Jewish Psychosomatics — The Connection Between Vision and Spiritual Problems

Jewish Psychosomatics — The Connection Between Vision and Spiritual Problems

It is necessary to examine the ailment of the spiritual organ corresponding to the physical one—for example, whether a person possesses the spiritual power of vision that enables him to see how everything physical is brought into existence from nothingness at every moment.

the Baal Shem Tov taught that in every event that happens to a person, in everything a person sees or hears, there is a hidden lesson and indication relating to his service of G-d. Vision plays an extremely important role in a person's life. This is emphasized even in the revealed part of the Torah, where (according to one opinion) it is stated that only a person who can see is obligated and worthy of performing all the mitzvot; only one who can see is truly considered alive, and so on. The power of vision is the “source of light for the human eyes.”

“Ashrei” — Vision in Tehillim and How to Rectify Vision

There are ten types of song in the book of Tehillim: Berachah—(blessing): “I will bless G-d, Who has guided me; even at night my conscience admonished me.” (Tehillim 16:7) Ashrei—(fortunate): “Fortunate is he whose transgression is forgiven and whose sin is pardoned.” (Tehillim 32:1) Maskil—(understanding, instruction): “From the L-rd comes a discerning wife.” (Mishlei—Proverbs 19:14) Shir—(song): “And at night His song is with me.” (Tehillim 42:9) Nitzuch—(conducting): “For the conductor. Do not destroy…” (Tehillim 59:1) Nigun—(melody): “I remember my melody in the night.” (Tehillim 77:7) Tefillah—(prayer, bland food): “Is bland food eaten without salt?” (Iyov 6:6) Hodu—(give thanks, hod—radiance): “So that you do not give your radiance to others.” (Mishlei—Proverbs 5:9) Mizmor—(psalm, zemirot—songs): “Who gives songs in the night.” (Iyov 35:10) Hallelujah—(praise the L-rd): “A G-d-fearing woman—she shall be praised.” (Mishlei—Proverbs 31:30)

The word "Ashrei" means vision and gazing, the opposite of the impure shell, which primarily draws its strength from the impairment of the power of vision, as it is written: “And the sight of his eyes grew dim…,” hinting at the curse identified with Lilith, as our teachers of blessed memory explain (Tikkunei Zohar, Tikkun 44, folio 79b). It follows that she draws her strength primarily from impairing the power of vision. The song Ashrei, which points to vision, is the opposite of this impure shell. (Commentary on Rabbi Nachman's "Tikkun HaKlali") 

The eyes are harmed by theft (not only in the ordinary sense, such as gambling for money, etc.) Anger harms the eyes, but Tikkun Chatzot and Kiddush HaKodesh help strengthen them. Unnecessary oaths cause eye pain. Constipation harms the eyes. Falsehood harms the eyes. Gazing at the etrog during Sukkot relieves eye pain. The eyes also symbolize desires—when someone covets what belongs to another. Eye diseases hint at the need for charity as a remedy for greed and stinginess. (Rabbi Nachman of Breslov)

Shmuel said: “Better than any ointment is a drop of cold water in the morning (Rashi: to put drops in the eyes)  and washing one's hands and feet in hot water in the evening.” (Rashi: this also promotes good vision)

As Rabbi Menachem Mendel of Kotzk grew old, his vision became increasingly poor. He consulted an ophthalmologist from Warsaw, who advised him to read the Torah only while wearing glasses. In this way, the doctor assured him, he could preserve what remained of his eyesight. But the Rebbe flatly refused: “Nothing should stand between my eyes and the Torah!” Menachem Mendel's student, Rabbi Eliyahu of Viskit, following his teacher's example, refused to wear glasses when reading the Torah as his vision deteriorated, but wore them at all other times out of respect for the doctor. (Commentary by Rami Shapiro)

Why did Menachem Mendel consider reading the Torah through glasses unacceptable? Would it not have been more reasonable to use glasses in order to see the Word more clearly? Menachem Mendel explained his position as follows: “G-d gave me poor eyesight for a particular reason. What might that reason be? When I read the Torah with weakened vision, my eye sometimes misreads a word or even an entire sentence. Without noticing the mistake, I interpret what I have read in one way or another. Sometimes these interpretations prove to be revelations, through which I gain profound insight into the nature of life and understand how it should be lived. The interpretations are enormously beneficial, both to me and to my chasidim. None of this would happen if, thanks to glasses, I read the Torah the same way every time. It follows that G-d gave me weak eyesight so that I could see what a sharp eye does not notice.” Accepting his teacher's reasoning, Rabbi Eliyahu also read the Torah as G-d had intended for him: with impaired vision and without glasses. At other times, however, he wore glasses in order to see the world clearly and respond to it appropriately.

And G-d said to Moses: “Ascend this Mount Abarim and see the land that I have given to the Children of Israel; and you shall see it and be gathered to your people, as Aaron your brother was gathered.” (Bamidbar 27:12–13)

Moses was denied the opportunity to enter Israel because he had not sanctified G-d's Name at Kadesh. Nevertheless, despite this punishment, he was permitted to see the Holy Land. At first glance, it is difficult to understand the value of looking at the land if one cannot enter it.

We find the answer to this question in the words of Rabbi Dessler in the book "Michtav MeEliyahu", where he writes that through vision a person connects with the object at which he is looking. The opportunity to look at Eretz Yisrael was a tremendous kindness to Moses, because in this way he was able to draw closer to the Holy Land and connect with it.

A person has two primary sensory organs through which he perceives the world: the eyes —the organ of vision, and the ears—the organ of hearing. But there is a fundamental difference between them.

Hearing, as a sense, provides a deeper connection with the world, while vision is more superficial. Accordingly, understanding and gaining insight into a subject depend more on verbal than on visual information. For this reason, in the Torah the word “listen” often means understand. In English, a close equivalent is “hearken,” which conveys the sense of listening attentively in order to understand. Thus Moses addresses the people of Israel several times: “Hear, O Israel,” meaning, heed the words and understand them with complete clarity. King Solomon likewise repeatedly calls upon people to listen to wisdom and incline their ears to understanding. And in the portion of Miketz (Bereishit 42:23), it is written that the brothers “did not know that Joseph understood (literally, heard), for the interpreter was between them.”

Because hearing connects a person with the essence of what he hears, music is highly significant, and its power to influence a person's state is immense. Music can make a person joyful or sad, inspire him, and elevate his spirit. Rabbi Yisrael of Shklov writes in the introduction to the book "Pe'at HaShulchan" that the Vilna Gaon greatly valued the wisdom of music and said that, because of its indescribable pleasantness, the soul can leave the body, and through the secrets of music concealed in the Torah, it is possible to resurrect the dead!

The book of Melachim (II, 3:15) relates that the prophet Elisha asked that a musician be brought to him so that the prophetic spirit would descend upon him, in accordance with the important principle that prophecy does not rest upon a prophet except through profound joy; music brings joy to the soul, “and when the musician played, the hand of the Almighty was upon him.”

Regarding King Saul, it is related that Saul's servants advised inviting a musician to drive away the evil spirit that tormented the king (I Samuel 16:16): “...let them seek a man who knows how to play the lyre, and when the evil spirit from the L-rd is upon you, he will play, and it will be better for you.”

On the other hand, vision influences a person more than hearing. In his commentary on the Tikkunei Zohar (Tikkun 40), the Vilna Gaon, assessing vision, writes among other things that vision provides a more comprehensive perception of an object and is more powerful than hearing in arousing love or hatred. According to the Gaon, what a person sees is not easily erased from his heart. Therefore, when the Torah wants a person to have a clear understanding of a matter and no doubts to arise, it uses the word “see.” For example, Moses addresses the Jews in the portion of “Nitzavim” (Devarim 30:15) with the words: “See, I have set before you today life and good, death and evil.”

Since vision has such a powerful influence on a person, one should always look at holy things. In the book "Itav Lev" (Shemot 33:8), the author writes that one who looks into the face of a tzadik gains holiness. We find support for this in the tractate Eruvin (13b). Rabbi said that he attained extraordinary wisdom because he saw Rabbi Meir from behind. He added that if he had seen Rabbi Meir's face, he would have attained even greater wisdom. Likewise, in Masechet Horayot (12a), it is stated that during Torah study, when a student sits opposite his teacher, it is important for him to look at the teacher's face.

Conversely, there is a prohibition against looking at things that are bad and evil. For example, the Gemara in Masechet Megillah (28a) says that a person is forbidden to look at the face of a wicked person or at anything evil. The prophet Yeshayahu (33:15–16) says that one who “closes his eyes so as not to see evil” merits great blessings: “He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given to him, his water shall be assured.” Rashi explains: “his bread shall be given to him”—he will never have to ask for bread, for Heaven will provide him with sustenance; “his water shall be assured”—his source will not dry up, meaning he will have descendants, and all their needs will be provided for. (Rabbi Reuven Kuklin)

Tehillim for Healing the Eyes:

Psalms 6 and 13—for healing the eyes;

Psalm 119—ג —for an ailment in the right eye; Psalm 119— ד—for an ailment in the left eye. (The 11th-century manuscript "Shimush Tehillim," translated by Rabbi Reuven Brauner)

Also, all psalms containing the word "Ashrei." (Rabbi Nachman of Breslov)