Believe it or not, there are times when our brain lies to us.  Our brain is not purposely trying to steer us in the wrong direction, but rather it has traveled down many roads with you and has accumulated a lot of data along the way and has made decisions about those experiences.  Now we know data can be tricky. Just look at the way the media manipulates data to make its own subjective point.  Well, our brain does the same thing – analyzes an experience (data), makes assumptions about it, and then moves forward through life having decided on the outcome of every single, similar future encounter.

Look at this example. When I was about six years old I had a high fever.  In the old days we were given Bayer baby aspirin – tiny orange flavored chewable tablets.  As I was six, my dosage was five tablets, which I thought was so unfair because my sister who was one year younger than I was only had to take three.  In any case, I bravely chewed up the aspirin and waited to feel better.  Instead, about a half hour after taking the aspirin, I threw up.  My six-year-old brain decided that the orange flavored tablets had caused me to throw up and forever associated the taste and smell of anything orange with regurgitating.  Needless to say, to his day, some 50 years later, I still avoid anything orange flavored – orange juice, orange candy, orange ices – nada, nothing, never!

So, my brain has lied to me about orange flavor.  Logically, I know I probably threw up because I had a virus.   But my brain has made an association that has not been broken.  This seemingly benign example has had an impact on my life, particularly as a child who refused to take baby aspirin ever again and less so as an adult who can’t stomach anything orange tasting or smelling.

Cognitive distortions are a different type of brain lie that occur when we experience stressful life events that shape our way of thinking.  We tend to make negative associations and assumptions and then act on them as if they were true.  My cognitive distortion “anything orange flavored will make you throw up” is an example of overgeneralization, assuming a rule from a result of one experience.

Aside from overgeneralization, there are many types of cognitive distortions that keep us stuck in negative thought patterns and cause increased anxiety and stress.  Following are a few examples.  When you read on you will probably be nodding your head saying, “Yeah, I do that, too!”

Catastrophizing – Believing that something is far worse than it actually is. Catastrophizing can be making a catastrophe out of a current situation, and imagining that the current situation will create a catastrophe in the future.  Some might call it “blowing things out of proportion.”

Shoulds – Should statements appear as a list of ironclad rules about how every person should behave. These thoughts may go something like, “He should have called me earlier,” or, “She ought to thank me for all the help I’ve given her.” Such thoughts can lead a person to feel frustration, anger, and bitterness when others fail to meet unrealistic expectations. No matter how hard we wish we could, sometimes we cannot control the behavior of others, so thinking about what others should do serves no healthy purpose.

Heavens Reward Fallacy – The false belief that a person’s sacrifices and self-denial will eventually pay off, as if some global force is keeping score, and that the people who work the hardest will get the largest reward. A person who sacrifices and works hard but doesn’t experience the expected pay off will usually feel bitter when the reward doesn’t come.

Always Being Right – In his article “15 Common Cognitive Distortions” John M. Grohol, Psy.D. writes:   When a person engages in this distortion, they are continually putting other people on trial to prove that their own opinions and actions are the absolute correct ones. To a person engaging in “always being right,” being wrong is unthinkable — they will go to any length to demonstrate their rightness.  Being right often is more important than the feelings of others, even loved ones.

It is quite evident that cognitive distortions have a negative effect on our self-esteem, our anxiety levels, and our relationships.  In the 1960s, the psychiatrist Aaron Beck developed cognitive behavioral therapy (CBT) based on the theory that most of the distress we feel about a situation comes from our beliefs about the situation and not from the situation itself.  Beck believed that cognitive distortions, ways that our mind convinces us of something that is not really true, are the driving force in our experience of stress, anxiety, and depression and these cognitive distortions determine how we react in stressful times.  He believed that challenging and ultimately changing these negative thought patterns were the key to reducing psychological distress.  CBT uses certain techniques to help a person recognize their own negative thought patterns and come to a more realistic understanding of what is really occurring.  Below are some of these techniques.

Consider alternative outcomes or reasons. We must be able to understand that our initial explanation of events is only one of many possible explanations rather that the only one there is.  For example, when we react with personalization, “she didn’t invite me to the party; I knew she never liked me” we are hurting our own feelings without knowing all the facts.  Instead, consider other reasons why you didn’t receive an invitation.  She was limited in the number of people she could invite, and she has a large family; the invitation got lost; she forgot to include me on the text… Some people will argue that thinking of alternative explanations for a person’s behavior “let’s the other person off the hook.”  And that could be a valid response if the other person was aware of your struggle…but they aren’t!  The only person you are letting off the hook is yourself.

Fact vs. Opinion Challenge – Many of us are stuck with cognitive distortions because we mistake facts for opinions.  Chris Rackliffe, author of 70 Life Lesson I Wish I’d Learned Sooner, suggests this fix.  “Take out your journal or write out your current thoughts on a sheet of paper. Go one by one and evaluate whether each belief is a fact or an opinion. Be honest and candid with yourself. Remember that facts are objectively true and opinions are deeply-held personal beliefs and therefore may or may not apply to others outside of you. For example, “I feel fat” is an opinion. “I didn’t work out today” is a fact.  The key is not to judge yourself regarding the opinions and to make behavioral changes when necessary based on the facts.

The Semantic Method – John Grohol suggests: “Every time you find yourself using a should statement, try substituting, “It would be nice if…” instead. This semantic difference can work wonders in your own mind, as you stop “should-ing” yourself to death and start looking at the world in a different, more positive manner. Shoulds make a person feel bad and guilty about themselves. “Wouldn’t it be nice and healthier if I started watching what I ate more?” puts the thought into a more curious, inquisitive phrasing.”

Thinking in Shades of Gray – To reduce the tendency to catastrophize, try to see the middle ground or gray area in a given situation. Instead of allowing yourself to think in extremes, practice rating how bad a situation truly is using a scale of one to ten with one being mild, like stubbing your toe, and ten being the worst, like someone dying. When what you are experiencing is compared to those two extremes, you begin to notice that things are not as bad as your catastrophizing had made them out to be.

If you find yourself unable to manage cognitive distortions and they are causing intense anxiety and disrupting your relationships, seek the advice of a mental health professional who can guide you with the techniques of cognitive behavioral therapy.

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Clarice Soffer Zaboulani

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At the peak of the Rosh Hashanah prayer service, we draw upon our collective memories, recalling our holy forefathers, their love for, and devotion to, Hashem.

But this is so much more than mere nostalgia. This is a vital part of our petition to Gd on this day of judgment.

We plead, “Remember the virtuous acts of our predecessors, and have their great merit accompany us today, as we stand judgment. For the impression they made, the imprint they left, is eternal, and is still very much part of who we are.”

There are few people of whom this is truer than Rav Yitzchak Dror, zt”l.

Rav Yitzchak created an aura of holiness wherever he went. The sanctity of the Torah, the words and pages that filled his days and nights, along with the intensity of his tefillah, and his extraordinary humility and purity – all radiated brightly from his face, affecting everyone around him.

It was the joy he exuded as he performed mitzvot. His palpable excitement as he selected his arba minim (four species), built the sukkah or gave tzedakah. It was his selflessness and generosity, his willingness to give his time, energy and resources for others. It was his desperate yearning for the Bet Hamikdash.

This holy tzaddik has left us. All that’s left are the memories. And the merits.

There are images, echoes, written notes of Torah…all of which combine to create a trail connecting us to his life’s work, and each of which generates merits for us and for the Jewish Nation.

As we prepare for the High Holidays, we turn to Hashem and beg, “Remember this Jew, and shower us with Your mercy in his merit.”

In his final days, this tzaddik, Rav Yitzchak, was alone, imprisoned between hospital walls, with no family or friends, or even medical attendants. He was alone with angels.

Like our patriarch Yitzhak bound to the altar, Rav Yitzhak was bound to his bed, unable to cry for help. His final breaths whispered words of Tehillim, uttering words of heartfelt prayer that floated to the Heaven, where it became a precious song.

No human being saw him during those final days. But Hashem did. And Hashem remembers all, forever.

The tzaddik, Rav Yitzchak, continues singing by his Gemara, no less now than before.

Those notes of Torah, the hope and yearning, and, of course, the pure faith, live on here, in this tribute, written by the tzaddik’s son, Yissaschar Dror.

Remember. And, dear Gd, please have mercy.

Numerous sources speak of two different messiahs who will come to redeem the Jewish people – Mashiah ben David and Mashiah ben Yosef. Who exactly are these two redeemers, and what unique roles will each fill in the process of our national redemption?

Mashiah ben David

The identity of Mashiah ben David goes back to our patriarch Yaakov, who, just prior to his death, informed his children of their descendants’ final redemption.[i] He foresaw that Mashiah will descend from the tribe of Yehuda –  specifically, from the royal family of King David[ii] – and for this reason, Mashiah is commonly referred to as “Mashiah ben David” (“the Messiah, the son of David”).  Likewise, the prophets occasionally referred to Mashiah as “avdi David” (“My servant David”[iii]), by the name of his illustrious ancestor.

The term “Mashiah” literally means “the anointed one,” and thus describes Mashiah’s designation for the role of redeemer.  Some explain the term as indicating that the prophet Eliyahu will anoint the Mashiah ben David with the special oil that was used to anoint the Judean kings during the First Commonwealth, endowing him with the divine, spiritual status of Israel’s redeemer. (The oil has been hidden some time before the First Temple’s destruction.)

An Illustrious Pedigree

The lofty neshama (soul) of Mashiah was originally brought into this world by Yehuda – one of Yaakov’s righteous sons – and Tamar, a granddaughter of Noah. Their specific spiritual qualities were necessary to overcome the efforts of Satan, who “stood guard” over Mashiah’s soul, to prevent his birth, as he will cause Satan’s eternal downfall[iv] .

King David’s great-grandfather, Boaz, led the Jewish Nation during the times of the Shofetim (Judges). He later married the righteous convert, Ruth, who bore him a son named Oved. The Sages describe Oved as a man of piety and devotion to Hashem, who was rewarded with an exceptionally long life, which spanned four hundred years.[v] His son Yishai was a pure sadik who did not commit any sins during his lifetime. The seventh of Yishai’s eight sons, David, was a man of  exceptional character and religious conviction. He was a disciple of the prophet Shemuel and even achieved a prophetic stature of his own, a level of ru’ah hakodesh (prophetic insight) with which he composed the book of Tehillim (Psalms)[vi]. The Sages list David with the avot (patriarchs) as the only people over whom the evil inclination exerted no control, and they rank him among the seven greatest sadikim who ever lived[vii].  He was thus chosen to establish the Israelite monarchy that would continue eternally through his descendants[viii].

Where is Mashiah Today?

The Midrash[ix] relates that when the Second Temple was destroyed (70 CE), Mashiah ben David was born in the town of Bet Lehem – the birthplace of King David – but a powerful storm lifted the infant and brought him to Gan Eden.[x] When the time for the final redemption arrives, Mashiah ben David will be sent forth from Gan Eden to gather the Jews from exile and rebuild the temple.

Other sources, however, indicate that Mashiah ben David is with us here in this world.  The Midrash compares Mashiah to Moshe Rabbenu, who grew up in Pharaoh’s palace and was eventually chosen to redeem the Jews from the Egyptian exile[xi]. Mashiah, too, lives among us and will one day be assigned his role to lead Am Yisrael to redemption. Furthermore, several stories are told of sadikim who met Mashiah. Rabbi Yehoshua ben Levi met Mashiah at the gates of the city of Rome and inquired into the date of his arrival.[xii] The Hida (1724-1806) identified a certain child who had died during infancy as Mashiah, who was taken from the world due to the nation’s unworthiness.[xiii] And Rabbi Aharon Rokeach, the previous Belzer Rebbe, reportedly said that his grandfather had twice seen Mashiah.[xiv]

How can we reconcile these accounts with the tradition that Mashiah awaits in Gan Eden?

The commentaries explain[xv] that in each generation, a person descended from King David is born with an element of Mashiah ben David’s soul. When the Jews will be worthy of redemption, the complete neshama (soul) of Mashiah will descend from Gan Eden and enter this individual. He will then receive prophecy revealing to him his status as Mashiah and commanding him to go redeem the Jewish nation. Some say that this person is born each year on Tisha Be’av, just like the “original” Mashiah born at the time of the Temple’s destruction.[xvi]

This also explains the Talmudic tradition assigning five different names for Mashiah[xvii]. These names likely refer to different people born in different generations, who had the potential to become Mashiah.[xviii] Thus for example, Rabbi Haim Ibn Attar (the Or Hahayim Hakadosh, 1696-1743) could have been Mashiah, as recorded in many sefarim, had the people been worthy, and he himself specifies the name “Haim” as the name for Mashiah in his Torah commentary.[xix]

The Extraordinary Spiritual Qualities of Mashiah Ben David

“The divine spirit of Gd will rest upon him, a spirit of wisdom and intelligence, of leadership and strength, of knowledge and fear of Gd. Not with the view of his eyes or hearing of his ears will he rule and judge, but rather with the smell of ‘fear of Gd’ will he discern the truth…with words alone he will smite the evildoers and the whispering of his lips will destroy the wicked… (Yeshaya 11:2-4)

The commentaries[xx] explain that Mashiah will be endowed with divine wisdom that will surpass even that of King Solomon – the wisest of all men. He will achieve unparalleled piety and proficiency in Torah, as well as a level of prophecy that will render him greater than the highest angels. All nations of the world will tremble when even uttering Mashiah’s name. As the Rambam writes, “Mashiah ben David will be spiritually distinguished and more powerful than any previous Jewish King.”[xxi]

Mashiah ben David will reach the greatest heights of spiritual achievement when Eliyahu the Prophet anoints him with the special anointing oil.

Mashiah ben Yosef

The emergence of Mashiah ben David will be preceded by Mashiah ben Yosef, a descendant of Yosef Hassadik[xxii] who will lay the groundwork for redemption by waging a decisive battle against the descendants of Esav. This triumph will mark the fulfillment of Yizhak’s blessing to Yaakov, “heve gevir le’ahecha” (“you shall dominate your brother” – Beresheet 27:29). Yaakov transferred this blessing specifically to Yosef, endowing him with the strength to subdue Esav’s descendants.[xxiii]

Tradition teaches that Mashiah ben Yosef will be killed[xxiv] in battle as he wages his war against Esav. His death will serve to atone for the sin of King Yeravam, from the tribe of Yosef, who built houses of idolatry in Eress Yisrael, leading countless Jews astray.[xxv] This tragedy will cause many Jews to despair and lose hope, until the arrival of Mashiah ben David and the prophet Eliyahu, who will resurrect Mashiah ben Yosef and complete the redemptive process.[xxvi] Mashiah ben David will then assume the mantle of leadership, with Mashiah ben Yosef as his viceroy.[xxvii]

According to Kabbalistic teaching[xxviii], the death of Mashiah ben Yosef can be averted through the Jews’ prayers for his success. Indeed, many siddurim instruct that while one recites the beracha of “boneh Yerushalayim” in the amida prayer, he should have in mind that no harm should befall Mashiah ben Yosef.

Interestingly enough, the Midrash identifies the prophet Yona as the original Mashiah ben Yosef.[xxix] Yona initially hesitated to fulfill Gd’s command to urge the city of Nineveh to repent. The reason, the Midrash explains, is that Yona thought the eventual emergence of the cruel nations of Gog U’magog would be from the descendents of Nineveh, and these nations would cause his death before Israel’s final redemption.  He therefore did not wish to lead them to repentance and allow them to accrue merit.[xxx]

The Kabbalists write[xxxi] that in every generation, a spark from the soul of Mashiah ben Yosef descends into the greatest sage of the time. Once the Jews are deemed worthy, that sage will be sent forth to subdue the nations in preparation for Mashiah ben David’s arrival. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) is said to have had the soul of Mashiah ben Yosef[xxxii], and many have identified the great kabbalist Rabbi Shamshon of Ostripol, zs”l (1600-1648), as the Mashiah ben Yosef of his generation. Rabbi Shamshon was brutally murdered by the Cossacks during the Poland massacres of 1648-1649. It is told that the Chozeh of Lublin, a famous Hassidic master, often prayed that Rabbi Shamshon’s tragic death should atone for the sin of King Yeravam, so that the eventual Mashiah ben Yosef could survive the battles against Esav.[xxxiii]

Confirming a Messianic Claim

A number of different figures have arisen throughout Jewish history making Messianic claims, some even performing supernatural wonders to prove their stature, only to be revealed later as false messiahs.  Among the famous examples are Shimon bar Kochba, who led a revolt against the Roman Empire in120 CE, and the legendary sinner Shabbtai Svi. These unfortunate incidents leave us wondering how we will confirm the authenticity of the true Mashiah upon his arrival.

Our sages answer that the real Messiah’s authenticity will be confirmed in retrospect.  After he succeeds in subduing the enemy nations, returning the Jews to Eress Yisrael and leading them to repentance, we will know with certainty that he is the true Mashiah. At first, he will indeed be met with skepticism and opposition, but once he completes his mission, his Messianic stature will be confirmed and acknowledged.[xxxiv] This process is among the features that uniquely distinguishes Jewish Messianic belief. Our faith in the Messiah will be grounded in incontrovertible facts and undeniably miraculous events which will be witnessed by the entire world. This stands in stark contrast to those faiths which are based on blind Messianic faith without proof.

Fortunate are we, the true Chosen Nation of Hashem, who are led by righteous leaders who show us the path of truth, and who have been promised  the ultimate good with the final redemption, may it come speedily in our days, Amen!

Next Issue: Predicted Dates for Mashiah’s Arrival

[i]Parashat Vayehi 49:10.

[ii]Rambam, Hilchot Melachim, 11.

[iii] Yehezkel 37:24.

[iv] Or Hahayim, Parashat Vayehi.

[v]Midrash Rabba, Parashat Vayehi 96:4 (see commentaries).

[vi] Megillah 14a (see Rashi)

[vii] Baba Batra 17a

[viii] See Shmuel 1:17:12 (and Yalkut Shemuel there).

[ix] Midrash Eicha 1:51.

[x] Maharsha, Sanhedrin 98b.

[xi] Shemot Rabba 1:26

[xii] Sanhedrin 98a.

[xiii]A Legacy of Leaders, page 80.

[xiv] Orot U’Netivot, vol. 3, p.237.

[xv] Ossrot Aharit Hayamim, vol. 2, pp. 35-38.

[xvi] Peri Sadik, Parashat Devarim 13.

[xvii] Sanhedrin 98b

[xviii] Ibid.

[xix] Or Hahayim, Devarim 15:7.

[xx] Ossrot Aharit Hayamim, pp. 66-67.

[xxi]Rambam’s commentary to the Mishna, Sanhedrin, chapter 10.

[xxii] Sukka 52a.

[xxiii] Baba Batra 123b (see Maharsha).

[xxiv] Sukka 52a.

[xxv] Zohar, Parashat Ki Tesse 276b.

[xxvi] Ossrot Aharit Hayamim, pp. 168-170.

[xxvii] Yehezkel 37:17-25. (See also Rabbi Michel Silber’s Bayam Derech ,Parashat Vayigash, p. 255.)

[xxviii] Shivchi Ha’Ari, p. 119.

[xxix] Tanna Debe Eliyahu 18.

[xxx] Asara Ma’amarot, p. 287.

[xxxi] Ben Yehoyada, Sanhedrin 38b.

[xxxii] Shivchi Ha’Ari, page 119.

[xxxiii] Divre Emet, Parashat Vayesse.

[xxxiv] Osserot Aharit Hayamim, pp.136-140.