The Month of Adar – A Time of Happiness

We are now in the month of Adar, with the help of Hashem. (In a leap year, we merit to have two months of Adar). It is a well-known fact which power is revealed during the month of Adar: it is the month where there is more simchah/happiness. The Sages state, “When Adar enters, we increase happiness.”^[1] To be more specific, the power which describes the month of Adar is known as sechok/laughter.^[2]

Let us reflect, with siyata d’shmaya, on what the roots of sadness are, so that we can learn how to remove sadness and reveal happiness in our life.

Reflecting On the Roots of Sadness

In whatever we think about, we can always discover details and roots. Either we can see the details involved in a matter, or we can see the roots of the matter. Therefore when it comes to analyzing sadness, either we can contemplate on the many different details that cause it, or we can look into the roots and see what brings one to that emotion.

Here we will try to analyze the roots that cause sadness, as opposed to studying the many ‘branches’ that can bring it on. There are several “root” causes for sadness.

Two Sources of Sadness – In the Body and In the Soul

Man is comprised of four physical elements: fire, wind, water and earth. These four elements are in all of Creation as well as in man. Earth is the heaviest of the elements. When it is left unbalanced by the other elements, the element of earth will weigh one down, which will ultimately cause one to feel sadness.

Thus, sadness can stem from the heaviness that is found in our physical body. Our body was fashioned from the earth. Man comes from dirt. When one’s element of earth is imbalanced, this heaviness can breed sadness. This is the first source for sadness: the element of earth contained in the physical body.

When one commits a sin (Heaven forbid), and certainly if one commits more than one, one’s soul becomes sad because it does not want to be in a situation of sin. When a person sins and does not immediately do teshuvah,^[3] the soul becomes sad.

Solving Sadness Due To Heaviness

As we discussed in the month of Shevat, generally speaking, one should focus on eating a healthier diet. Our body becomes heavy from the “earth” within us, so we need to be careful what we put in it. When we overeat, this makes us feel heavy - heaviness causes us to be sad, since heaviness is a trait of earth, the root element for sadness. Therefore, we should become accustomed to eating foods that will not make us feel heavy.^[4]

In addition, when someone is extremely drawn towards lethargy, he needs to start doing things enthusiastically. This will combat the nature of the ‘heaviness’ within him that is causing him to feel sad. He should work on this by practicing doing things energetically. For example, he could resolve upon himself that for three times a day, he will do something quickly and with enthusiasm.^[5]

This is the two-part solution that resolves the sadness that comes from feeling physically lethargic and sluggish. The first part of the solution is to get used to a healthier diet. The second part of the solution is to try to do three things a day with enthusiasm. This will enable one to acquire the trait that is described in the Mishnah in Avos, “as light as an eagle”, and to avoid the lethargy and sadness that is produced from the ‘heaviness’ in the body.

Solving Sadness of our Soul

The second source for sadness that we mentioned is when sadness comes from the soul. The soul becomes sad when a person commits sins. The solution for this kind of sadness is to do earnest teshuvah from the depths of one’s heart.

Our Sages wrote that there are four main times to do teshuvah: before going to sleep at night, on Erev Shabbos, on Erev Rosh Chodesh and on Erev Yom Kippur - which is the most important time to do teshuvah. These are the “general” times to do teshuvah, but if a person lives a more inner way of life, he does teshuvah whenever he feels sadness coming from his soul, and he does so from the depths of his heart.

The teshuvah should not be done monotonously, but truthfully and earnestly, until one feels that one’s teshuvah is genuine, to the point that “The One who knows all secrets (Hashem) can testify on him that his teshuvah is truthful.”^[6]

This is an internal way of living, wherein one trains oneself to react immediately when one feels an inner sadness by concentrating deeply and resolving to live as a more sincere Jew: to resolve that one will truly submit oneself to the Ribono Shel Olam.^[7]

If one does teshuvah earnestly, one will find that one’s sadness will subside, either totally, or at least to a very large extent.

Identifying Your Sadness

From the two above possible reasons for feeling sad – feeling a physical heaviness of the body, or feeling sad due to a sin - one should try to identify which sadness it is as one is feeling it.

If one feels a sense of ‘heaviness’ in one’s body, if one is feeling somewhat sluggish and lethargic, then this stems from the body’s element of earth. The solution for this kind of sadness as we said is to get used to a healthier diet as well as to do things enthusiastically. But often one will feel that the reason for this sadness is deeper than just a general sense of feeling lethargic. Such sadness is not stemming from a heaviness of the body, but from a deeper source. It is coming from the depths of the neshamah/the soul, due to sins, which feel painful to the soul. When that is the case, the solution is to do earnest teshuvah.

If one reflects and has become a more internal kind of person, one will be able to keenly identify if the sadness one is feeling is coming from a heaviness of the body (the element of earth in the body), or if it’s coming from sins. And after identifying which kind of sadness it is, one should use the solutions above, accordingly.

We have so far mentioned two root causes for sadness, how they can be rectified, and how one should go about identifying them.

A Third Cause for Sadness: Lacking a Sense of Purpose in Life

Until now we have explained, with siyata d’shmaya, two kinds of sadness - asadness that comes from a feeling of ‘heaviness’ in the body, which is rooted in the body’s element of earth; and a sadness that comes from the soul, due to sins and improper actions. Now we will speak about a third kind of sadness, which is very common. This is when one is living without any sense of direction, when one doesn’t know what one wants from oneself nor what one’s purpose in life is.

Many times, when one experiences failures in the external aspects of life, or when one has time to think quietly about one’s personal situation, one will discover that one has no clear-cut direction in life. When a person is living without a sense of clear direction in his life, he is filled with all kinds of doubts about what to do and what not to do. In a broader sense, he is filled with doubt about his entire life. This is the most common example of sadness. The world is full of this kind of sadness.

We have so far given a general description of it. Now let’s explore this deeper so that we can have a clearer understanding.

There is a well-known statement, written by the Rema, who says, “There is no happiness like the clarification of doubts.” ^[8] These words imply that when there are no doubts, there is happiness. Thus there will be sadness whenever a person has doubts. When one is trying to make a decision but is filled with doubt, the soul becomes sad.

(A hint to this is that the Hebrew word for sadness, which is atzvus (עצבות)is from the word עצב(etzev), which is from the words עץ ב', which hints to the term “two options of advice (because the word עץ is also from the wordעצה, advice) – in other words, when a person faces two conflicting paths of advice to take, he has atzvus/sadness.)

Sometimes a person is sad due to a particular doubt about something that he is going through. For example, if he isn’t sure whom to marry, if he doesn’t know which house to buy, where to live, or if he’s not sure what kind of job he needs to take. In these cases, one knows clearly the doubt that is plaguing his happiness. But in many cases, one cannot name a particular doubt which is bothering one. He is just feeling doubtful about his entire life and which direction it is taking. This makes him feel a general lack of clarity in his life. These are the kinds of doubts that fill the lives of many people resulting in the world being full of this kind of sadness.

Lack of Centeredness

If we ask any believing Jew, “What are you living for?” he will surely answer that he is living in order to fulfill the will of Hashem and to fulfill the mitzvos. However, if we would look deeper into what’s going on inside most people, we would discover that they - while certainly saying that this is what they live for, and that they know in their minds what they must do - are not directed towards any one point. Their souls are scattered over many different situations that they are involved with. When the soul is so spread out and is not aiming towards any one point in particular, this lack of direction towards anything clear, results in a deep sadness to the soul.

We see that there are many people who are working towards a goal. Sometimes they have materialistic goals, and sometimes they have spiritual goals, but in either case, they are striving towards one point. They are centered and focused on attaining a particular goal that they have which generally keeps them from falling into the pit of sadness.

Based upon this observation, we can uncover the solution for the deep sadness that fills most of the world – a sadness that stems from the lack of clarity and direction in life – by learning how to stay focused on a particular goal. The goal that we want to develop, however, will be of a spiritual nature, and not of a materialistic one. Yet, we can still learn a lesson from the materialistic goal-oriented people of the world and can use their method of success, when it comes to our own spiritual potential. With the help of Hashem, we will explain this.

Having a Spiritual Goal

There are many observant Jews who learn a profession, whether it is to become a doctor, lawyer, or whatever profession they choose. They are juggling many different aspects in their life, yet they are focused on attaining a certain goal. By going to school to study, this helps them stay centered as they aim for that goal.  The mere fact that they are working towards a goal gives them a sense of happiness, whether the goal is a worthy one or not.

Just as actively striving towards a particular goal can be a means for success in the material world, so too it can work when we have a spiritual goal to strive for. There are some people who actively pursue spiritual goals from which they gain satisfaction and happiness.

For example, there are people who feel that doing chessed for others is their spiritual goal in life. They open up a gemach/an organization that helps people, and are focused solely on this one goal. Some people help by giving/loaning money, some help by offering their advice and some people help others by lending their possessions. There are many ways in which to help others. In all of these scenarios, the person is focused on a spiritual goal of chessed.

Whether the goal is materialistic or spiritual, as long as one can stay focused and concentrate on pursuing this goal, one’s soul will feel connected to something. He will be less prone to sadness, and will find it easier to be happy.

Most people are actively doing many good and wonderful things, but they are not striving for any one goal in particular. For example, if a woman is a housewife, she does many good things every day; she takes care of the house, she is constantly nourishing her husband and children with food - each of these acts involves countless achievements. In addition, a woman does many other constructive acts yet this doesn’t necessarily make her happy, even though she is doing all of these good things.

Why? It is because she doesn’t see how it all connects. She may feel very ‘spread out’ all over the place with all of these things that she does. She would be very happy if she would just consider how all of these acts really connect into one piece. If she considers chessed to be her goal, then she would derive happiness from this. But when a woman doesn’t consider all of what she does as part of a general goal that she is striving for, then in spite of all her many actual achievements, she will not be happy.

Every Jew, man and woman alike, needs to aim for a spiritual goal in their life. No matter how many countless wonderful acts a person is doing each day, one will not actually be happy from all of this unless there is a particular spiritual goal that he/she is striving for.

Each person can have a unique goal to strive for; it is not the same for everyone.

Figuring Out Your Personal Spiritual Goal in Life

In the secular values of the material world, people seek wealth, status, and nice houses to live in -that is what drives them to stay focused on their goals. But when we speak about the inner, spiritual world, the focus must be on a spiritual goal, on a certain inner point which we aim towards, as we go about our day-to-day living.

Every person will have to sit alone in a quiet place and try to figure out, as best as he can, a spiritual goal that will speak to him and which he feels is attainable. One needs to think: “What is a worthy, spiritual goal that I would want to aim for and direct my whole life towards?” The point is to be focused on utilizing one’s own potential, which lies dormant within you.

Once again, let us emphasize that there is a difference between how the secular world pursues their goals as to how a Torah Jew needs to pursue his goals. When a gentile speaks of having goals in life and on being focused and concentrated on working towards a goal, the attitude is to lay down the desire that you really want and how to get to what you want the most; how to attain that which you want badly. But when we speak of spiritual goals, the goals that a Torah Jew needs to have, which utilize the potential of our neshamah/Divine soul, the way of knowing our goals is a different process.

It is about how to actualize the potential that is within me, as opposed to getting what I want out of life. It is about figuring out which point speaks to me and is close to home, as opposed to something that my nefesh habehaimis/external, animalistic layer of the soul wants, which is expressed in the gentile world. It is a clarification about the innermost point that I currently identify with. It is that point which a Jew needs to strive for and to figure out how to realize this potential.

If one succeeds in uncovering the spiritual point that speaks to one the most at one’s current level, one is engaged in utilizing his potential, and one will succeed in removing the deep sadness of the soul, the pain of the soul where there is a lack of clarity and direction in life.

However, it is not an easy feat to figure out what the goal is - it will definitely not just take a few minutes. One needs to sit alone,quietly and delve deep so as to clearly recognize oneself, until one can see what one’s deepest spiritual ambition is. Often we will need to speak to someone else for help with this.

One will also need to daven to Hashem for help so that one should merit to discover a spiritual goal that can be aimed for. If we can cry to Hashem for this, we should do so. But even more so, we must understand that we will not get to it immediately. But at one’s own current level, one can try to figure out a spiritual goal that speaks very clearly to oneself, and to aim towards it in one’s day-to-day life.

Slowly as time goes on, one will gradually be able to uncover an even deeper spiritual goal and then direct oneself accordingly so as to actualize that goal.

  The Prerequisite to Happiness

We need to understand the following point, which is a prerequisite to simchah/happiness. It is the very root of the solution and an essential point to be aware of: simchah is not just based on that which I want to attain but have not as yet attained, it is primarily based on whatever I have attained thus far. 

If one is not focused on any one goal in particular, one will not be clear as to what one wants to achieve - neither will one be clear of what one has already achieved.

These two points are unclear when one does not have a goal. Upon having a goal, we first need to clarify what we wants to attain. At the same time, we must also be aware of what we have already attained. We need to always remind ourselves of this: to be clear in what we want to reach, and to be clear in what we have so far gained. That which you have already attained is actually the root of your simchah, and that which you are aiming for, which you haven’t yet achieved, is the factor that takes away sadness.

Thus, simchah is comprised of two factors: the removal of our sadness, and the revelation of happiness itself. Anything you have attained thus far is included in your aspect of “someach b’chelko”, “being happy with one’s lot” (which is the revelation of happiness). Anything which you have not as yet achieved but which you are aiming towards, takes away sadness.

Let’s review this again so that we are clear about it: there are two parts to simchah – the removal of sadness, and the revelation of happiness. When I am focused on attaining a certain goal, this removes my current sadness [because the soul will feel like it is moving forwards]; to be more specific, it removes the doubts that create sadness. And where do I derive simchah from in the present? From that which I have attained thus far; this is the “someiach b’chelko” that reveals happiness in one’s present state.

Now we can understand the following. We mentioned earlier the difference between the gentile and the Torah approaches of being goal-oriented. The way of the gentiles, which is especially the case in our current generation, focuses on what you should want out of life, and how to get it. It is about “getting what you want”. When you get it, you are happy, because that was what you wanted, you aimed for it, and you got it. That is Western mentality. By contrast, the Torah has a different approach to being goal-oriented: it is about actualizing the “I”. For we need to wonder: What is the “I” in us that wants things?

If “being happy with my lot” means that I got what I wanted, that would mean that I partially have what I want and partially I don’t. There is a rule, “He who wants a hundred, will want two hundred.” We are never completely satisfied when we attain what we want, because the next day we will want something else, and then we are back to where we started. There is no “lot” to be happy with here.

But if I tried to reach something which my “I” wanted – if it came from a very deep inner drive – then when I do attain that which I want, it is not simply that I have received what I wanted, but that it is a part of my very “I”, something that is a part of me. The resulting happiness is coming from the actualization of the “I” – the happiness that comes when one utilizes one’s potential.

We need to understand this clear, deep point. When a person wants something, and attains it either partially or completely, the happiness that results from this is just superficial; it is an incomplete happiness. The happiness will be fleeting, and sadness will soon follow.

The only genuine happiness which exists is not when I simply attain what I want, but when I reveal my “I”; when I actualize the potential of my “I”. That is simchah. For if something is not a part of me and it is only external, reaching it will not give me true and inner simchah, even if it is a wonderful thing to attain; whether it is a physical attainment, or a spiritual one. By contrast, if I achieve something that is small but it actualized my “I” in the process of getting there, then the happiness I will experience is coming from my “I”. You can only have real simchah in something that is a part of your “I.”

The meaning of someiach b’chelko/being happy with one’s lot, means that even if my “lot” is small - like when I compare myself with others and I see that others have more than me - I can still be someiach b’chelko.

How indeed can one be happy if one sees that others have achieved more? The depth of this is because simchah does not come from what I acquire. If it would come from what I acquire, then I can never be happy, because in comparison to others, I may have acquired very little. Simchah comes from actualizing the potential of my “I.” When my “I” is actualized, when I have reached something which is “me”, there is resulting simchah.

For this reason, if a person does not have true self-recognition, he will not be aware of any actualization of his potential, and will find nothing to be happy about. When he reads these words, he will not be satisfied, and he will feel, “In the end of the day, I don’t have much to be happy about. Even the things I do have in my life are minimal compared to what others have. Others have much more than I have to be happy about. So how can I be happy with what I have, when I see that everyone else has more than me both physically and spiritually…?”

When one finds it impossible to be happy with what one has, it can only be because one is out of touch with one’s “I”. One is unaware that the only thing which truly gives us happiness is when one utilizes his personal potential. If he would be aware of his “I” and he would be aware that only actualizing his potential is what provides happiness, he would have a whole different perspective towards life, and he would not need answers because he would be above this question.

When one lives superficially, one will remain with the question resulting in a lot of pain. We will not be able to be happy with what we have. But when a person comes out of superficiality and realizes that happiness does not come from acquiring things, but from actualizing the “I”, he will feel that everything he attains is a part of his “I”, and the simchah that he experiences will be a happiness in his very “I” as it is.

We are speaking about a totally different perspective of simchah here! It is not a simchah that comes from getting what you want, where you remain dissatisfied by the things you have not as yet achieved -it is a simchah that one has in one’s very “I”.

It is difficult to explain it any more than how it has been explained here, but herein lays an entirely different and deeper perspective of simchah.

Summary

In summary, we have explained three main underlying reasons for sadness.

The first source of sadness comes from our body, when we have a feeling of ‘heaviness’ that dominates us and makes us lethargic. This can be counteracted with watching what we eat, together with doing things enthusiastically each day.

A second source of sadness comes from our soul, when there are sins that we have not as yet done teshuvah for. The solution for this is to train oneself to doing teshuvah on a regular basis, from the depths of the heart. A person should awaken himself to teshuvah for every time that he feels a deep and inner sadness.

The third cause of sadness, which is the most common kind of sadness that people have, is when people do not feel fulfilled in their lives, and lack a sense of direction. The solution for this is two-fold: to realize what we have already gained so far in our life, as well as to be focused on a certain spiritual goal that speaks to us. Unfortunately, most people in the world are suffering in their souls from this kind of sadness – they feel like they are not aiming for any particular goal in life.

In Conclusion

All that we have explained here until now, understandably, is only the introduction for one to get to the complete and true simchah, which is described in the verse, שמחו צדיקים בה' - “The righteous rejoice in Hashem.”  We did not discuss this kind of simchah, but that is the desired goal of all that has been explained here.

May we merit from Hashem to feel true happiness in our life - by being happy with even the parts of ourselves that we have not as yet actualized, as well as by being happy with the parts of ourselves that we have actualized; and that all of us together should rejoice in the Creator – as it is written, “The righteous rejoice in Hashem.”

Questions & Answers with the Rav

Q1: Does this idea (of being focused and connected to one spiritual goal in our life) also apply to other areas in life, such as marital peace, children, and livelihood, and other areas of our life?

A: This question stems from living a superficial kind of life, where a person is experiencing life from   outside of himself/herself, and not from the inside. When a person lives inwardly, all of these aspects mentioned (marital peace, children, livelihood) are placed in secondary focus to the main point that he is directed towards. When one is not directed towards any one inner point in his life, he will go through the motions, and sometimes his focus will be on his marriage, sometimes on his source of livelihood, and sometimes on his children. But when there is one inner point that he is directing himself towards, none of these things will take over his focus, because he is heading towards a larger picture than any of these aspects.

Q2: Can the Rav give me specific questions that I can ask myself in order to get clarity in what my main point is that I should be focused on in life?

A: This is a very fundamental question to ask, which is hard to answer in a brief amount of time. To put it forth in general times, every person needs to know: (1) The strongest positive quality that he possesses, (2) and after that, he should know what the “deepest” thing is that he experiences in his soul. (3) After a person knows both of these factors and he has the combined knowledge of both of these factors together, he should then reach a third stage: the deepest part of himself that he curren

However, this is really a very big question, and it is like the request of the person in the Mishnah [in the times of Hilel and Shamai] who asked, “Teach me the entire Torah on one foot.”

Q3: How does this idea of ‘figuring out our main point’ fit into our general goal of life, which is to learn Torah and do mitzvos? Are there really two goals in life – our personal goals, and then our general goal in life (which is Torah and mitzvos)? How do we integrate the goal of keeping Torah and mitzvos with having my own personal spiritual goal?

A: Torah and mitzvos are the purpose and goal that applies to all of Klal Yisrael, and in that aspect, all of our goals are equal. But within our general goal of Torah and mitzvos, there is also the individual and private goal that each Jew must strive for. The Sages say that everyone is different and that everyone thinks differently (Berachos 57a). Each person contains a point which no one else has. The private goal of each Jew is not meant, chas v’shalom, to take away from the general goal, which is keeping Torah and mitzvos. Rather, each of us needs to bring out our individual point and fulfill our own private and unique mission.

Our personal goals in life are not to be viewed as a ‘separate’ goal that we have other than Torah and mitzvos; rather, our personal goals in life are a goal within our general goal, which is Torah and mitzvos, which enables us to have a connection with Hashem. The individual mission of a Jew is within the general goal of keeping all of the Torah and mitzvos, and it can be a particular mitzvah or middah (character trait) that he is meant to perfect; so it is all within the general goal of Torah and mitzvos.

Each person has a point where his stronger in than others; within Torah and mitzvos, there is also a person’s individuality. The purpose of one’s individuality and unique strong point is a path for him to get to the goal of Torah and mitzvos, and not as a purpose unto itself. Rather, utilizing our unique potential and individuality is our own way of how we can connect ourselves with Hashem, which is our general goal in which we are all the same in.

Q4: Isn’t the fact that we are all created with a “tzelem elokim” (“in the image of G-d”) also a point in which all Jews are the same in?

A: When Hashem created people, did He create them all with the same height, looks, natures and personality? Are we all the same, or are we different? We are all created different from each other. We each look differently, we each have different middos, we each have different ways of thinking, and we are different from each other in many ways. Why did Hashem make us differently? It is to show us that we each have a unique aspect – within the path of Torah and mitzvos - in how we can each come to recognize the Creator. Our individuality is a detail contained with a larger whole. It is not excluded from the whole, rather, it is within it. Each person needs to reveal his individual, unique point – and each person’s unique point is different from anyone else’s. Although Torah and mitzvos are the general goal of Klal Yisrael, within Torah and mitzvos there is also each person’s individuality.

Q5: Would learning about the “Ten Sefiros” help a person reach his\her particular strong point in life?

A: How did you hear about the Sefiros? There are two ways how this knowledge is learned – either in a holy manner, or in a manner which creates confusion.

Q6: Assuming that we learn this information from a Rav who is knowledgeable in these things….?

A: If you find a person who is far removed from materialism of this world and he is a reliable and trustworthy person who can teach Kaballah to women, then yes. But this has to be researched well. Usually when people start studying Kaballah, they become very confused. If you go to learn Kaballah, you are entering into something where there is a possibility of becoming very confused.

Q7: Is there a particular sefer the Rav can suggest that one can learn which will help him understand himself?

A: There is no one way to take; there are many sefarim like this. I can’t say which particular sefer to learn. If you are used to listening to our shiurim, then you can try learning sefer “Da Es Nafshecha” (“Getting To Know Your Soul”, of this author). But there are other sefarim too which can help you understand yourself.

Q8: Are there are other sefarim that the Rav can suggest we should learn, in order to understand ourselves?

A: Let me explain what the difficulty with this is. Most of the sefarim\books which are being written today are taking ideas from gentile authors, and people are attempting to convert these ideas into kedushah\holiness. There is no sefer [about self-knowledge] being produced today that is entirely based on Torah and with no traces of non-Jewish ideas. Therefore, it is hard to know which parts of new sefarim are appropriate for us and which parts are not appropriate, because we don’t know if it’s taken from secular knowledge or not. That is why I can’t recommend any on sefer [about self-knowledge] to learn - I do not know if everything that is written there is appropriate for a Jew to look at. Some of the sefarim being written today are borrowed from gentile thinking and the authors are trying to bring it into Judaism, and that is why I can’t say to learn them or not to learn them; for this reason, it is a complicated matter to address.

Q9: Are there no sefarim written by our Rishonim (earlier sages) and Acharonim (later sages) which can help us understand ourselves? Aren’t those sefarim entirely sourced in kedushah?

A: The sefarim written by the Rishonim were not written in an orderly style that speaks to our own language, so they are not that accessible to our generation. There are only a few parts in these sefarim which are written clearly, and they are hard for someone in our generation to go learn and come out with anything concrete from it.

As for the sefarim written by our later gedolim, such as the sefarim of the Alter of Kelm [“Chochmah U’Mussar”], the sefarim of Reb Yeruchem Levovitz zt”l [“Daas Torah” and “Daas Chochmah U’Mussar”] and the sefarim of Reb Chatzkel Levenstein zt”l [“Ohr Yechezkel”] – in order to know how to learn these sefarim properly, one needs to be a great bar daas (a very knowledgeable, wise, and sensible person) to learn these sefarim in a clear manner, to know when and where to apply the lessons.

There are those in our generation who do try to learn these sefarim in a clear manner, but at the same time, they are also learning non-Jewish books along with it. But when learning gentile ideas, one would have to be an even greater bar daas to know which parts of it are appropriate for a Jew and which parts should be discarded. And it indeed hard to know which ideas are taken from Torah and Chazal and which parts are being taken from gentiles, in the books and sefarim that are being learned today.

Therefore, it is difficult for me to answer this question.

Q10: If I am into my health or I am a healer who makes others healthy, is this considered to be using my strongest point for a spiritual goal, or is it just an external factor in my life which is not part of goal in life as an individual?

A: If a person identifies his field of practice as being the strongest innermost point that he is focused on – in this particular case, health - what will happen one day when he eventually takes leave of the world, where the soul leaves the body? What does a person remain with? We all leave the world one day, and our health isn’t here anymore. Health is not part of who we are. But if you are concerned about health because you like to help others, that could be a very big lead to part of who you are, because then it is a spiritual goal. Meaning, if you are a healer because you want to do chessed to others – and you consider this your goal in life – then this is a spiritual goal, and this will make you happy. But if you’re not doing it for a spiritual reason, and it’s just because you are “into health” and you ‘also’ happen to do chessed with it, then it’s not a spiritual goal in your life, and it won’t give you happiness.