ingredients definitely are problematic to the observant Jewish consumer.

Of course it goes without saying, that this list is only addressing the issue of Chometz, and not other issues relating to Kashrut (Jewish dietary laws). Feel free to contact me should you have any questions.

Wishing everyone a happy and healthy holiday season.

A quick laugh as we turn into the home stretch for Pesach

Obsessive compulsive disorder (OCD) is nothing to laugh about. It is a condition in which the brain gets stuck, which appears to result from a miscommunication between the orbitofrontal cortex (OFC), the caudate nucleus of the basal ganglia and the thalamus. It is a heart-breaking mental disorder, characterized by intrusive thoughts (the obsessive component) that can produce extreme anxiety, and prompt repetitive behaviors aimed at reducing this anxiety (the compulsive component). That being said, I have found in clinical practice that a combination of acupuncture, craniosacral therapy, nutraceuticals and Chinese medicine can be very successful in resolving it, without needing to resort to mild altering pharmaceuticals.

Erev Pesach is a very special time as we search inside of ourselves as well in our homes for Chometz, literally, as well as for its metaphor: arrogance. May Ha-Shem help us to succeed in our search and destroy mission, and may we bring in Pesach with lots of love and support for each other, and with hearts purified of chametz!

Eating with awareness: empowering ourselves through our diet

The ultimate goal of the physician should be to promote balance and teach patients and students how to live in a manner which will promote balance and wellness. I believe that we need to cultivate four aspects of our lives if we are to succeed in that goal: what we eat, how we sleep, how we move and oxygenate our bodies, and how we nourish our spirits.

This article will be the first in a series of what and how to not to eat, as well as what and how we should eat. I choose specifically to mention what not to eat first, following the guidance of King David, who says in Tehillim: "Turn away from evil, and do good," teaching us to first eliminate that which harms us. Concerning how one eats, the Rambam says in Hilchos Deyos: 3:2 , "One should set one's heart to eat...things that are beneficial to the body, whether they are sweet or bitter, and not eat things that are harmful the the body, even though they may be sweet to the palate."

So with that introduction, my first recommendation of a substance to avoid would be good old-fashioned, Coca Cola (Well maybe not so old-fashioned: The original Coke contained cocaine, thus its name, and even as a kid, in the late 50s, it was known that if someone wanted to ditch school, an instant fever could be produced by drinking a bottle of coke with 2 aspirin!). The main ingredients in a 12 oz can of Coke are carbonated water (from carbon dioxide, the waste product that we breath out), 39 grams of sugar (more than 8 teaspoons), natural flavors, caramel color, about 50 mg of Phosphoric acid, and about 35 mg of caffeine.

Upon drinking a can of coke, more than 8 teaspoons (39 grams) of sugar hit your system. The liver and pancreas respond to this rush of simple carbohydrates by turning them into fat. The caffeine causes the pupils to dilate,and the blood pressure to rise which in turn causes the liver to release more sugar into the bloodstream. The caffeine also blocks the adenosine receptors to the brain preventing drowsiness and is an excitotoxin, killing brain cells by stimulates the dopamine and pleasure centers of the brain.
The phosphoric acid chelates or binds calcium, magnesium and zinc in the small intestine, and the diuretic action of the caffeine causes these minerals to be excreted by the urine, leading to osteomalacia and osteoporosis. And this is all about REGULAR COKE. What about diet coke? Stay tuned....

When we have a choice, and when we don't

In the musaf prayer of the Days of Awe, our existance in this world is described as a fleeting dream. We live under the illusion that we are supposed to be raised with two normal stable loving parents, with normal loving siblings, go to school, get an education, get a job, get married and have a loving, stable relationship, buy a house, have children who we train to love and honor us, age gracefully, and at the right time pass away to the world of truth. That is our manifest right, and when things don't go according to that scenario, injustice has been dispensed, right?

But when one thinks about it, is it not the ultimate expression of arrogance to assume that we call the shots and that we deserve all of the above?

On the contrary. The one thing we do have in this world, is choice. The choice that we are given even preceeds our birth. In the Kabbalah we are told that we are even given the choice of who our parents will be before we are born, knowing, as we do there, in the world of truth, that our job as we come into this world, will be to repair and fix what our souls need in order to complete the task that our soul requires to reach completion. That choice continues throughout our physical existance. And when our time is up, as it was in the case of my mom when she passed away a month ago, after 91 years on this earth, we return to where we came from, and must answer for the decisions that we made on a daily, yes, even on a moment to moment basis, during our lifetimes. Now Mom's free choice is gone, and all that she has is my Dad, my sister and myself to influence her eternity, by the Kaddish that we say, by the learning that we do, and by the good deeds that we accomplish.

The midrash tells us that, involuntarily we are conceived, involuntarily we are born, involuntarily we die, and involuntarily we must account for ourselves in the heavenly court.

The "Donna Reed" ideal sitcom families of the 50s were nothing but a fantasy, worse, a lie! The images conceived by writers encourage one to fantasize that someone else's reality is the way it really is supposed to be, it is really what I deserve, and if I am not given that opportunity, I have been dealt injustice. What a terrible thing it is for one to stop living themselves, and instead, to live vicariously in the never-never land of their imagination! When one does this, he stops growing, he stops appreciating the blessings that he has been giving, and he creates a chasm between himself and Ha-Shem. When one stops appreciating the sweetness of the blessings that he has been given, invariably he finds his existance, as it is, to be unbearable. And he does whatever it takes to kill the pain of what he perceives, he anesthesizes. His pain killer might be drugs, it might be pornography, it might be cumpulsive eating of food, it might be tobacco, it might be alcohol, it might be television, it might be sports, it might be music, it might even be vacations, but whatever it is, the common denominator is that the person is miserable with their existance and needs to run away.

But as I said before, WE DO HAVE FREE CHOICE, and we need not perceive our lives as miserable leaving us little choice other than to escape: either by way of anesthetic or by quitting: quitting our jobs, our marriages or our lives, Chas V'Shalom.

The first place to start is by looking at the many blessings we do have in our lives, and daily, give thanks for them--WITHOUT ANY BUTS. Period. Then we need to make every effort to make small changes that are absolutely available to us. Part of empowering ourselves is to constantly remember that we always have choices! It is our decision to choose not to overeat, for example. It is our decision to recognize the connection between our behavior and our physical, emotional, mental and spiritual health. It is our decision to choose not to exercise. It is our decision to pursue helping resources to address emotional and physical tasks that we feel we can't resolve independently.

The internet can be an insidious, dangerous parasitic monster, but it can also be a tool, to connect to resources and receive support on a scale heretofore completely unheard of.

We are never stuck. Ha-Shem ALWAYS provides the remedy before we are disabled by illness. But we need to listen and we need to acknowledge that choice is always ours. But if we choose not to choose and remain in a state of inertia, than we need to know that we will involuntarily need to answer for ourselves when our time comes. The Midrash tells us that the greatest castigation and reproof we will receive is the defense we give to not having done right when we had the choice in this world. The prosecution will use all of our excuses against us, showing us how we wasted our lives, our money and our potential to do good. But then, it will be too late.

loneliness

A new friend wrote to me recently that he felt bad that the people he used to hang out with ten years previously were all doing the same thing, as back then--nothing. Yet they found him on Facebook,the new place for people who are bored to hangout! I wrote back that the friendships he had back then were probably superficial. Often when one grows, one leave behind those from the past. I left for Yeshiva back in 1970 and returned to LA in '76. When I came back, I felt so alone. Many of my dear friends from the past now viewed me as a religious fanatic, and neither wanted to be with me, nor grow with me. As time has passed I now see many of my peers from my youth as acting and looking really old! Yet the Torah, and especially, the teachings of Chasidus guide us to maintain a joie d'vivre, a youthful optimism and joy of life, while working to grow in knowledge and connectivity with Ha-Shem. When one is constantly aware that "Ein od milvado" (There is none other than Him), then one never feels alone. It is a tremendous challenge, for we live in an unforgiving, selfish, cruel and particularly lonely society. People survive by "hanging out." Yet how many friendships are genuine, without strings attached? As our chazal tell us in Pirkei Avos perek 5: "Any love that is conditional, will cease when the condition upon which it depends vanishes. But if it is unconditional, it will never cease."

I would suggest, therefore to first and foremost honor yourself, body and soul, and try to be misboded daily, reviewing the course of the days events, considering what happened to you and why, and what you could have done differently to better please Ha-Shem. Work hard to love people only to help them, and without any agenda or ulterior motive (even such as kiruv-influencing them to become observant!) And as you do chesed (acts of kindness), know that you are making the A-lmighty smile. What we do does matter. Don't waste time with unnecessary activities or stimulation. The more one works on doing for Ha-Shem and healing the world, the less lonely one feels.

emerging from the cocoon, life after death

I have decided to share with you some thoughts and observations that I hope you will find helpful, as physician, practitioners, patients and members of the fraternity of mankind.

As some of you may know, my mother passed away exactly 2 weeks ago. Judaism legislates a period of shock called aninus until the burial of ones beloved, in which, paradoxically, one is exempt from all positive precepts, all commandments. Generally, this period is a day, or at the most 2 days, and is followed by the burial and the next step of mourning, the week of shiva which I will talk about shortly. But because the undertakers union would not allow for a burial on New Years day, we were left in no man's land until Sunday, when we finally said goodbye to dear mother.

As I mentioned, the shiva process which lasts a week follows the burial, and for that week I didn't leave my home, but once, Thursday for just 2 hours, to sit with my sister and father. A steady stream of friends and family attempted to console, yet I felt numb, as if enveloped in a cocoon. It is informative that the greeting of consolation that Judaism teaches that one gives a mourner is, "May the Omnipresent comfort you among the mourners of Zion...," for no human consolation can fill the void that a child feels when he loses his parent, no matter what his age. And yet, as with a stroke victim, which Mom ironically was, healing therapies can build new connective pathways, though they can never undo the initial damage. The love and sweetness that I felt and feel has indeed begun to build new pathways of connectivity within and without.

As I have emerged from the cocoon of sitting shiva, I have felt that I have been transported to a different place, and that childhood was now over, at age 57. I felt blessed to know that mom was always there for me, an ethereal extension of the womb. But now like a ripe fruit, I have dropped off of the tree, and not only must grow on my own, but must consider my actions all the more carefully. Gone are the days of staying up until 2 or 3 in the morning, as I now must get up early to attend and lead prayer services, and pray to elevate her soul. Every action I take, every work of scholarship that I study, I try to keep in mind that I engage in them to elevate her soul. This short sojourn that we have on earth, is the only opportunity that we have to better ourselves, our loved ones and the world. I had written a lot in the past few months about how what we do matters. Once one leaves this world, Judaism teaches that only one's loved ones can better their eternal destiny. And so I attempt to give back to some small degree what she so unselfishly gave to me.

I received an interesting phone call today from a patient, a new mother, who got her first period, unexpectedly, 10 months after giving birth. Though, of course, I can never know or feel what a woman feels when menstruating, still my experience has, to some degree, I think given me a new insight into the miracle of a woman's menstrual cycle. It seems to me that perhaps, menstruation is a kind of death that a woman experiences, with the potential for life giving not being fulfilled. The dramatic changes in body and emotion that a woman goes through each month takes her to a different place. And like the mourner, I think that it is appropriate that she honor, to the best of her ability this transitional cocoon that she is going through, introspecting and nurturing herself. By doing so, it would seem to me that she too can emerge on the other side, a little more mature, and respectful towards her body and soul as she prepares to carry on.

May those of you who are blessed to still have both parents, invest the time to honor and appreciate them while they are still alive, and may those of you who have shared and experienced what I am going through, be conscious and honor your parents memory.

The Vilna Gaon on Doctors and The Chafetz Chaim on Health

I wanted to share with you (without comment) two fascinating stories, one from the GR"A(The Vilna Gaon), and the other from the Chafetz Chaim, each giving us a glimpse of their uniqueness and greatness. The first story I saw in the Kuntres,(booklet) "Verapo Yirapeh", quoted by the tzadik, Rav Zundel Salanter,ZT"L and confirmed by Rav Chaim Kanievsky, Shlit"a.

Once the GR"A went to visit his sick brother, Reb David, and found two prominent physicians present, one from Amsterdam, and one from S. Petersburg. Asked the GR"A,"What do you need doctors for, is not Ha-Shem the Healer of the sick?" Countered the physician from Amsterdam, "Was is without reason that Ha-Shem created doctors and medicinal therapies?" To which the GR"A responded, "And was it without reason that
Ha-Shem created pigs? (Of course, for he created them) for the uncircumcised and the impure. So too, doctors were created for gentiles but not for Jews. For we have
Ha-Shem who heals the sick and creates medicines and medicinal therapies." Now concerning this anecdote, Rav Chaim Kanievsky makes two qualifications: one, the GRA's statement only applied to select individuals on a very high level. Two, the GRA's statement that "just as pigs were created for gentiles, so too the path of medicine was created for gentiles" refers to a time when Jews are on the same level as they were at the giving of the Torah. But today, it is certainly appropriate to utilize medicine as we are no longer on such a high level.

The second story comes from the book, "Chaim Briyim k'halacha", which quotes from one of the Chafetz Chaim's students in the Radin Yeshiva, Rav Pesachya Menkin, ZT"L, originally told over in the magazine, Sha'are Tzion. "The love that the Chafetz Chaim had for those who learned Torah was the love of a father for his children. He wasn't satisfied merely to gather Torah students together in one place, and it wasn't enough for him to worry about their spiritual needs, but he also concerned himself with their material needs with extra love. I remember that when I learned in Radin in the summer of 5663 (1903), our great teacher of blessed memory, came to the ezras nashim (the women's section of the yeshiva), as was his holy custom, each Monday and Thursday to teach us mussar before ma'ariv prayers. Were we ever astonished, when we heard the non-conventional "mussar" emanating from his holy lips: 'Don't overdo learning Torah. A person needs to protect his body so that it doesn't weaken nor get sick. Therefore one needs to rest, to regenerate and to pursue keeping one's mind clear. One should take a walk towards evening, or sit in ones room and rest, and if at all possible, even wash oneself in the river to strengthen one's body. For excessive rigor in learning comes from the advice of the evil inclination who encourages one to overdo learning, weakening one's body over time, and actually preventing one from learning Torah,causing one to lose any reward that he may have accrued. And from my own body I can see, recalling the days of my youth, when I learned beyond what my body was capable of handling, and as a result, I weakened my eyes to the point where my doctors commanded me not to learn any sefer in depth for two years! So isn't it obvious from this, that "over" diligence comes from the advice of the evil inclination? And furthermore, if someone actually becomes sick, Heaven forbid, and by neglecting one's health as a result of over-diligence in learning, his life is shortened, what can he possibly say in his defense before the heavenly court?' And so on continued the Holy Chafetz Chaim for 20 more minutes. Our master zealously guarded the health of the Yeshiva boys, making sure that they wouldn't learn when it was time to sleep, and on more than one occasion, he would arrive in the beis hamedrash late at night and in his inimitable sweet manner, insist that it was a mitzva for the yeshiva boys to stop learning and go to sleep, at times even climbing onto a stool himself, and extinguishing the lights in the beis hamedrash.

Vitamin D and the Torah

Here is a riddle: Where is `Vitamin D' Mentioned in the Torah?

In Parashas Vayishlach, we read about the famous battle between our forefather Ya'acov and the angel of Esav. This wrestling match lasted throughout the night with the two opponents locked in a head-to-head match for survival. As dawn approached, Jacob's nemesis took a cheap shot below the belt dislocating Yaacov's hip. As a result, we are told that Yaacov developed a limp, and to commemorate that incident, we Jews do not eat the sciatic nerve.

In this story, which is found in Braishis 32:32, we find after their battle that"... the sun shone for him." Rashi, the classical 10th century commentary, asks what do the words "for him" mean. When the sun shines is it not shining `for everyone'?! Rashi answers by telling us that the sun had a specific benefit "for him," for Yaakov avinu, and that was to heal his hip, that this musculoskeletal injury to Ya'akov avinu's sciatic nerve and hip was healed by the mechanisms that Ha-Shem implanted in the rays of the sun! And as the Prophet Malachi puts it "It is a sun of charity, with healing on its wings." (This is the source for the verse which serves as the inspiration for my friend Avrohom Greenbaum's book, "WIngs of the Sun", BTW).

What, though, are the sources from whence the sun received its incredible healing properties?

There are two answers to this: One is a medrash concerning Yaakov avinu's grandfather, Avraham. The medrash that tells us that our forefather Avraham used to wear a Kameah (either an amulet or a jewel) around his neck. Anyone who was sick would look at this kameah, and be healed. After he died, Ha-Shem took the kameah and hung it around the sun.

But going back to the beginning, our sages tell us that the light we see from the sun today, is only a fraction of the light it originally had, that its full light is hidden, our world being unworthy of it, but that in the future, in the messianic age, it will again be revealed in its full glory. During of the plague of darkness in Egypt, our forefathers were given the opportunity to experience this incredible ethereal light which allowed them to see all that the Egyptians had hidden from them. We are also told that if one peers into the Chanuka candles, one is able to get a glimpse of this original light as well. In any event, can you imagine what incredible healing powers that this original light must have?

Biochemically, Vitamin D is manufactured by the interaction between the skin and sunlight, plays a major role in the absorption of calcium in the digestive tract. In supplement form, it is important to know that there are two forms, one very useful, and the other potentially toxic. Always make sure that you take Vitamin D in the form of D3 (Cholcalciferol) and avoid Vitamin D2 (Ergocalciferol).

As I have implied, there are two ways to healthily get adequate Vitamin D3:

One is to try taking a 15 minute walk in the early morning, before 10 am. The morning sun is the best.

The other way is to take Vitamin D3 (Cholecalciferol) in supplement form. It is significant to emphasize that the majority of American are severely deficient in Vitamin D. Not only that, but the latest studies have shown that the outdated USDA RDA of 400 I.U.'s is grossly inadequate. Because, I unfortunately, don't get enough sun, I personally take 5000 I.U.'s of D3 in vegicap form. Though I would not necessarily recommend taking more than that (it is a fat soluable vitamin), from research I have done, I would feel comfortable recommending that dose to any adult who spends the majority of his time indoors.

Vitamin D plays a significant role in the absorption of Calcium in the digestive tract, and promotes immune function, having a major impact in the prevention of Cancer, strokes and auto-immune disorders such as MS and Alzheimers disease. Vitamin D3 deficiency can result in Obesity, Type 2 Diabetes, High Blood Pressure, Depression, Psoriasis, Fibromyalgia, Chronic Fatigue Syndrome, Kidney Stones, and Osteoporosis. As well as improving immune function, it also improves mood, reduces pain, and is neuroprotector against toxic chemicals. D3 is both a vitamin and a hormone. It acts as a vitamin to bind with calcium to promote proper absorption, for we cannot digest calcium without adequate amounts of Vitamin D3. Also it is important to note that Magnesium promotes proper Calcium utilization as well.

Again, make sure to only take D3, for D2 doesn't offer these benefits!

(Credit for major portions of this article go to my friend and colleague, Dr. Daniel Wasserman of Miami Beach)

The spiritual pathogenesis of Cancer

The Biala Rebbe, Shlit'a, is in Los Angeles now, and I wanted to share with you an insight that I heard from him when he was last here a year ago. One particular evening, as I was serving as translator for the Rebbe, a woman came in requesting a blessing to be healed from breast cancer. The Rebbe answered that tznius (modesty in dress and behavior) is a segula (spiritual remedy) against cancer, particularly breast cancer. She asked him to explain, which he did as follows: "The character trait of chesed (kindness) was what our forefather, Avraham was famous for. In Tehillim, King David lauds chesed as being the foundation upon which the world was built. But even a wonderful trait such as kindness needs boundaries, and without boundaries or when taken to an extreme, can become destructive. We find, for example, Avraham avinu's son Yishmael, took the trait of chesed to an extreme, and became promiscuous. When Ha-Shem created the world, therefore, he balanced chesed with gevurah (restriction) in order to give the light and abundance which Ha-Shem bestowed a vessel that could hold it. So too, our bodies need sunlight and fresh air to flourish, grow and sustain ourselves. This is part of the bounty that Ha-Shem graciously gives us. However, we need to modestly cover ourselves in our to make ourselves vessels to healthily hold that bounty. As I've stated on many occasions, what is true on a physical level always reflects on a spiritual level as well. What then is cancer? It is a proliferation of cells without limit, and without boundaries. It is chesed without gevurah. A healthy body is a beautiful gift from Ha-Shem given to us as a vessel to connect with Him by sanctifying our actions. And being the children of Avraham, we are encouraged to constantly perform acts of chesed. However, without boundaries and taken to an extreme that beautiful fruit becomes spoiled. Therefore one is encouraged to keep oneself healthy, fit and attractive. But, as the Rambam says, this care for our bodies needs to be in order to better serve Ha-Shem and not, hedonistically to flaunt our bodies, causing others to stumble and sin. This, the Tomer Devora states, causes harsh judgements to come upon us, Heaven forbid. How does one sweeten harsh judgements? By behaving modestly, and constantly thinking of pleasing The A-lmighty. This, explained the Biala Rebbe, is the reason why modesty in behavior and dress serve as a segula to arrest the runaway train which is cancer.

May we never know of it.

What we do does matter--an illustration!

As a follow up to my previous post "What we do does matter" I wanted to share with you this wonderful story that I received from R. Baruch Lederman of S. Diego:

"As we read in the beginning of the Torah, Ha-Shem created Adam. Adam went and generated an entire world. Noach saved the world. Avraham came and gave purpose to the world. The individual has amazing power as the following story illustrates:

A teacher in New York decided to honor each of her seniors in High School by telling them the difference each of them had made. She called each student to the front of the class, one at a time. First, she told each of them how they had made a difference to her, and the class. Then she presented each of them with a blue ribbon, imprinted with gold letters, which read, "Who I Am Makes a Difference."

Afterwards, the teacher decided to do a class project, to see what kind of impact recognition would have on a Community. She gave each of the students three more blue ribbons, and instructed them to go out and spread this acknowledgment ceremony. Then they were to follow up on the results, see who honored whom, and
report to the class in about a week. One of the boys in the class went to a junior executive in a nearby Company, and honored him for helping him with his career planning. He gave him a blue ribbon, and put it on his shirt. Then he gave him two extra ribbons and said, "We're doing a class project on recognition, and we'd like for you to go out, find somebody to honor, give them a blue ribbon, then give them the extra blue ribbon so they can acknowledge a third person, to keep this acknowledgment ceremony going. Then please report back to me and tell me what happened."

Later that day, the junior executive went in to see his boss, who had been noted, by the way, as being kind of a grouchy fellow. He sat his boss down, and he told him that he deeply admired him for being a creative genius. The boss seemed very surprised. The junior executive asked him if he would accept the gift of the blue ribbon, and would he give him permission to put it on him. His surprised boss said, "Well, sure." The junior executive took the blue ribbon and placed it right on his boss's jacket, above his heart. As he gave him the last extra ribbon on, he said, "Would you take this extra ribbon, and pass it on by honoring somebody else. The young boy who first gave me the ribbons is doing a project in school, and we want to keep this recognition ceremony going and find out how it affects people."

That night, the boss came home to his 14-year-old son, and sat him down. He said, "The most incredible thing happened to me today. I was in my office, and one of the junior executives came in and told me he admired me, and gave me a blue ribbon for being a creative genius. Imagine! He thinks I am a creative genius!
Then he put a blue ribbon that says, "Who I Am Makes a Difference", on my jacket above my heart. He gave me an extra ribbon and asked me to find somebody else to honor.

As I was driving home tonight, I started thinking about whom I would honor with this ribbon, and I thought about you. I want to honor you. My days are hectic and when I come home, I do not pay a lot of attention to you. Sometimes I scream at you for not getting good enough grades in school, and for your bedroom being a mess.
Somehow, tonight, I just wanted to sit here and, well, just let you know that you do make a difference to
me. Besides your mother, you are the most important person in my life. You're a great kid, and I love you!"

The startled boy started to sob and sob, and he could not stop crying His whole body shook. He looked up at his father and said through his tears, "Dad, earlier tonight I sat in my room and wrote a letter to you and Mom, explaining why I took my life, and I asked you to forgive me. I was going to commit suicide tonight after you were asleep. I just did not think that you cared at all. The letter is upstairs. I don't think I need it after all."

Anger Management

Last week, in a Jewish online discussion group I happened to see a course offered in anger management. That this is an ever-growing problem in our community I find both sad and ironic. The essence of Judaism is to find the sweetness and G-dliness in the chance occurances and events of our lives.

As such I think that it would be informative to share with you what the Rambam says about anger: (Hilchos Deyos 2:3) "...Anger is such a detrimental character trait, that one should distance oneself from it to an extreme, and train oneself to not get angry even over something that one would be justified in getting upset about. And even in a case where one is in a position of authority (such as in the case of a boss, a parent, a teacher or a community leader), and wants to instill awe or fear upon those under him in order to instruct them how to behave, he should appear as if he really is angry, pretending to be so, and yet inside, remain calm and composed. Our sages tell us that those who get angry are considered like idol worshippers, and one who gets angry, if he is a scholar, he will lose his wisdom, and if he is a prophet, he will lose his prophecy. To angry people, their life is no life! Therefore our sages commanded us to distance ourselves from anger to such a degree that one trains oneself not to be affected by words that would usually provoke one to anger. For the way of the righteous is to be insulted and not insult, to hear themselves being embarrassed and not answer...."

As the verse says in Mishlei (Proverbs): "Know Him in all of your ways...." One who gets angry, in essence, denies that Ha-Shem is part of his life, for if everything comes from Him, and if He is the ultimate good, is it not shortsighted and childish to react to that which befalls us with anger? The fact that anger is so pervasive in our community is no less pathological than is overeating and obesity, as both reflect a lack of connectedness with Ha-Shem, and act as anesthetics for our perception of pain. Perhaps initially, in both cases, we can take therapeutic steps to resolve these imbalances (anger management and diet therapy), but I would suggest that far more important would be to address the pathogeneses, the root of these disharmonies, and remedially teach those who are afflicted with these illnesses how to better involve Him in their lives, searching within and refining our ability to perceive the constant blessings that we are showered with.

What we do does matter

Dear friends,

I have been listening to an amazing CD by R. Shalom Arush. He makes two incredibly important, yet incredibly simple points: 1. Everything we do matters and when we don't judge and work to correct ourselves, then we are judged above. What that means is that only reason bad things ever happen to us is because we have failed to review the events in our lives, and correct our failings, on a daily basis. We need to be aware that whatever we do that is wrong, haphazard, insensitive, careless, or hurtful causes damage, to ourselves, to our companions and to the universe. Rav Soloveitchik, Z"L, BTW, said the same thing. This that Ha-Shem created really is perfect, and damage, which is imperfection, must be resolved. So either we, ourselves can resolve the damage by judging and correcting ourselves, feeling deep sincere remorse for the harm we have done, and resolving not to hurt ourselves and our world in the same manner again. Or Ha-Shem will be forced to heal the "dis-ease," the imbalance that we have perpetrated, by bringing harsh judgement. This is also alluded to in principle #8 of Traditional Jewish Medicine (TJM), that pain is a gift.

A second significant point he makes, is that before any action we perform, no matter how seemingly insignificant, we need to pray that He should help us, that our actions should meet with His approval, and that they should please Him. This is part of the process of involving and knowing Ha-Shem in all of our ways, and by involving Him, He will smooth all the difficulties that get in the way of our growth and progress, which is principle #1.

Have a wonderful, Joyous Shabbos!

SAVING ONE'S LIFE USING NON-CONVENTIONAL HEALING METHODS

The Torah teaches us that saving one's life takes precedence over any religious observance, even Shabbos or Yom Kippur! The story is told of an elderly Jew who was told by his doctor that he needed to eat on Yom Kippur, even though he felt that he was strong enough to fast. He approached his rabbi certain that he would be allowed to fast. Instead, the rabbi told him, "In my synagogue, we don't allow idol worshippers. If you choose to fast, you will never again receive an aliya to the torah and will be excommunicated from the community! I don't care whether the name of the deity you worship is Baal, Molech, Krishna or Yom Kippur, it is still idol worship. The torah explicitly teaches us that one who has been determined by an expert to potentially be in a life or health endangered situation by fasting, is forbidden to do so, and to fast under such a circumstance would be considered as a severe violation of the Torah!"

From this story we see the extent that the Torah values the preservation of human life and health. But there is another important discussion in the Torah which calls this principle into question.

As Jews we are forbidden to engage in activities which utilitze the para-psychic to either predict the future or to influence it. These are the prohibitions of kosem and kishuf. The fact that they work are not the issue, no matter how simple or exotic. Any external method used to predict the future is considered kosem and is forbidden by the Torah. Rav Itche Meir Morgenstern of Jerusalem explains that this is the problem with using a pendulum, or muscle testing to extract information. (By the way, muscle testing to determing allergy or sensitivity is permitted, as it merely tests the body's relative strength in the presence of a food or substance, and doesn't request subjective information from the subconscious.) The fact that they works is irrelevant, as in each case information is acquired through para-rational means. This is the issur of kosem or divination. But the prohibition of kosem does not apply to someone who perceives the future simply through their own heightened awareness. In reality, there are 3 gradations: First there is kosem, who, as I mentioned, uses various methods, which by the fact that they do not originate from a source of kedusha, are rooted in tuma. Second are those masters of the Holy Names of Ha-Shem, who use those the powers of kedusha, not so much to acquire information, but rather, specifically to increase the presence of G-dliness and Kiddush Ha-Shem in the world, and whose entire modus operandi, is through kedusha and tahara. But then there is the third group--and psychics are included in them. This group is connected to the klipa noga, which is neutral, but very vulnerable. Therefore, one who has an innate sensitivity needs to be careful not to fall prey to the forces that might encourage using this gift for inappropriate means, such as being a fortune teller and the like.

Predicting the future through technical means is also closely akin to kishuf, or black magic, and the line between kosem and kishuf can easilybecome blurred. What distinguishes them is that kosem only attempts to predict future events, while kishuf also professes to influence and change them for good or bad.

There is also an interesting controversy between the shulchan Aruch (Yoreh Deah) and the Zohar Hakodesh in potential life threatening situations (pikuach nefesh). The Shulchan Aruch adjudicates that for Pikuach nefesh one is permitted to engage in Maase Emori and actions that are related to kosem. However, the Zohar forbids it. Rav Morgenstern explains, that because the root of kosem and maase Emori is tuma, one opens himself up to powerful impure influences and if one's life force is sustained by tuma, it is like breathing tainted oxygen, which, Chas V'Shalom, can change a person's whole being and essence. As such Rav Morgenstern does not recommend it, and says that it just is not worth it. Better to recall the pasuk (verse) from David Hamelech in tehillim, "Habote'ach Ba-Shem chesed yesoveveno" (One who totally trusts
Ha-Shem, kindness encompasses him), and as the Chazal tell us, "sakanta adifa m'isura" (danger is more severe than prohibition.). The key is the root of the approach taken. Therefore, included in non-recommended practices are those that have been supposedly sanitized, such as using Reiki, chanting or meditation, inserting or substituting pesukim or Jewish words or ideas. Because their shoresh (root) is from Avoda Zara and Tuma, that insidious abhorrent influence continues to pollute. A skunk is still a skunk, even if it is painted to look like a cat.

Philosophically, we Jews need to always consider whether what we do is in harmony with the Torah. Every action we take needs to be carefully thought out. A jew is never neutral. Every action can only be Kiddush Ha-Shem or Chillul Ha-Shem. As the pasuk says, "Va'atem had'vekim Ba-Shem E-lokechem chayim koolchem hayom" (You who attach yourselves to Ha-Shem your G-d, are alive today). Being connected to Ha-Shem needs to be viewed as spiritual oxygen, and if one stops breathing, he endangers his life. When our actions come from a non-Torah source, and are involved in the para-psychic, we tread on VERY thin ice, which, to me, is just not worth the risk.

9

Dear Friends,

Forgive me for my lack of correspondance as I have B"H been very busy with my practice and my doctoral program. I wanted to share with you a quick thought that came to me today as we approach the New Year, may it come upon us for good.

The Hebrew year, 5770, corresponds to the hebrew letters, Tav Shin Ayin, in gematria. I have not heard anyone point this out, but those 3 letters spell the word "Tesha" or the number "9".

Our sages of recent years and current leaders as well, have all stated that the suffering our people has endured in the recent past is clearly part of the process of "Ikvisa d'meshicha", the birthpangs of the Messiah, whose arrival, we believe, is imminent.

It came to me that just as a woman carries a baby for 9 month, before giving birth, perhaps the year TESHA is yet one further remez (hint) that the "birth", our redemption, is indeed just around the corner, as we begin "9"

May all of our thoughts, words and actions find favor in the eyes of The Holy One, Blessed be He!

A happy and sweet new year!

How to Deal with Mosquitoes during the Dog Days of Summer

Concerning issues related to health, I always advise my patients to follow the wise advise of King David, who says in Psalms: "Sur me'ra va'ase tov," first get rid of that which promotes or exacerbates a particular problem, and then take proactive steps to resolve it.

As we go into the season when the sun feels a little bit hotter, and the air is a little more humid it is important to understand some basic mosquito biochemistry.

Mosquitoes are attracted to the following:

1. Dark clothing. Therefore try to always wear light colored clothing.

2. Co2 (Carbon Dioxide). When we are hot, sweaty or have been exercising, we give off more Co2. Fires and candles are also sources of Co2, so it's always a good idea to burn a candle where you aren't going to be.

(I should add at this point, that if you tend to have body odor even if you shower regularly and have good hygiene, a medical condition called bromhidrosis, consider taking zinc supplements on a regular basis. I have never had a patient with this problem who didn't respond positively to zinc supplementation!)

3. Perfumes, colognes and other floral fragrances like shampoos.

4. Any Moisture including standing water, and perspiration.

5. Know that the peak mosquito biting hours are from dusk to dawn, so avoid going out during those hours, and cover yourself up as much as possible.

Now as far as insect repellents, if you ask your doctor, he will probably recommend that you use DEET. DEET is a VERY effective insect repellent... HOWEVER, DEET, it is so poisonous that even theEnvironmental Protection Agency says you should wash it off your skin when you return indoors, avoid breathing it in and not spray it directly on your face. I would therefore not recommend using it.

There are, many natural remedies that will repel mosquitoes. Here are some effective ones that I am familiar with:

1. Vitamin B1 (thiamine). Take a B complex containing at least 10 mg of Thiamine 2x daily. It will change your body chemistry so that mosquitoes will be repelled. (Never take individual B vitamins as taking one can cause deficiency in others that you are not taking).

2. Citronella repels them.

3. Tea tree oil. Dab it on areas that are vulnerable.

4. Garlic-eating it, too, will change your body chemistry and will repel them.

5. Cinnamon oil, if you can find it, is an effect repellent.
6. Eucalyptus oil. same as previous.

As we approach the month of Elul and start to prepare ourselves for the Days of Awe, may you merit to draw yourself closer to Ha-Shem...and become completely unattractive to mosquitoes!

Gentle winds of change

One of the 10 principles of TJM is connectivity--developing a sensitivity to see things as they really are, and not be fooled by the illusion of how they appear. The following parable illustrates this well:


GENTLE WINDS OF CHANGE
A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island. The two survivors, not knowing what else to do, agree that they had no other recourse but to pray to God. However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.The first thing the first man prayed for was food. The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man's parcel of land remained barren. After a week, the first man was lonely and he decided to pray for a wife. The next day, another ship was wrecked, and the only survivor was a woman who swam to his side of the land. On the other side of the island, there was nothing. Soon the first man prayed for a house, clothes, more food. The next day, like magic, all of these were given to him. However, the second man still had nothing. Finally, the first man prayed for a ship, so that his wife and he could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island. He considered the other man unworthy to receive God's blessings, since none of his prayers had been answered. As the ship was about to leave, the first man heard a voice from Heaven booming, "Why are you leaving your companion on the island?" "My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered, and so he does not deserve anything."
"You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of my blessings." "Tell me," the first man asked the voice, "what did he pray for that I should owe him anything?" "He prayed that all your prayers be answered."

Swine flu is mentioned in the gemara

Our sages tell us that everything is hinted at in the Torah. An amazing example of this is a passage in the gemara (the oral Torah) which says as follows (Ta'anis 21b):

"The sages said to Rav Yehuda, 'There is a deadly plague among pigs.' He decreed a fast day (to arouse Divine mercy and cancel this heavenly decree). Do we say that Rav Yehuda holds that a plague that is sent to one species could be visited upon other species as well (and the reason he declared a fast day was that, even though Jews do not raise pigs and therefore would not suffer financial loss by their illness, still they may infect other kosher species and cause great financial loss?) No, answers the gemara, pigs are different, for their intestines are similar to human intestines" (and therefore, there is a great danger of human beings actually contracting this plague from pigs!). Rashi explain that pigs don't have extra stomach, unlike cows, and Tosfos further illucidates that people are therefore, more susceptable to plagues that affect pigs than those that affect other animals, similar to human plagues.

Utilizing Western Medicine in a different way

Within the past few years, more and more Western physician have begun to explore alternative therapies. This has given rise to a new field: Complementary and Alternative Medicine (CAM). The idea has been to use so called "alternative" therapies such as acupuncture, chiropractic and naturopathic medicine as adjuncts to conventional Western treatments.

The question of whether the practitioner of Chinese medicine, should enthusiastically embrace this approach will be the focus of this discussion. A clear distinction needs to be made between combining different modalities and integrating Western biomedical substances into the Chinese medical model. (By the way, this question is an area of controversy in China as well, and concerns acupuncture as well as herbal medicine there). I would contend that taking the approach of treating symptoms rather than people is patently flawed. This applies to any medicine (even natural or herbal medicine) that treats conditions and symptoms, rather than people, using the "whatever works" approach to attack the state of imbalance, whether due to repletion or vacuity.

The decision as to which model to use for diagnosis and treatment of the patient revolves around the following question: Does the physician treat with the goal of ameliorating his patient's symptoms, or does he treat with the goal of putting the patient in balance. With the goal of stopping pain or discomfort, the physician needs to consider the fastest, least complicated, least expensive and most efficacious therapy, and the approach with the fewest side effects. Should his goal be to promote balance, then the physician needs to choose a treatment protocol which best addresses the patient's patterns and differential diagnosis, constitution and history, including imbalances in the patient's biochemistry, biomechanics, and bioelectricity, as well as non-physical considerations. The former approach is pure Western Bio-medicine, and the latter is the approach of the Chinese and Jewish medical traditions.

I contend that in years to come, the Western Biomedicine model will go the way of the dinosaurs, an extinct remnant of an ignorant past, much as medieval alchemy and mercury therapies such as those used in Europe by Paracelsus and his peers are now considered. (Of course, there were the exceptional remarkable alchemists who did hone this dangerous skill and used it properly, but they were few and far between).

The time will come, I believe, (and I hope soon!) that there will be an "aha!" moment--when Western biomedical practitioners will wake up to the fact that their approach, of primarily treating symptoms, and not necessarily concerning themselves with the pathogenesis of the illness, nor of the interconnectedness of the body, is flawed. They will realize that medical acupuncture and folk healing which only treat symptoms (in the case of the former, local points or simple empirical patterns such as ST38 for shoulder pain or GB41 for headaches and in the case of the latter herbs or supplements hawked by health food store nutritionists) are no different. Medical acupuncture as practiced by MDs is no more than an introductory cookbook approach to a complex and detailed system of medicine, the network of acupuncture channels and collaterals. The learning is primarily done by video viewing, and involves a total of up to 200 hours of didactic studies and 100 hours of clinical observation and treatment. I have read case studies brought in medical acupuncture journals-by MDs and for MDs, which were embarrassingly inprecise in their methodologies and procedures! Rather, medicine needs to be appreciated as an art, and using a cookbook makes it neither art, nor medicine.

As I said, I believe that a seminal moment will come , just like the fall of communism, that supposedly "perfect" system of government, when practitioners will wake up to the fact that their patients no longer trust their methods of treatment. This patient rebellion will force MDs and even NDs and chiropractors to re-evaluate how they treat patients, and precipitate a paradigm shift in their diagnosis and treatment to truly practice complementary and integrative medicine.

A physician's approach should be to treat the "whole person," for if not, the whole person will not get well. Either there will be some other new condition, or the condition originally treated will return. The Mishna in Avos tells us, "He've dan es kol ha'adam l'cof z'chus." This is usually translated as, "Give every person the benefit of the doubt." But a more precise translation say the Chidushei Harim and the Sfas Emes is that "One should judge the whole person as meritorious." In other words, one should look at all of the factors making up a person before forming an opinion. I would suggest that physicians need take the same approach as well: to treat the whole person and not just suppress local symptoms causing side effects which resulted from the original flawed therapy. Furthermore, using tools wrongly, should not be considered much different than using a sophisticated electronic devise as a hammer.

On the other hand, who says that Western pharmaceuticals can't be used differently, as part of sophisticated, and balanced formulas to treat the whole person? Chinese medicine recognizes that all substances have specific properties such as temperature, flavor and channels. For example, antibiotics are energetically cold and would be indicated for someone who has fever, but not necessarily for someone who has flu-like symptom, and is achy but not hot. Again, the key would be treating the whole person and according to the patient's pattern. If Western meds could be used within this paradigm, I think that they could become more effective and eliminate their side effects. What must never be done, though, is to use medicine to suppress symptoms. Pain relief, for example, is not pain suppression. Dosage also, as with Chinese medicine can make a tremendous difference in terms of a harmonizing treatment. Micro-doses or even homeopathic doses of Chemo, NSAIDS or steroids, might potentially have wonderful benefits when integrated into herbal formulas, but not without adequate research studies and development. I would suggest that every medicinal substance should be evaluated in terms of its actions, interactions, indication and contraindications, specifically in conjunction with other planetary herbs and substances, just as Chinese medicine rarely uses single substances as formulas. Though some traditionalists may cringe, just as over the centuries, new substances from thousands of miles away were introduced to the Chinese pharmacopoeia, why shouldn't Western medicinals (and therapies) be utilitzed the same way?

The safety of vaccinations-and an alternative

As a practitioner of Jewish medicine, I must always consider whether my actions will please
The Holy One Blessed Be He, and whether what I do as a physician or recommend to my patients could cause harm. It is in this light that I consider the important question that every new parent is challenged with: "Should I vaccinate my child?" Though, on the one hand I think that it is a gross generalization to claim that all autoimmune disease and diseases of civilization result from or have a relationship to vaccinations, nonetheless, it is folly to take their potential danger lightly.

Though grounded on the logical basis, of introducing to the immune system an attenuated pathogen so as to stimulate an immune memory, and prepare it for the next exposure, both the medium in which the vaccine is delivered and the substances contained within mainstream vaccinations are problematic. Richard Moskowitz, MD has written extensively on the problem of shots. He contends that if the mode of transmission of the vaccine mimicked nature, it wouldn't be so harmful. But how many communicable diseases enter the bloodstream directly, by injection, going past the body's layers of defense? None! They are transmitted through the upper orifices (nose, mouth, and perhaps the ears), the lower orifices (anus, urinary, and reproductive tracts), or through broken skin. Does this powerful introduction of pathogens directly to the deepest levels of the immune system traumatize it, and later cause immune dysfunction? I'm not sure, but I wouldn't discount the possibility. Furthermore, consider for a moment what is contained within vaccines: mercury, formaldehyde, putrified proteins, and, believe it or not, anti-freeze!


How can the introduction of such toxic poisons in such an aggressive manner be beneficial to a small child whose immune system is so delicate? In my opinion, it is completely innapropriate! Once a child hits 5 years old, and assuming he is healthy, then the decision to vaccinate becomes an easier one. But the witchhunt that Western biomedical physicians, along with their stooges in government and the school systems have carried out against parents choosing not to vaccinate, is criminal, as far as I am concerned. The studies showing that vaccines are not related to auto-immune function are flawed and no more valid than saying that a particular herb or acupuncture point works or doesn't work to treat headaches or gout. For a study to be valid, ALL of the subjects need to have the same differential diagnosis, similar constitutions and preferably also be within the same age group. It isn't enough to have the studies just placebo controlled and double blind. Personally, neither my baby who is now 25 years old, nor my grandson who will be 1 next month have been vaccinated. Our choice, again, was based upon a cost to benefit ratio. And my intuition is, that even if valid double blind, placebo controlled test have vindicated the safety of vaccines, just the thought of injecting putrid proteins preserved with mercury into my child's vascular system would make me cringe. It is informative, that Louis Pasteur, at the end of his life acknowledged that Bechamp was right: that it is the terrain and not the microbe which causes illness. That's my conclusion. I would encourage parents to make their decision whether and when to vaccinate, in an unrushed, unemotional, unbiased and informed manner. Don't be intimidated by hyperbole or scare tactics. Rely on intuition and listen to your inner voice of wisdom. And certainly wait, at the very least until your child is 5 years old.

But there is another aspect to principle #2 of TJM, "Sur me'ra va'ase tov" (turn away from bad and do good). As important as it is to do no harm, it is equally important to promote balance and build up your child's internal milieu with proper nutrition, exercise, air, sleep and joy. The goal of all medicine should be, to be obsolete. If a patients is in balance, then they won't need medicine, herbs or acupuncture, will they?

Oh, and by the way, there is another alternative which is certainly non-toxic, and from what I have read, quite effective: homeopathic immunizations. You can read about that option in the excellent book, "Vaccine Free Prevention and Treatment of Infectious Contagious Disease with Homeopathy: A Manual for Practitioners and Consumers," by Kate Birch, ISBN #ISBN 1425118690.