Bava Basra 16b ~ Here Comes the Sun

This post is for the page of Talmud to be studied tomorrow, Thursday July 11th.

בבא בתרא טז, ב 

רבי שמעון בן יוחי אומר אבן טובה היתה תלויה בצוארו של אברהם אבינו שכל חולה הרואה אותו מיד מתרפא ובשעה שנפטר אברהם אבינו מן העולם תלאה הקדוש ברוך הוא בגלגל חמה אמר אביי היינו דאמרי אינשי אידלי יומא אידלי קצירא

Rabbi Shimon ben Yochai said: there was a precious stone that hung from the neck of Abraham our forefather. Any sick person who looked at it was instantly cured.  When Abraham our forefather died, the Holy One, Blessed be He, hung this stone in the orb of the sun. Abaye said, this is what is meant by the popular saying "when the sun is lifted, sickness is lifted"

Abaye, the great Babylonian sage of the fourth century, commented on a statement made Rabbi Shimon ben Yochai about two centuries earlier, and suggested that sunlight helps heal.  This was not the only time Abaye opined about the health benefits of sunlight. We came across another example when we studied Nedarim: 

נדרים  ח, ב

שמש צדקה ומרפא אמר אביי ש"מ חרגא דיומא מסי ופליגא דר"ש בן לקיש דאמר אין גיהנם לעולם הבא אלא הקב"ה מוציא חמה מנרתיקה צדיקים מתרפאין בה ורשעים נידונין בה

“The sun of righteousness, with healing in its rays” (Malachi 3:20)...Abaye said: “We learn from here that the dust of the sun heals”…Rabbi Shimon ben Gamliel said, “there is no hell in the world to come. Rather God takes the sun out of its canopy; the righteous are healed by it and the wicked are punished by it” (Nedarim 8b.)

A HISTORY OF HELIOTHERAPY

In 1903, the Nobel prize for Medicine was awarded to a Dane named Niels Finsen. Finsen had invented a focusable carbon-arc torch to treat – and cure – patients with lupus vulgaris, a painful skin infection caused by tuberculosis.  While this was the start of the modern medical use of phototherapy, using the sun as a source of healing is much, much older. Older even than the Talmud, which mentions it in today’s daf

The Nobel Prize in Physiology or Medicine 1903 was awarded to Niels Ryberg Finsen “in recognition of his contribution to the treatment of diseases...with concentrated light radiation, whereby he has opened a new avenue for medical science

Perhaps the earliest reference to heliotherapy – that is, using sunlight to heal - is found in Egyptian papyrus records from over 3,500 years ago, which record using the sun, together with ingesting a local weed, to treat skin conditions. The active ingredients of that weed, Ammi majus, were isolated in 1947. These ingredients, together with heliotherapy, were used in the first clinical trials to treat vitiligo, which were conducted, rather fittingly, in Egypt.  Further work determined that it was only a narrow part of the sun’s spectrum that was needed to treat vitiligo, psoriasis, and other skin conditions, and so lamps were developed that produced only narrow band ultraviolet light (UVB). These UVB lamps are now a mainstay of treatment for psoriasis.

For most white people, a half-hour in the summer sun in a bathing suit can initiate the release of 50,000 IU (1.25 mg) vitamin D into the circulation within 24 hours of exposure
— — Environmental Health Perspectives 2008:116;4. A162

SUNLIGHT FOR HEALTHY BONES

But ultraviolet light – UVB – can also be extremely dangerous. Too much exposure to sunlight will cause skin cancer, as the light produces molecules that directly damage DNA. Here is the great paradox of sunlight – too much of it will burn and can kill – but get the dose right and it is not only curative, but essential for healthy living. Sunlight is needed to produce vitamin D in the skin, and vitamin D is needed to produce healthy bones. Without it, you will develop rickets, a skeletal deformity that is characterized by bowed legs. 

Typical presentation of 2 children with rickets. The child in the middle is normal; the children on both sides have severe muscle weakness and bone deformities, including bowed legs (right) and knock knees (left). From Holick M. Sunlight and vi…

Typical presentation of 2 children with rickets. The child in the middle is normal; the children on both sides have severe muscle weakness and bone deformities, including bowed legs (right) and knock knees (left). From Holick M. Sunlight and vitamin D for bone health and prevention of autoimmune diseases, cancers, and cardiovascular diseaseAm J Clin Nutr 2004;80(suppl):1678S–88S.

 

SUNLIGHT FOR A HEALTHY IMMUNE SYSTEM

The sun’s light has been shown to have effect the immune system, although many of these effects are only poorly understood. 

When some nerve fibres are exposed to sunlight, they release a chemical called neuropeptide substance P. This chemical seems to produce local immune suppression.  Exposure to the ultraviolet wavelengths in sunlight can change the regulation of T cells in the body which can also modulate autoimmune diseases.

SUNLIGHT TO TREAT MELANOMA?

While sunlight can cause skin cancer, it has been shown to release a hormone called alpha melanocyte-stimulating hormone. This hormone appears to limit the damage to DNA damage from sunlight and so may actually reduce the risk of melanoma (but don't try this as a treatment yet. It's certainly not ready for prime time.)

SUNLIGHT FOR YOUR MOOD

Then there’s sunlight for your mood. Seasonal affective disorder – SAD – is caused by a lack of exposure to sunlight, which most affects those living in the northern latitudes in the winter.  SAD was first described in 1984 by Norman Rosenthal working at the National Institute of Mental Health but why it happens is still something of a mystery.  Rosenthal went on to write several best selling books on SAD and how to beat it. The answer appears to be something to do with sitting in front of a lamp that mimics sunlight (but the evidence that this works is still controversial).

 SUNLIGHT FOR BABIES WITH JAUNDICE

Sunlight is also a great treatment for babies with neonatal jaundice. This condition is very common and is caused when the baby breaks down the fetal hemoglobin with which it was born. A product of that breakdown is bilirubin, and if this is allowed to build up in the tissues it can cause lethargy, difficultly feeding, and in rare and extreme cases, brain damage. However, sunlight (or more precisely, the blue band of the spectrum at 459nm)  breaks down this dangerous bilirubin molecule into a harmless one called biliverdin.  So the best treatment for a newborn baby with mild jaundice is to put them out in the sun.  (Failing that, or if the degree of jaundice is not mild, you can consider phototherapy in the hospital.) 

The absorbance spectrum of bilirubin bound to human serum albumin (white line) is shown superimposed on the spectrum of visible light. Clearly, blue light is most effective for phototherapy, but because the transmittance of skin increases with incre…

The absorbance spectrum of bilirubin bound to human serum albumin (white line) is shown superimposed on the spectrum of visible light. Clearly, blue light is most effective for phototherapy, but because the transmittance of skin increases with increasing wavelength, the best wavelengths to use are probably in the range of 460 to 490 nm. Term and near-term infants should be treated in a bassinet, not an incubator, to allow the light source to be brought to within 10 to 15 cm of the infant (except when halogen or tungsten lights are used), increasing irradiance and efficacy. For intensive phototherapy, an auxiliary light source (fiber-optic pad, light-emitting diode [LED] mattress, or special blue fluorescent tubes) can be placed below the infant or bassinet. If the infant is in an incubator, the light rays should be perpendicular to the surface of the incubator in order to minimize loss of efficacy due to reflectance. From Maisels and McDonagh. Phototherapy for Neonatal JaundiceNew England Journal of Medicine 2008.358;920-928.

SUNLIGHT FOR INFECTIOUS DISEASES

 We don't treat infectious diseases with sunlight any more. But it wasn't always that way. Less than eighty years ago sunlight was recommended as a therapy for some patients with tuberculosis. The authors, writing in the journal Diseases of the Chest were cautious:

Even in those cases where the sun can be of great value, it is in no sense a specific cure for any manifestation of tuberculosis. Rest, good food, and fresh air, are still the fundamentals in treating all forms of the disease; and the sun, where it should be used, is only a valuable adjutant...Heliotherapy is not indicated in all cases of tuberculosis. The majority of patients with this disease should never use it...It is not a sure cure for any type of tuberculosis, but is often, especially in some of the extrapulmonary cases, a very valuable—or even necessary—aid.

In today's daf, Abaye once again noted that the sun can heal. His insight were more correct than he could ever have guessed.  

Bright light therapy and the broader realm of chronotherapy remain underappreciated and underutilized, despite their empirical support. Efficacy extends beyond seasonal affective disorder and includes nonseasonal depression and sleep disorders, with emerging evidence for a role in treating attention-deficit/hyperactivity disorder, delirium, and dementia.
— — Schwartz and Olds. The Psychiatry of Light. Harvard Review of Psychiatry 2015. 23 (3); 188.S
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Bava Basra 14a ~The value of Pi in the Talmud

Today we discuss maths (as it is called in the UK, Ireland and Australia,) or math (as it is called in the US and Canada). We will focus on that most magical of numbers, pi, also known as π. On today’s page of Talmud we find this theorem:

תלמוד בבלי מסכת בבא בתרא יד, א

כֹּל שֶׁיֵּשׁ בְּהֶקֵּיפוֹ שְׁלֹשָׁה טְפָחִים

Elsewhere, the Talmud determined the that value of π is 3 from a verse in the Book of Kings:

מלכים א פרק ז פסוק כג 

ויעש את הים מוצק עשר באמה משפתו עד שפתו עגל סביב וחמש באמה קומתו וקוה שלשים באמה יסב אתו סביב 

And he made a molten sea, ten amot from one brim to the other: it was round, and its height was five amot, and a circumference of thirty amot circled it.

 The Talmud in Eruvin uses this verse to teach a general mathematical principle:

עירובין דף יד עמוד א

כל שיש בהיקפו שלשה טפחים יש בו רחב טפח. מנא הני מילי? - אמר רבי יוחנן, אמר קרא : ויעש את הים מוצק עשר באמה משפתו עד שפתו עגל סביב וחמש באמה קומתו וקו שלשים באמה יסב אתו סביב 

"Whatever circle has a circumference of three tefachim must have a diameter of one tefach."  

So one of the vessels in the Temple of Solomon was ten amot in diameter and 30 amot in circumference. Since π is the ratio of the circumference of a circle to its diameter (π=C/d), π in the Book of Kings is 30/10=3. Three - no more and no less.

But PI is more than three

However, this value of π =3 is not accurate. It deviates from the true value of π (3.1415...) by about 5%. Tosafot in Eruvin is bothered by this too.

תוספות, עירובין יד א

והאיכא משהו. משמע שהחשבון מצומצם וכן בפ"ק דב"ב (ד' יד:) גבי שני טפחים שנשתיירו בארון ששם ספר תורה מונח שהיא בהיקפה ששה טפחים ופריך כיון דלאמצעיתו נגלל נפיש ליה משני טפחים וכן בתר הכי דמשני בספר דעזרה לתחלתו נגלל ופריך אכתי תרי בתרי היכי יתיב משמע דמצומצם לגמרי וקשיא דאין החשבון מדוקדק לפי חכמי המדות

Tosafot opens the objection with these words: “But [pi] is a little more [than 3]. Which means that the value [of pi] is rounded down” Tosafot can't find a good answer to this obvious problem, and concludes "this is difficult, because the result [that pi=3] is not precise, as demonstrated by those who understand geometry." 

PI IN THE RAMBAM

In his commentary on the Mishnah on which today’s discussion is based, (Eruvin 1:5) Maimonides makes the following observation:

פירוש המשנה לרמב"ם מסכת עירובין פרק א משנה ה 

צריך אתה לדעת שיחס קוטר העיגול להקפו בלתי ידוע, ואי אפשר לדבר עליו לעולם בדיוק, ואין זה חסרון ידיעה מצדנו כמו שחושבים הסכלים, אלא שדבר זה מצד טבעו בלתי נודע ואין במציאותו שיודע. אבל אפשר לשערו בקירוב, וכבר עשו מומחי המהנדסים בזה חבורים, כלומר לידיעת יחס הקוטר להקיפו בקירוב ואופני ההוכחה עליו. והקירוב שמשתמשים בו אנשי המדע הוא יחס אחד לשלשה ושביעית, שכל עיגול שקוטרו אמה אחת הרי יש בהקיפו שלש אמות ושביעית אמה בקירוב. וכיון שזה לא יושג לגמרי אלא בקירוב תפשו הם בחשבון גדול ואמרו כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח, והסתפקו בזה בכל המדידות שהוצרכו להן בכל התורה

...The ratio of the diameter to the circumference of a circle is not known and will never be known precisely. This is not due to a lack on our part (as some fools think), but this number [pi] cannot be known because of its nature, and it is not in our ability to ever know it precisely. But it may be approximated ...to three and one-seventh. So any circle with a diameter of one has a circumference of approximately three and one-seventh. But because this ratio is not precise and is only an approximation, they [the rabbis of the Mishnah and Talmud] used a more general value and said that any circle with a circumference of three has a diameter of one, and they used this value in all their Torah calculations.

Is the Value of Pi hidden in the Bible?

There are lots of papers on the value of pi in the the Bible. Many of them mention an observation that seems to have been incorrectly attributed to the Vilna Gaon.  The verse we cited from מלאכים א׳ spells the word for line as קוה, but it is pronounced as though it were written קו.  (In דברי הימים ב׳ (II Chronicles 4:2) the identical verse spells the word for line as קו.)  The ratio of the numerical value (gematria) of the written word (כתיב) to the pronounced word (קרי) is 111/106.  Let's have the French mathematician Shlomo Belga pick up the story - in his paper (first published in the 1991 Proceedings of the 17th Canadian Congress of History and Philosophy of Mathematics, and recently updated), he gets rather excited about the whole gematria thing:

Pi paper graphic.jpg

A mathematician called Andrew Simoson also addresses this large tub that is described in מלאכים א׳ and is often called Solomon's Sea. He doesn't buy the gematria, and wrote about it in The College Mathematics Journal.

A natural question with respect to this method is, why add, divide, and multiply the letters of the words? Perhaps an even more basic question is, why all the mystery in the first place? Furthermore, H. W. Guggenheimer, in his Mathematical Reviews...seriously doubts that the use of letters as numerals predates Alexandrian times; or if such is the case, the chronicler did not know the key. Moreover, even if this remarkable approximation to pi is more than coincidence, this explanation does not resolve the obvious measurement discrepancy - the 30-cubit circumference and the 10-cubit diameter. Finally, Deakin points out that if the deity truly is at work in this phenomenon of scripture revealing an accurate approximation of pi... God would most surely have selected 355/113...as representative of pi...

Still, what stuck Simoson was that "...the chroniclers somehow decided that the diameter and girth measurements of Solomon's Sea were sufficiently striking to include in their narrative." (If you'd like another paper to read on this subject,  try this one, published in B'Or Ha'Torah - the journal of "Science, Art & Modern Life in the Light of the Torah." You're welcome.)

Did the rabbis of the Talmud get π wrong?

So what are we to make of all this? Did the rabbis of the Talmud get π wrong, or were they just approximating π for ease of use?  After considering evidence from elsewhere in the Mishnah (Ohalot 12:6 - I'll spare you the details), Judah Landa, in his book Torah and Science, has this to say:

We can only conclude that the rabbis of the Mishnah and Talmud, who lived about 2,000 years ago, believed that the value of pi was truly three. They did not use three merely for simplicity’s sake, nor did they think of three as an approximation for pi. On the other hand, rabbis who lived much later, such as the Rambam and Tosafot (who lived about 900 years ago), seem to be acutely aware of the gross innacuracies that results from using three for pi. Mathematicians have known that pi is greater than three for thousands of years. Archimedes, who lived about 2,200 years ago, narrowed the value of pi down to between 3 10/70 and 3 10/71 ! (Judah Landa. Torah and Science. Ktav Publishing House 1991. p.23.)

Still, don't be too hard on the rabbis of the Talmud. The rule that the circumference of an object is three times its diameter is pretty close to being correct, and is usually a good enough approximation. But it is not accurate, and never will be.

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Bava Basra 12b ~ Prophecy and Mental Illness

בבא בתרא יב, ב 

א"ר יוחנן מיום שחרב בית המקדש ניטלה נבואה מן הנביאים וניתנה לשוטים ולתינוקות

Rabbi Yochanan said: "After the destruction of the Holy Temple the power of prophecy was taken from the prophets and given to the mentally ill and to children. 

A long time ago I saw a patient in the emergency department who was brought in by ambulance after a worried relative called about his odd behavior. The patient had long been hearing voices. In his apartment the medics had found a little clay model of Jerusalem which the voices had told him to besiege. He told the medics that the voices had told him to lay on his right side for exactly three hundred and ninety days, which he had done.  He survived by eating through a store of barley, beans and lentils which those same voices had told him to prepare. The voices also told him to bake bread over a fire that burned human excrement, but the patient had protested, and the voices agreed to let him burn animal dung instead.  

In The Madhouse — Plate 8. From A Rake's Progress, William Hogarth, 1734.

In The Madhouse — Plate 8. From A Rake's Progress, William Hogarth, 1734.

Actually I made that up. Although I've treated hundreds of acutely schizophrenic, delusional or manic patients as an ER doctor, I have never treated a person like the one I just described.  But there was a person who did follow the voice in his head that told him to do all these things -the clay models, the laying on one side for over a year, the animal dung to bake bread.  All of it. His name was Ezekiel, and he was a prophet in our Bible.

You also, son of man, take a brick and lay it before you and inscribe a city on it, even Jerusalem. Then lay siege against it, and build a fort against it, and build a mound against it; set camps and place battering rams against it all around. Moreover take for yourself an iron plate and set it up for a wall of iron between you and the city. And set your face against it so that it is besieged, and lay siege against it. This shall be a sign to the house of Israel. As for you, lie down on your left side and lay the iniquity of the house of Israel upon it. According to the number of the days that you lie on it, you shall bear their iniquity. For I have laid upon you the years of their iniquity according to the number of the days, three hundred and ninety days. So you shall bear the iniquity of the house of Israel. When you have accomplished them, lie again on your right side, and you shall bear the iniquity of the house of Judah forty days. I have appointed you each day for a year. Therefore you shall set your face toward the siege of Jerusalem, and your arm shall be uncovered, and you shall prophesy against it. I will lay bands upon you, and you shall not turn yourself from one side to another until you have ended the days of your siege. Also take for yourself wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel and make bread. According to the number of the days that you lie on your side, three hundred and ninety days, you shall eat it. ...You shall eat it as barley cake, having baked it in their sight with dung that comes out of man.... Then I said, “Ah, Lord God! My soul has not been defiled. For from my youth up even until now I have not eaten of that which dies of itself, or is torn in pieces, nor has abominable meat come into my mouth. Then He said to me, “I have given you cow dung instead of man’s dung over which you shall prepare your bread.”
— Ezekiel 4:1-15

In today's page of Talmud, Rabbi Yochanan declares not that prophecy is dead, but that the kind of things once said by the prophets of the Bible will henceforth be said by those with mental illness (שוטים) and children.  Rabbi Yochanan may have been the first to see the overlap of mental illness and the kinds of things once said by prophets of the Bible, but today psychiatrists and others involved in the care of the mentally ill have noted this overlap too.

Abraham and Moses on the Psychiatrist's Couch

In 2012, three psychiatrists from the Harvard  Medical School asked a simple question: How does a psychiatrist today help a patient to understand that their psychotic symptoms are not caused by supernatural visitations, "when our civilization recognizes similar phenomena in revered religious figures?" So the psychiatrists set off to examine the way in which revelation of the divine was described in the Bible, "with the intent of promoting scholarly dialogue about the rational limits of human experience." All this was to "educate persons living with mental illness, healthcare providers, and the general public that persons with psychotic symptoms may have had a considerable influence on the development of Western civilization."

They analyzed four religious figures, including two from our tradition, from a behavioral, neurologic, and neuropsychiatric perspective. They found that, based on the text of the Bible, Abraham had no affective, neurological or medical conditions, and since he showed no evidence of disorganization, they doubted that Abraham had classic schizophrenia too.  But they raised the possibility of his having paranoid schizophrenia. This is a subtype of schizophrenia "that tends to manifest little or no disorganization, has preserved functional affect, and is associated with better occupational and social functioning." The psychiatrists based this diagnosis on the voices Abraham kept hearing, and "a very Abraham-centered worldview of dispensing universal blessings and curses based on one’s interactions with Abraham." Moses had "auditory and visual hallucinations of a grandiose nature with delusional thought content." He also exhibited "hyperreligiosity, grandiosity, delusions, paranoia, referential thinking, and phobia (about people viewing his face)." They were not certain though, if Moses displayed symptoms of paranoid schizophrenia, or if instead, he may have had a bipolar disorder.  Jesus also displayed auditory and visual hallucinations, "delusions, referential thinking, paranoid-type thought content, and hyperreligiosity"(!) The Harvard psychiatrists also note that the lifetime risk of suicide in schizophrenia is 5-10%, and that Jesus "appears to have deliberately placed himself in circumstances wherein he anticipated his execution." Finally Paul is analyzed. He seems to have had a large number of  auditory and visual perceptual experiences "that resemble grandiose hallucinations with delusional thought content." They reject the suggestion that he suffered from temporal lobe epilepsy, and they note that Paul wrote a great deal. This kind of productive writing, they claim, "tends to be more strongly associated with mood disorders than psychosis or epilepsy. This is persuasive toward Paul having a mood disorder, rather than schizophrenia or epilepsy."

Murray, E. Cunningham M. Price B . The Role of Psychotic Disorders in Religious History Considered. Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410–426

Murray, E. Cunningham M. Price B . The Role of Psychotic Disorders in Religious History Considered. Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410–426

The point of all this analysis was not to test the the faith of those who believe in the prophetic abilities of Abraham, Moses, Jesus or Paul. Rather, it was to emphasize how those with what we today would describe as the florid symptoms of mental illness are revered as religious teachers. And one more thing.  They claimed not to have any disrespect for those with religious beliefs towards any of these four figures.

Discussion about a potential role for the supernatural is outside the scope of our article and is reserved for the communities of faithful, religious scholars, and theologians, with one exception. It is our opinion that a neuropsychiatric accounting of behavior need not be viewed as excluding a role for the supernatural. Herein, neuropsychiatric mechanisms have been proposed through which behaviors and actions might be understood. For those who believe in omnipotent and omniscient supernatural forces, this should pose no obstacle, but might rather serve as a mechanistic explanation of how events may have happened. No disrespect is intended toward anyone’s beliefs or these venerable figures.

Nocturnal Hallucinations in Israeli Ultra-Orthodox Jews

Since Rabbi Yochanan described prophecy as being given to those with mental illness, it might be worth looking at the content of some hallucinations in the Jewish mentally ill.  Is there anything in their hallucinations that we could perhaps interpret as prophecy? Let's turn to a helpful paper published in 2001, which described the nocturnal hallucinations in 122 ultra-orthodox Jewish Israeli men. The authors were two psychiatrists who noted that this symptom of nocturnal hallucinations only seemed to affect male members of the ultra-orthodox population.  The group who experienced these nocturnal hallucinations were younger than other patients with symptoms of mental illness, "and their visit was more often associated with a request for a psychiatric evaluation before receiving an exemption from compulsory army service." But let's put that rather disquieting fact aside, and move on. The majority of the hallucinations were frightening, and included figures of the sort that "may appear among the fears of ultra-orthodox men," including (and I'm not making this up) "policemen, soldiers [and] Sephardi men." 

From Greenberg D. Brome, D.  Nocturnal Hallucinations in Ultra-orthodox Jewish Israeli Men. Psychiatry 2001. 64 (1); 81-90.

From Greenberg D. Brome, D.  Nocturnal Hallucinations in Ultra-orthodox Jewish Israeli Men. Psychiatry 2001. 64 (1); 81-90.

Now you might be thinking that this group included a fair number of malingerers who were keen to avoid military service. The psychiatrists considered that possibility too, but noted that about 45% of the men came for more than one visit, and about 11% did not not request a recommendation letter for the army.  So they concluded that "the night hallucinations are a real clinical and culturally determined phenomenon, which in a minority of cases may have been misused and presented for purposes of gaining exemption from army service."  In any event, most ended up with a diagnosis of "subnormality and/or psychosis," with a generally good prognosis. But there is nothing that appears to be particularly prophetic in the thoughts of this group of mentally ill Jewish men.

We suggest that some of civilization’s most significant religious figures may have had psychotic symptoms that contributed inspiration for their revelations. It is hoped that this analysis will engender scholarly dialogue about the rational limits of human experience and serve to educate the general public, persons living with mental illness, and healthcare providers about the possibility that persons with primary and mood disorder-associated psychotic-spectrum disorders have had a monumental influence on civilization.
— Murray, E. Cunningham M. Price B . The Role of Psychotic Disorders in Religious History Considered.Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410–426

On the origin of prophecy today

In his seventeenth century commentary on the Talmud, R. Samuel Eliezer ben R. Judah HaLevi Edels, better known as the Maharsha, suggests that there are different kinds of prophecy.

מהרש"א חידושי אגדות מסכת בבא בתרא דף יב עמוד ב 

וענין שנטלה מן הנביאים ונתנה לשוטים אין הנבואות שוות דנבואת נביאים ע"י הש"י או ע"י מלאכיו אבל נבואת השוטים ותינוקות אינו אלא ע"י שד דהכי מחלק בפרק הרואה בין החלומות שיש מהן ע"י המלאך ויש מהן ע"י שד

"Not all prophecy is the same. For the prophecy of the prophets was endowed by God, Blessed be He, or one of His angels, whereas the prophecy of the mentally ill and children is endowed by a demon..."

Which may only serve to scare the mentally ill even more. R. Yochanan's statement reminds us that the line between mental disease and religiously inspired hallucinations (or delusions) is very blurred, and that, whatever the source of their visions and hallucinations, the mentally ill deserve more than our pity or support. They deserve our respect. 

If you hear a car backfire and you believe that it may be a pistol shot, that is an illusion. If you hear a pistol shot when there has been no sound (either of a pistol or a car backfiring), that is a hallucination. If you hear a pistol shot and believe that it is God firing a pistol at you because you [as a physician] have ordered inappropriate lab tests, that is a delusion. If [a physician] decides he is ordering too many laboratory tests in the absence of an external sensory stimulus, that is called enlightenment.
— Joseph Sapira. The Art and Science of Bedside Diagnosis. Williams & Wilkins 1990. p518.
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Talmudology on the Parsha, Korach: Pittum Haketoret and Plagues

במדבר יז: 11-14

וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהֹוָה הֵחֵל הַנָּגֶף: וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר  דִּבֶּר מֹשֶׁה וַיָּרץ אֶל־תּוֹךְ הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם: וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃ וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה עָשָׂר אֶלֶף וּשְׁבַע מֵאוֹת מִלְּבַד הַמֵּתִים עַל־דְּבַר־קֹרַח׃

Then Moses said to Aaron, “Take the fire pan, and put on it fire from the altar. Add incense and take it quickly to the community and make expiation for them. For wrath has gone forth from the Lord: the plague has begun!”

Aaron took it, as Moses had ordered, and ran to the midst of the congregation, where the plague had begun among the people. He put on the incense and made expiation for the people; he stood between the dead and the living until the plague was checked. Those who died of the plague came to fourteen thousand and seven hundred, aside from those who died on account of Korah.

Over the many centuries that Jews have recited prayers for protection against plagues and pandemics, the content of these prayers varied depending on the location, local custom, and the whims of the person compiling them. The one feature that remained fairly constant was that they often contained a section known as Pittum Haketoret [The Mixture of the Incense]. If you think back just a couple of years to the COVID pandemic, you yourself may have recited this passage to ward off the virus. But did you ever wonder why it was this passage that was chosen as a central part of our pandemic liturgy?

As we will learn, the origin of the custom to recite Pittum Haketoret to ward off a pandemic is found in this week’s parsha.

What is Pittum Haketoret?

Pittum Haketoret are the opening words of a list of ingredients that were used to make the incense for the Temple in Jerusalem, as recorded in the Talmud: 

How is the blending of the incense [Pittum Haketoret]) performed? Balm, and onycha, and galbanum, and frankincense, each of these by a weight of seventy maneh, Myrrh, and cassia, and spikenard, and saffron, each of these by a weight of sixteen maneh. Costus by a weight of twelve maneh; three maneh of aromatic bark; and nine maneh of cinnamon. Kersannah lye of the volume of nine kav; Cyprus wine of the volume of three se’a and three more kav, a half-se’a. If one does not have Cyprus wine he brings old white wine. Sodomite salt is brought by the volume of a quarter-kav. Lastly, a minimal amount of the smoke raiser, [a plant that causes the smoke of the incense to rise properly]. Rabbi Natan says: Also a minimal amount of Jordan amber…

There is nothing in this talmudic recipe to suggest any role for the incense as either a prophylactic or a cure for diseases. But there is a cryptic passage elsewhere in the Talmud that indicates just such a role.

The Ketoret as a Cure for Pandemics

In a fanciful discussion that takes place immediately before the Torah is to be given at Mount Sinai, the angels object. Human beings, they claim, are not worthy of such a sublime document; it should stay with them. Moses, who had ascended to heaven to receive the Torah, provided a series of clever answers. He asks God to give an example of something written in the Torah. Perhaps sensing an opportunity here, God replies with the very first of the Ten Commandments: “I am the Lord your God who took you out from Egypt, from the house of bondage (Ex. 20:2).” Moses then asks the angels: “Did you descend to Egypt? Were you enslaved to Pharaoh? Why then should the Torah be yours?”  Moses asks for other examples. God mentions the fourth commandment, “to remember the Sabbath day,” but the angels do not work and so they have no need for a day of rest. The fifth commandment is to “honor your father and mother.” But the angels have neither a father nor a mother. How then, Moses asks rhetorically, could they be commanded to honor their parents? The angels quickly cede the case, “and they agreed with the Holy One, blessed be he” that the Jewish people deserved to be given the Torah. In fact, they were so impressed with Moses’ powers of persuasion that “immediately, each and every one of the angels became an admirer of Moses and passed something to him” as a gift. The Talmud only records one of those gifts, along with its donor.

שבת פט, א

 מִיָּד כל אֶחָד וְאֶחָד נַעֲשָׂה לוֹ אוֹהֵב וּמָסַר לוֹ דָּבָר… אַף מַלְאַךְ הַמָּוֶת מָסַר לוֹ דָּבָר, שֶׁנֶּאֱמַר: ״וַיִּתֵּן אֶת הַקְּטֹרֶת וַיְכַפֵּר עַל הָעָם״, וְאוֹמֵר: ״וַיַּעֲמֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים וְגוֹ׳״ — אִי לָאו דַּאֲמַר לֵיהּ מִי הֲוָה יָדַע?

Even the Angel of Death gave him something, as Moses told Aaron how to stop the plague, as it is stated: “And he placed the incense, and he atoned for the people” (Numbers 17:12). And the verse says: “And he stood between the dead and the living, and the plague was stopped” (Numbers 17:13). If it were not that the Angel of Death told him this remedy, would he have known it?

And so according to the Talmud, the secret that the holy incense, the ketoret, can cure a plague was delivered to Moses by none other than the Angel of Death, who surrendered the means to thwart mortality itself. This is the earliest Jewish reference connecting the incense with pandemics.

 Pittum Haketoret in the Siddur of Amram Gaon

It was Amram Gaon (d. 875), the ninth century leader of the Jewish community of Sura in Babylon who first formally arranged the prayers that became the standard Jewish liturgy who included Pittum Haketoret. It was to be recited towards the end of the daily morning and evening prayers “because this was the commanded time” to make the incense. But he made no mention of reciting this passage to prevent plagues.

Ramban on the Ketoret

That connection was made later, and among the earliest rabbis to ascribe magical healing powers to the incense was the Spanish exegete Nachmanides, Rabbi Moses ben Nachman, (c.1194–c.1270), known best by his acronym Ramban. He noted that in the description of the construction of the Mishkan, (the Tabernacle) and its many vessels found in the Book of Exodus, the command to build an Altar of Incense was not written with the commandments to build the other objects. Commenting on the verse in the Torah (Exod. 30:1) that reads “You shall make an altar for burning incense; make it of acacia wood,” Ramban wrote that this altar had an additional task, beyond that of burning the incense. It was somehow to sanctify the glory of God, and in so doing it was endowed with special power:

  רמב’ן על התורה שמות 30:1 

אמר כי עוד יתחייב להם שיעשו מזבח מקטר קטרת להקטיר לכבוד השם. וזהו רז שנמסר למשה רבינו שהקטרת עוצרת המגפה (שבת פט.), כי הקטרת במדת הדין (זוה''ק ויקרא יח), שנאמר ישימו קטורה באפך (דברים לג י), 

Therefore, he now said that they will yet be obliged to make an altar for the burning of incense, to burn it for the glory of God. This was a secret which was transmitted to Moses our Teacher, that the incense stops the plague…

In support of this claim, Ramban cited another passage from the Torah - the one in this week’s parsha. In the aftermath of the Korach-led rebellion against Moses, “the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions.” But while this destroyed the rebel leadership, it did nothing to quell the uprising, and so God next brought a plague [nagef] against the rebels. And then comes the passage with which we opened:

Then Moses said to Aaron, “Take the fire pan, and put on it fire from the altar. Add incense and take it quickly to the community and make expiation for them. For wrath has gone forth from the Lord: the plague has begun!”

Aaron took it, as Moses had ordered, and ran to the midst of the congregation, where the plague had begun among the people. He put on the incense and made expiation for the people; he stood between the dead and the living until the plague was checked. Those who died of the plague came to fourteen thousand and seven hundred, aside from those who died on account of Korah.

 What Happens when there are no more Ketoret?

But just knowing that the incense could cure a plague was not helpful, for two reasons. First, the precise identification of its ingredients had long since been lost, and second, even had they been known, it was strictly forbidden for outsiders to create the incense used in the Temple. The solution came with the creation of a brand-new approach in which merely reciting the section of the Talmud called Pittum Haketoret would end a pandemic.

This next step was made by the Zohar [Book of Splendor], the central work of Jewish mysticism. It was written by the Spanish rabbi and kabbalist Moses de Leon (c.1240-1305) who himself attributed it to the second century talmudic sage Rabbi Shimon bar Yohai. Despite its murky origins, it quickly became widely read in Europe and beyond. And it is in the Zohar (Midrash Hane’elam, 200) that we find the following passage about the power of Pittum Haketoret to halt a plague.

Rabbi Pinhas said. I was once walking when I met the prophet Elijah. I said to him “could my master tell me something that will be good for people’s health [ma’aley leberiasah]?” He replied…“when there is a pandemic, a decree is made to the heavens that if everyone enters the House of Prayer or the House of Study and recites the passage about the Making of the Spices [Ketoret Hasamim] with great concentration and intention, the plague among Israel will end.

One who is being pursued by Justice needs this incense…for it helps to remove the claims of Justice against him, and in this way he rids himself of it. Other passages from the Zohar suggests a similar power:

זוהר פנחס 224א

מַאן דְּיֵימָּא פִּטּוּם הַקְּטֹרֶת, בָּתַר תְּהִלָּה לְדָוִד, בָּטִיל מוֹתָנָא מִבֵּיתָא

No harm will befall one who recites Pittum Haketoret after [Psalm 145 that begins with the words] “A Psalm of David” [in the morning service], neither to him nor his family.

Hayyim Vital, The Safed Circle, and Pittum Haketoret

These passages from the Zohar played a central role in the later adoption of the custom to recite Pittum Haketoret during a pandemic. They were popularized by the kabbalist Hayyim Vital (1542-1620) who lived in Safed in northern Israel. He was the most important and influential student of the mystic Isaac Luria, who himself died during a plague in 1572 at the age of only thirty-eight. Vital recorded Luria’s teachings in many manuscripts. These were later edited by Vital’s son Shmuel, who organized them thematically into a work known today as Shemonah She’arim [The Eight Gates]. Shemonah She’arim remained unpublished until it was eventually brought to the printing press in Jerusalem between 1850 and 1898.

In Vital’s mystical universe there were layers of interposing kellipot or shells of evil that prevented God’s divine light from properly illuminating the word.These shells also played a role in pandemics and plagues.

 These kellipot...are responsible for infecting and attacking a person during a plague. And they do not leave a person after attacking him, but remain attached to him and surround him in every direction. Furthermore, they remain in the neighborhood where there are sick people, and are even found in pots and pans and clothes. Anyone who ventures there can be contaminated through these very same kellipot

But there was hope; Pittum Haketoret had the mystical ability to intervene:

 The eleven ingredients of the ketoret are that which remains inside the kellipot…they correspond to the eleven lights of holiness which animate the kellipot. And when they [the ingredients] rise up [to the celestial heights] they remove the lights from the kellipot which are left without any life. They die, and can no longer do any damage…

Hayyim Vital made the recitation of Pittum Haketoret part of his innovative nightly ritual of prayer and study called Tikkun Hatzot [The Midnight Order]. He encouraged it to be recited in a minyan [quorum] of ten Godfearing men, because that is when “it will make the greatest impact above.”

There were others in the Safed circle who also adopted the custom of Pittum Haketoret. Moses di Trani (known by his acronym Mabit,1505-1585) was appointed as a rabbi in Safed in 1525 and was a contemporary of and knew Hayyim Vital. In his Bet Elohim [House of God] published in 1576, Mabit wrote that Pittum Haketoret was to be recited twice a day “for it has a special power [mesugal] over plagues.” In a demonstration of his exegetical skills he focused on one of the eleven ingredients called helbona, (usually translated as galbanum,) which was the only one to have an unpleasant taste and smell.

The foul smell of the helbona is mixed with the other ingredients until it smells as agreeable as they do. This is an allusion to the Angel of Death who resembles the helbona and who hides among people…when the people are good and honest in their hearts, and when they truly repent, the Angel of Death cannot overpower them. In fact, it is they who can overpower the Angel of Death…just like the helbona whose foul smell cannot be detected when it is mixed with the other ten ingredients…

The Italian Jewish physician Abraham ben Hananiah Yagel (1553-c.1624) also emphasized the importance of Pittum Haketoret, in his work on the etiology and treatment of plagues called Moshia Hosim [The Savior of Those Who Seek Refuge]:

I heard from the mouth of the great sage our teacher and rabbi, Rabbi Judah Moscato, (may his Rock protect him), that when our eyes are opened to the incense offering [ma‘aseh ketoret], and when we see all the elements in it one by one, we will see that all of them are beautiful and treasured [and work] by natural means to stop a plague or devastation, for by their strength the air will be purified.

The Pivotal Role of Ma’avar Yabok

About forty years after Yagel’s book was published, another work highlighted the importance of Pittum Haketoret. It was called Ma’avar Yabbok [Crossing the Yabbok], and was written by another Italian Jew named Aaron Berahia Modena. The book contained all the rituals, prayers, customs and practices that surrounded the process of dying, death, burial and mourning. It is a lengthy but extremely popular book that has been republished in more than forty editions over the last three hundred years. The author began a section dedicated to the mystical properties of reciting Pittum Haketoret by reminding his readers that while it was no-longer possible to offer the incense in Jerusalem, by the study of the ingredients and the words of the recipe “the light of the Upper World is revealed.” He continued with what is perhaps the strongest exposition of the power of Pittum Haketoret to heal found in all of early modern Jewish literature.  

Aaron Berachia Modena, Ma’avar Yabbok. Mantua: Yehudah Shmuel Maphrosha and Sons, 1626: 117b.

When a person studies the regulations about the sacrifices [torat korbanot] with the intention to leave the impure qualities that caused his [sinful] actions, there is no doubt that these very letters [of the words that he is studying] will intervene above and cause wonderous things. And through repentance he can expel the Destroyer, and in the place of a spirit of distortion,[iv] a pure spirit will enter his soul. Through the power of these letters Divine Providence will be stirred to lighten the places darkened by his sins…Therefore some of these passages about the sacrifices are said early in the morning and in the evening, in order that a person will be purified by them.

In this passage in Ma’avar Yabbok we find articulation of the paradigm shift regarding Pittum Haketoret that began with the Zohar. It was no longer the now unobtainable incense that could cure. Instead, reciting their ingredients could do so. For moderns, it is as if penicillin was no longer needed to fight infection; it was now enough to read the ingredients on the side of the bottle.

This then is the lengthy evolution of the ability of Pittum Haketoret to fight pandemics. It began in this week’s parsha with the miraculous story Aaron running through the Israelite camp with a pan of incense to end the plague caused by the rebellion of Korach. It ended with another miraculous story: that just by reading the ingredients of the incense, their power to cure end pandemics could be triggered.

The Best Segulah - listen to the Health Authorities

In his book published in response to the COVID pandemic, Rabbi Asher Weiss addressed the question using special remedies (segulot) to prevent illness.  Rav Weiss, who was born in the US in 1953 and lives in Israel, is the author of several works and responsa, is now the posek  for Shaarei Zedek hospital in Jerusalem.

His answer was brief but unequivocal. The first response during a pandemic was “to obey all of the instructions issued by the [Israeli] Ministry of Health: to be careful with social distancing and the like.”

Next, Rabbi Weiss recommended the increased study of the Torah accompanied with prayers and the recitation of psalms which would arouse “Heavenly mercy.” This should be accompanied with more acts of interpersonal kindness, “because being kind is an especially important remedy [segulah] to end a plague. Despite the ease with which these additional measures may be carried out, Rabbi Weiss noted with regret that “people continue to ask for special remedies (segulot meyuhadot) during the pandemic.”  

In truth, we are a generation that runs after these remedies. Innocent and honest people seek out all kinds of mystics [mekubalim leminehem] asking for remedies for everything. To our great sadness, the more bizarre the remedy, the more people want it. 

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