Emotional Health / Anxiety

So many people in today’s world suffer from some sort of emotional/psychological challenges, including anxiety, depression, unbalanced emotions etc. We will explore ways to heal and deal with these challenges, based on Torah.

No part of this can be duplicated without written permission from the author.

Part 1 (this section will be updated with new parts as we go along…)

I have always wondered what is so exciting about mountain climbing. So many people find it such a thrill to climb to the top of a mountain, despite danger or hardships that are involved. They feel exhilarated when they reach the top. I am not the mountain climbing type….or so I thought…

But suddenly I have realized that, in essence, we are all mountain climbers! Along our journey of life, each of us is given many mountains to climb. Every obstacle, test or problem seems like a mountain to us. When we allow the mountain to remain a mountain, we do not overcome the obstacle. But if we climb the mountain and we reach the top, then we feel a sense of victory. The mountain no longer feels like a mountain once you are at the top. There is a sense of exhilaration reaching the highest level. And I guess that is what life is all about: climbing the mountains that come our way and reaching the top: whatever spiritual level and realization God wants us to reach through this experience. Remaining strong in our faith despite the hardships, is successful mountain climbing at its best.

The other day I was sitting under some very tall trees and the wind was blowing through the trees, shaking them and making strong rustling noises. The branches sounded like they were going to fall off….the trees looked like they would fall over. But of course they did not. I thought to myself that life is very much like that. The winds of challenges rip through our lives threatening to break us….but just like the tree, we do not break. We may bend, we may shake, but we do not break. When a tree is strongly rooted to the ground, nothing uproots it . When we are strongly rooted in our faith and in our values, nothing will destroy us.

The writing is based on teachings from the Torah (the Bible), the study of Chassidus, the teachings of the Lubavitcher Rebbe, and from lots of life experience (as well as having worked for a psychologist for several years). Read it and apply it to your life. You will see good results.

When a person is in a pit or a prison, the person cannot pull themselves out. It requires help. This book is the rope to use to pull yourself out of the imprisonment of your mind. Anxiety and depression, and in fact any type of mental or emotional disorder, is like a form of imprisonment: a very frustrating and painful experience. A prisoner feels they can never break free. But know that you can break free! You can break out of the imprisonment of your thoughts and of your mind. You can become free and be in a different plane , above all the negative thought patterns. This is called going out of Egypt. It says in Torah that every day a Jew must view himself or herself as leaving Egypt that very day. What does this mean? We were imprisoned in Egypt thousands of years ago. How can we still apply leaving Egypt to our life today? The answer is given in Chassidus, the mystical part of Torah, that Egypt, on a spiritual level, refers to limitations. It is a form of being imprisoned in bad habits, negative thought patterns, depression, anxiety, fears, worries or anything that keeps you from serving God with joy. To go out of Egypt means to leave all those limitations and rise to a higher level spiritually: a place where you can feel joyful. But to do so means we need the help of God. Just like God took us out of Egypt, He can take us out of all our problems and we need to know that it is possible. We are never stuck in a situation. There is always a way out.

Know that you are not alone. The majority of people suffer from some sort of anxiety and from various emotional issues. This is normal. It is part of the human condition. It is definitely worse in today’s society but there are tools you can use to help yourself. Life is full of challenges. Anxiety is just one of them.

Anxiety can include many things. It often includes fear that we are unable to control everything in our lives. We may want to prevent something that we fear from happening, or we want to know (or even control) what will happen in the future, yet we may feel helpless to do anything.

You should remember that when you focus on things you cannot control, that will automatically trigger the emotion of fear. Fear will then lead to anxiety and a need to feel we can control everything and everyone. Feeling out of control will often lead to panic attacks. Anxiety is a reminder that we are not in control…but the positive part of anxiety is that it reminds us that we do not have to be, and in fact are not meant to be, in control.

According to the study of Chassidus, a person’s mind will be unsettled and filled with anxiety and distress when his mind is not a proper vessel for the challenges he is going through. A person with a “broad” mind and strong powers of intellect can handle anxiety far more than a person with less developed intellectual capacities. This is not talking about intelligence but rather the ability of the mind to deal with a certain amount of emotional distress or anxiety. If it is too much for the person and he cannot deal with it, then the vessel is too small. As it says in Torah “ any expression in Torah of shortness of spirit refers to something that is unbearable for the person and his mind cannot tolerate it.”

Chassidus explains that bad moods, dark moods, and in general thinking negatively and seeing things in a negative light, comes from constricted consciousness. To expand consciousness, we need more light and more joy. Adding in Torah learning and in activities that bring happiness is helpful and brings more light into our minds. THE SECRET TO CONTROLLING AND ELIMINATING ANXIETY IS TO LEARN HOW TO CHANGE ONE’S THOUGHT PROCESSES FROM NEGATIVITY TO POSITIVITY. For example, if a person has constant anxiety about whether or not one is healthy, the person starts imagining the worst case scenarios, googling all kinds of symptoms and assuming all kinds of diagnoses which are not even accurate. How would one deal with this type of anxiety? By immediately pushing away a negative or fearful thought when it rises to the mind, and substituting a positive thought. The minute a negative thought enters the mind, the person has to refuse to ponder it or expand upon it and instead must substitute a thought such as “I am healthy. I am going to continue being healthy. I am worthy of being healthy so I can serve God properly. I am grateful and thankful for health and I ask God to continue granting me good health. I refuse to even consider any type of unhealthy condition in life.” As we accustom ourselves to changing our thought processes, we will develop a new mentality and a new way of looking at life and at the world.
If our thoughts are chaotic, our emotions will be chaotic. Our hearts can even beat irregularly due to fear, worry, negative thoughts etc. The secret is to control our thoughts and hence gain the upper hand over our emotions. Anxiety is an emotion. It usually has no logical basis to it.

At its true spiritual source, anxiety is a lack of trust in Hashem (God) because when we truly believe and understand that we control nothing and Hashem knows what is best and only does good for us, we stop feeling anxious But even if we intellectually understand that, translating it into feeling is hard work.

We need to internalize this idea that we are not in control of anything outside of ourselves. The only thing we can control is our thought, speech and action. But what path our life will take, or what the future will bring, or what the result will be of what we do in life, or whether we will become rich or not….all these things are not in our control. They depend upon the Almighty. We can try to influence or change our destiny through prayer and good deeds, through making the right vessel for blessings to rest upon, but we cannot CONTROL our lives and we cannot control others. We only can control OURSELVES.

Often anxiety encompasses one of the following things:

  1. We fear re- experiencing something that was painful or difficult for us. In other words, if we went through negative past experiences, we fear going through such a thing again. It created some trauma which often sits in our subconscious and gets triggered over and over.
  2. We worry about the future. This is basically a feeling of insecurity. We worry about how to manage financially or what will happen to us in the future. This can be based on many different concepts and worries: it can be worries about health, about money, about our kids, about our ability to function, when one will get married etc . It can take many forms. But the basic feeling is insecurity and fear for the future.

This is all connected to imagination: we immediately begin imagining all kinds of negative things when we are afraid or worried. Those things often have no reality but they spur anxiety.

Anxiety is increased when people overestimate the threat of an event or underestimate their ability to handle such an event. That creates stress and stress is part of anxiety. Stress breeds anxiety and anxiety breeds stress. It becomes a vicious cycle which sometimes gets out of control.

All the 42 journeys the Israelite nation went through in the desert before entering the land of Israel represent all the journeys and challenges each person goes through in their personal life. The Baal Shem Tov says that all of life is one big anxiety. The Baal Haturim says that all anxiety stems from being pursued. Pursued by what? By past traumas. The fear produced from those traumas pursue a person and become the source of anxiety.

Anxiety is based on a lot of imagination : imagining what MIGHT happen, what someone MIGHT say, what MIGHT BE THE RESULT OF SOMETHING, what MIGHT happen if we do or do not do something. For example, if a person fears losing their job, they start imagining how their life will be without enough income, the suffering they will go through, the things they will be unable to purchase and this creates a lot of negative emotions. Or if a person fears losing someone, or something, they start fearing how they will manage in such a situation: how sad, lonely, depressed or unhappy they will be etc. They start living in their imaginary negative emotions rather than in reality and they find it hard to accept deep inside that whatever the Almighty does is for the good.

Imagination creates fear and fear creates more imagination and anxiety. Usually, there is no basis to our worries and fears but our imagination builds things into a big issue. It is usually unrealistic but we believe it has reality to it. And that is probably the biggest fuel for anxiety: imagining negativity. Many people do not live a normal, happy life because they become too consumed with dark, negative, fearful thoughts based on their unhealthy imagination. They stop being productive and live inside an imaginary world that fuels negative emotions and fear. Unfortunately, we waste a lot of time and a lot of our life on unproductive, worrisome thoughts which have no positive effects. IT IS NOT YOUR SITUATION THAT CREATES YOUR EMOTIONAL REALITY: IT IS YOUR THOUGHTS. Why is it that our minds tend to imagine negative scenarios rather than positive ones? We tend to imagine things we are afraid of or worried about. How wonderful it would be if we would imagine happy, hopeful and good scenarios instead? Why is it that we do not generally do so? One reason is because we are afraid of being disappointed if the good things we imagine do not actualize. Another reason is that we want to be prepared for any negative occurrences, so we do not fall apart if something negative actually does happen. We do not want to go through trauma and therefore we often habituate ourselves to “expect” negativity, so that we will not have to go through shock or trauma unexpectedly if something unwanted happens (especially if we have already experienced some form of trauma or loss previously: we fear going through those emotions again). But instead of actually avoiding these traumas, we end up reliving them constantly in our imagination through our fear, and we end up in a vicious cycle of unhealthy thoughts and fears and emotional turmoil! REMEMBER: MOST OF WHAT YOU WORRY ABOUT NEVER HAPPENS.

We need to control where our minds take us. If you are going through a difficult time, do not allow your imagination to run wild or think all kinds of negative scenarios. Keep yourself focused in the present, promote positive, hopeful thoughts and leave everything in the hands of the Almighty, knowing we have no control over anything anyway (other than our prayers and good thoughts).


Many people have a problem whereby they want to control others. Where does this come from? It stems from fear (fear of what will happen, fear of being unable to run the show…..people who are overly controlling are people filled with anxiety, fear and insecurity). Being an overly controlling person is not healthy in any relationship: not in marriage or as a parent. One needs to learn to let go, give others their space and respect, and to put worries in the hands of the Almighty. We do not need to control everything, nor are we able to. Sometimes, people who are very responsible in life or in a position of being the main responsible person (such as the head of a family, the first born child etc.) can become controlling in order to make sure people do not take risks and things turn out okay. But taken to an extreme, it is not beneficial.

Anxiety always encompasses some type of fear. Fear can be something as silly as how others will view us, talk about us or relate to us. It can be fear that we are somehow failures in life. Or fear of facing feelings of guilt, or of doing something which produces guilt. Fear of the unknown is another huge cause of anxiety. We can see that clearly with the coronavirus. Everyone is insecure and worried because the future is unknown. Fear of death is another huge “manufacturer” of anxiety. It is one of the biggest fears human beings have. It is part of the fear of the unknown. Most traumas or negative experiences in life can be helped through support groups, speaking to others who have gone through similar things etc. But that does not apply to leaving the physical world: there is nobody to speak to, nobody to consult with, no support groups etc. That fuels a lot of the anxiety, insecurity and fear.

In reality, fear of dying shows that we value life. Many terrorists do not fear death nor do they value life. The two are connected: the more one values the life, the more one fears death.

It should be mentioned here that if a person has a constant fear of death, there is usually an underlying feeling of fear of punishment, which is based on some subconscious or even conscious guilt about something, or a feeling of somehow being unworthy. One must figure out what one feels guilty about or why one feels they do not deserve to be alive, so one can remove that fear of punishment or that feeling of being unworthy. Sometimes it is a result of judging ourselves too harshly. We need to know it is not our job to judge ourselves…. or others. We need to be truthful to ourselves and to God…. but not to be constantly afraid. We must realize that God understands everything and is not looking for ways to punish a person: He waits patiently for people to return to Him with love. It helps to keep in mind that if the Almighty found you worthy of being born, certainly you should find yourself worthy of living: if you matter to Hashem, you certainly have to matter to yourself! The Lubavitcher Rebbe instituted the concept of celebrating one’s birthday publicly in order to emphasize that you matter: that you have a unique mission in this world which only you can accomplish and you are important.

Although fear of death is a normal fear, it must be tempered with the realization that there is a Higher Force that controls everything and we must pray and ask for constant mercy, but not to be afraid in a paranoid manner. That will only lead to unproductive anxiety. Any fear must lead to something positive, otherwise it is a waste of time and energy. Knowing that there is an after- life and that the soul lives on, is definitely comforting but does not totally alleviate one’s fear. The fear of the unknown always creates tremendous insecurity, worry and fear.

Fearing God is the only positive type of fear. It is a pleasant experience, because we know that God is a kind father; it is pleasant to fulfill the commandment to revere Him as one is commanded to revere his father. In the Torah, there are two separate commandments connected to respecting parents: one is to honor one’s parents, “Honor your mother and your father”. The other commandment, to revere one’s parents, is learnt from the verse, “You shall each revere your mother and father”. This commandment requires us to respect our parents (hold them in high esteem), ensuring that we do not insult them or belittle them, and we make them relevant in our lives.

For this reason, to fear anything but God is a disappointing experience, because we subconsciously are exchanging God for something else. One should have absolutely no fear but the fear of God. Chassidut teaches that when the faculty of knowledge (da’at) is blemished, a person suffers from his unrectified power of imagination. When the faculty of might (gevurah) is tainted, one suffers from anxiety and fear. The treatment is to nullify all false fears and strengthen the fear of Heaven.

Worrying about what might happen is one of the biggest wastes of time. Ironically, what we worry about usually does not happen. Why waste time imagining things that may never actually occur?

As the Chassidic master Reb Michel of Zlotchov said: “There are two things that are no cause for worry: that which can be fixed, and that which cannot be fixed. What can be fixed should be fixed — so what’s there to worry about? (in other words, if something can be fixed, take the proper action to do so but do not waste energy on worry) What cannot be fixed, cannot be fixed — so what’s there to worry about?” (this does not mean that if something is not fixable it will not cause feelings of sadness or distress, but worry is not helpful because it will not lead to anything positive. Instead of worry, a person has to trust in the Creator of the world and pray for help. One must never give up or despair. Even those things that seem “unfixable” can be fixed, if permission is given in the Heavenly realms……. and for that, one must pray rather than worry)

There are obviously certain situations that will cause intense anxiety and depression (Ie. If a person is,

God forbid, struggling with an illness, or if a person is the care taker for a spouse or child who is ill, or if a person is struggling with infertility or any other number of problems that cause anxiety in any human being going through that experience.) In that case, anxiety is to be expected and at times one needs help to reduce one’s level of anxiety through psychological counseling or spiritual counseling, and through support of family and friends. One can never underestimate the power of a good friend or a word of encouragement to someone who is suffering. That is why it behooves each one of us to practice always speaking positively and strengthening others in their faith.


People nowadays often feel unable to cope with their problems and feel a desire to do anything to escape from or avoid facing their uncomfortable reality. Hence, in society we see what I term the “escape from reality” syndrome.

Ours is a generation constantly looking for ways to escape from reality. We like to run away from responsibility. We try to divert our minds with cell phones, watts up chats, movies, music, drugs, liquor, travel, etc: anything that takes us out of whatever is making us uncomfortable or anxious. Everything is a different way to remove ourselves from the reality of life because it is often too painful to face life with all its challenges, worries and problems.

I would even venture to say that we are a generation of addicts. Everyone is addicted to something: some are addicted to drugs or liqueur, others are addicted to their desires that they feel unable to control, some are addicted to eating or smoking, and most people in today’s society are addicted to their cell phones, computer screens and technology, tv shows and movies etc. Why are we all so addicted? What is it about life that has turned us into addicts?

I believe much of it has to do with the lifestyle in today’s world. No longer do people interact the way we used to. No longer is family emphasized as it used to be, including extended family. No longer do friends get together as we used to. People are often lonely, sad, and many are struggling to get married but do not find the right match. People are discouraged and unhappy. This is the condition of exile which we are in, and the darkness increases. As technology increases, so does separation between people. And therefore, people look for ways to escape their unhappy lives and find some type of hope and comfort and distraction.

We can only temporarily distract our minds, allowing us to cope better. But we cannot escape….. and we should not want to. We need to face reality, face our challenges, and handle them with dignity and with faith. To live in an imaginary world constantly is dangerous! It leads to frustration when what our imaginary future or our imaginary existence is not fulfilled.

What is it about videos or movies that make people so excited? How is it that this has taken over our society so much? (Netflix, youtube, and so on) The main reason is that people want to live in a different reality in order to forget their problems and worries, or to escape a situation they are not happy in or are frustrated with. People want to live in an imaginary world which often continues long after the video is finished. For example, people who are unhappy in their marriage, want to watch videos showing people who have happy, romantic relationships. They then enter that imaginary world, somehow fulfilling that aspect of life in their mind, rather than in reality. The problem is that often people fail to work on their own marriages, to improve their relationships, and it just remains at the imagination level. This will cause great disappointment somewhere down the line because nobody can live forever in an imaginary world. And living in imagination can negatively impact others around you. Hence, it is very important to teach our children to be in tune with reality and deal with it in the most positive manner possible, working to improve whatever is in one’s power to make better.

It is helpful to keep in mind that this world is temporary and we are all reincarnated from previous lives. We are here to fix things we messed up before. So even if life is not as pleasant as we may have hoped, our souls choose the families we are born into and we consent to the life we are given because we know we have things to correct and accomplish. In reality, everyone’s life is a show. In one lifetime we play the part of a certain person; in another lifetime we played a different role. In one lifetime we may be rich; in another we may be poor. We are all actors, playing the roles assigned to us in this lifetime.

We need to practice living life moment by moment, not in an imaginary present or future (or even in the past, because much of our perceptions from the past is also based on imagination). When we live in the past, it is a very obvious way to increase anxiety. We relive negativity or we relive negative emotions or even create more negative feelings by going over and over past experiences that were unpleasant. This is unproductive and does nothing to bring about a feeling of tranquility or calmness. In fact, living in the past is not at all useful unless we learn something valuable from our past experiences. But even then, we need to take with us the lessons we learn, not the negative emotions of the experience. We need to discard the emotion and focus on the intellect, sorting out what is good to remember and what is damaging.

Learning to accept our situation in life is what helps us cope with it. If we fight our situation and constantly yearn for a different situation, we never can feel happy. If we learn to accept our situation and we do whatever is in our power to make ourselves happy within that particular situation, then we have a chance to lead a productive, happy life. That does not mean we cannot pray for a better situation or strive to improve things, but at the same time we need to live in the moment and appreciate the moment and get whatever positivity we can out of the present situation. People grow from problems and from their most challenging situations. We may feel we are suffering and gaining nothing from it, but we actually can be growing spiritually more than when everything is the way we want it to be in life.

Somebody once asked Rebbetzin Chaya Mushka , the Lubavitcher Rebbe’s wife, what was her happiest moment in life and she responded “This moment right now.” This is a very profound answer because it basically means that you must live in the present, make the most out of this moment and you appreciate it because this is what God wants you to experience at this time, so you are grateful and happy. You are not living in the past or in the future. You live in the present, enjoy the present, and appreciate the present. This is a powerful concept in Chassidus. Chassidus teaches that God is creating the world at every moment out of nothingness. He is creating you every moment with a particular mission to fulfill. If you understand that, how can you imagine that God has forgotten about you or does not care? Nothing in the world is random. Nothing in your life is random. Just concentrate on the moment. Do not think about anything else, just the moment and how you can best serve God at this very moment in time.



When we are frustrated in life, we feel anxiety. And most people are frustrated these days!

But what causes a person to feel angry , frustrated and unhappy?

Usually, it is a result of not getting what we want in life, not progressing the way we want, and not being able to accomplish or do what we want. Many people feel “stuck” in circumstances of life that they feel they cannot change and that they feel unhappy about. The majority of people are living in situations or places where they do not feel very happy or fulfilled.

Basically, frustration results from having expectations that are not being met. What does it mean to be stuck in circumstances we cannot change? It means we are not getting what we want and we feel our situation is hopeless and a constant source of depression or frustration or aggravation. We imagine we are stuck and unable to change things for the better.

Having expectations from God (things should be like this because I am doing such and such…”.if I do this mitzvah, I should have that reward”….”if I follow a particular segula, the result will be such and such”….”.if I am being a good person I should not have suffering or problems”…), having expectations from or about our spouse or other family members or friends that are not fulfilled, having expectations from oneself that may not be realistic and that cannot be fulfilled properly, having expectations from life or what life should be like at any given point in time or stage in life (for example, in one’s younger years one should marry early, establish a family, start a business, buy a house, etc. and in one’s older years one should travel the world with one’s spouse, enjoy life, spend money on oneself and even help others) and in general having unrealistic or unfulfilled expectations, are all a formula for building up anxiety. Our expectations in life can even be good ones: to help others, do good and contribute something of value to society. The problem with expectations is that when they are not met or are not able to be realized, we become frustrated, upset and even angry (perhaps angry at Hashem).

One thing that helps at such times is to put aside all expectations and expected results and simply strengthen our belief in God and in His goodness. Just put ourselves into God’s very capable hands and let Him run the show.

In order to help us cope with frustrations, it helps to realize that our expectations may differ from God’s. Since God knows what is best and what each soul needs for its correction (tikun) and for its spiritual healing, we should put ourselves in God’s hands and not feel upset if things do not go as “planned”. How can we even try to plan our lives? We may feel we can choose our destiny but in reality we are totally in the hands of God. We don’t see the bigger picture. We don’t understand what our mission in this world is or why we are here. To superimpose our own ideas and wishes on creation is not right. We can and should pray. We can ask God that we should be able to accomplish our goals and that He should choose us to do certain mitzvot or that He should give us the merit to accomplish certain good deeds. But if life does not happen as we want or expect, we need to accept that with happiness and humility. Humility and submitting to God’s will are very important for tranquility of spirit and mind. We can only accomplish in life what the Almighty wants us to accomplish. Nothing is done with our own power. If we are able to do what we wish to do, it is a merit and a privilege and we should be grateful. But if we cannot, we should be humble, realizing that is not what we are meant to do now. In fact, the key to true health and happiness lies in true humility. Where there is true humility, the ego is nullified and neutralized and we are able to see things from a proper objective perspective, not to get hurt or offended or angry over things, and we are able to stop being judgmental of others and let go of unhealthy emotions.

Many people who are frustrated and feel themselves to be victims of certain situations, feel somehow entitled to lash out at others to take out their anger. They feel justified because of their suffering and they often use the excuse that they cannot control themselves. This is a very unhealthy mindset. Being frustrated in life or feeling angry because of your suffering is normal….but taking out your anger on others is not healthy for your relationships. It will just alienate people and cause others to feel hurt. It takes a lot of refinement for a person to control their emotional outbursts but the first step is to realize you are not entitled to those outbursts. Every situation is an opportunity for self growth and improvement.

Out of frustration can come tremendous growth: as we realize we may not be able to accomplish those things we so much wish to do, we nevertheless can channel that energy into other areas and accomplish new things: things we never imagined we could do. We discover hidden inner potentials.

If we make our happiness dependent on a particular thing (for example, “if I get such and such , I will be happy” or “if I am able to do such and such I will be happy”), then we will never find true happiness and we will feel very frustrated. Real happiness is becoming internally happy and serving Hashem (God) with an inner joy wherever we are, not dependent on a particular thing or situation to make us happy. Real happiness is unconditional happiness. We must not rely on bringing happiness to ourselves from the outside: we must not make happiness contingent on anything. Of course, we must pray for whatever we want and need, but we must not make a condition for happiness based on only a particular situation or thing, or we will end up very disappointed in life.

EGO IS THE BIGGEST OBSTACLE TO HAPPINESS IN LIFE. This is the cause of all anxiety and depression. Anxiety does not come from the Godly soul, which is constantly in tune with God’s will. Anxiety comes from the ego. We fall into depression or become hurt or resentful from others also due to hidden ego. Which part of us actually feels depressed, sad, hurt, angry etc? it is not the holy part of us, which is total humility and has no connection to ego. Rather, it is the “I” (conscious and subconscious) which fuels the ego through negative emotions. Negative emotions are always connected to ego. “I feel hurt”, “I feel angry”, “I feel upset”, “I feel depressed”……if we learn to put aside the “I”, we can learn to experience life differently and view others more positively. Not all our feelings need to be expressed, acknowledged or acted upon. Not all our feelings are truthful or valid. There is so much emphasis on validating one’s feelings but often that just means emphasizing ourselves…..it is far more important to learn to nullify our egos, to nullify ourselves, and to see life through our mission in this world. When we realize that if someone hurts us it is because it was decreed Above that we should suffer that hurt, we will not take offense or take it so personally. We do not need to so much emphasize our personal hurt. Rather we should try to figure out what it is we can learn from the experience: how to fix something within ourselves or our relationship with the person who hurt us, or sometimes we can ignore the hurt and move on and we feel empowered in life. But we do need to understand how the “self” is probably our biggest enemy.

Every human being has a certain self respect, which is healthy and needs to be acknowledged and appreciated. The Torah itself recognizes this need and that is why Torah teaches us not to hurt others, not to hurt the honor of someone else and to appreciate what others do for us. But too much attention to self is detrimental.

At times our emotional hurt accumulates for many years. It needs time to heal. We need to have support of our spouse or family members or friends to work through these difficult times. However, it helps very much to constantly feel ourselves as being nullified in front of Hashem and not delving so much into our own feelings, but rather to learn how to pass over those feelings and direct our emotions in a more positive way. The Torah teaches that if we pass over our own feelings of hurt or embarrassment, all our sins are forgiven.

We can elevate our consciousness above our own egos and reflect upon how the world is constantly being recreated by the Creator and how we are truly nothing in front of Him. We have a mission to accomplish in this material world and to get caught up in foolish arguments, hurt feelings and negativity is such a waste.

It helps to remember: we certainly have a choice to hold on to our hurt feelings, our grudges, our resentments….but in the long run, what do we gain by that? Life is precious and to waste it on conflicts and hurt feelings is a pity. We can let go of our hurt and resentments and give our relationships an opportunity to thrive and improve and then we can live life to its fullest with joy and good heartedness. We can fulfill our mission and purpose in life by concentrating on serving the Almighty, rather than serving our egos. We can feed our souls rather than our hurt feelings. We can nourish our spiritual side and develop that, rather than emphasize our physicality or our emotional needs. We can transcend rather than descend.

How do we deal with that? the first step is to ask God to have mercy on us and to help us overcome all our challenges and fears and worries. But the most important meditation we need to focus on is the greatness of the Creator and how small we are in comparison. The Almighty creates the entire world and each one of us every moment: if He would remove His life force from Creation for one second, it would revert to nothingness. Realizing we are “nothing” in essence, we then can deflate our egos and realize that we are here for a purpose and it is not about what we necessarily want or expect from life. We are nothing compared to Hashem, but we are something in the scheme of creation and we need to fulfill our purpose with joy.

There is a story about a chassid of the Mezeritcher Maggid who wanted to know how to be happy in the face of suffering. The Maggid told him to go visit another chassid of his, Reb Zushe of Anipoli. When the first chassid arrived at Reb Zushe’s house, he found that Reb Zushe lived in total poverty. So he asked him how to be happy while suffering so much. Reb Zushe told him “I don’t know why my Master the Maggid sent you to me. I have never suffered a day in my life.”

Another time someone said to Reb Zushe “how do you say the blessing that Hashem provides for all your needs when we see clearly you live in total poverty and do not have what you need?”

Reb Zushe responded: “I also need this poverty.” (Basically he was saying that if Hashem saw fit to make him poor at this time, obviously he needed that for his soul’s perfection so he was completely happy with it)

There is another beautiful story of the two brothers, the tzadik Reb Elimelech of Lisensk and his brother, the tzadik Reb Zusha of Anipoli. Once they were imprisoned in a cell together with a pail they needed to use as a make shift toilet. Reb Elimelech was very depressed , bemoaning the fact that now they could not learn Torah or do any mitzvos, because in a room with a toilet one cannot even think Torah thoughts. Reb Zusha laughed and said “I am happy.” When his brother asked why, he answered “Just because I am a Jew. That is enough reason to be happy.” Both brothers then began dancing from joy, celebrating the gift of being Jewish. When the prison guards heard them rejoicing, they ran to find out why because they did not want to see the prisoners rejoicing. When another prisoner pointed to the pail as the reason for their happiness, the guards removed it saying “If this pail makes you happy, then out it goes.” And after that the brothers could even learn Torah properly. When a person learns to be happy just because he or she is a Jew and has a part of Hashem inside, that itself brings salvation in many areas of life. It is a matter of simplicity. The less complicated we are, the less we allow things to disturb us, the happier we can be.



Simcha (joy) is the biggest antidote to anxiety and depression. We cannot experience two opposing emotions fully at the same time. When there is pure joy, anxiety and depression disappear automatically. Chassidus has a famous saying: “simcha poretz geder”, joy breaks all barriers. But becoming joyful is not simply a matter of snapping your fingers and feeling sudden happiness. We need to work on feeling happy. But a simple method to invite happiness is to simply go through the motions. Even if at the beginning you fake it, eventually you will feel it. Start smiling more. Just smile: smile to others, smile to yourself, find humor in things, laugh and dance and simply allow yourself to feel joy. Once you experience joy, you can elevate yourself out of your constricted consciousness and see the world and others differently.

Being joyful does not mean everything is good and easy all the time. It is the knowledge that every moment of life we are doing the right thing and fulfilling our purpose with happiness. It is a mindset. Being in a Divine place means being confident and joyous all the time. If we are in a place of sadness or depression, rehashing the aggravations, angers and problems we suffered years ago, is not a Divine experience. It locks us into an unhealthy mindset and emotions. We need to move our minds into a positive place of joy.

Interestingly, in Torah joy is mentioned in connection with the Jewish festivals. But there is a commandment to rejoice with your son, your daughter, your servants, the orphans and widows in your mist , the poor in your community etc. So we see that in order to achieve true joy, we need to bring joy to others. Then it bounces back on us. I am sure everyone has seen how having guests brings so much more joy than just sitting alone on a holiday or a shabbat. When we share joy with others, it increases our own joy.

To help ourselves become more joyful in general, it helps to remember that we are constantly a channel for Divine energy flowing through us, and Divine energy is always joyful and confident. There is no sadness in the world of Divinity. If we become depressed, sad or angry, it is because we are blocking that energy with wrong thoughts and messages that we feed ourselves. It is usually because we start to feel we are separate from Hashem. We feel detached and we feel we need to control everything in our lives and have whatever we want, when we want it. The joyful energy gets trapped or blocked through our negative thoughts . It is similar to what people call “blocked emotions”. When we have blocked or trapped emotions, it affects our ability to open up and feel happy. Divine energy and spiritual emotions can also become blocked by our negative thoughts.

The essence of happiness is that we let go and open ourselves to the Divine light flowing through us. If we try to force ourselves to be happy, it will not work. We have to allow happiness to flow through us. We need to let go of any negative, fearful, worrisome, depressing and sad thoughts. We need to push aside such emotions and realize that everything we go through is just a test: it has no reality to it. So to get so entrenched in our negative emotions and mindsets is literally like putting ourselves into a prison and a vicious cycle that never ends.

If the Almighty sends you a test, it is because He loves you and wants you to grow from it and He has given you all the tools you need to pass that test. If something is hard for you, it is a test. Accept it with gratitude.

Most trauma or emotional scars are the result of the way we interpret any traumatic experiences we went through. That is what turns us into a person who is despondent, low, sad, moody etc. We allow our painful past or present to define our relationship to ourselves and to others. Hence, our ability to feel joyful becomes blocked .

Bittul (self nullification) is aligning your will with God’s will: no longer having your own will or agenda.

Simcha is about opening yourself to the truth: realizing that any concealment we experience (which results in suffering, anxiety, fear, pain etc.) is not real in the sense of having actual substance in the spiritual worlds. It is just a test in this material world to overcome; to bring us to a higher level of connection to holiness. It is our sense of self, our ego, that covers the truth and blocks joy

When our sense of self or separateness is not covering up the truth, then joy flows automatically.

Going from a place of anxiety and stress to a place of calmness and joy, is not something you can force on yourself. But what helps is to realize you don’t have to protect yourself constantly from imaginary threats. You can let go. Let go of the layers of falseness. Then you can become a true conduit for Divine light and you will find it much easier to be in a state of constant joy.

It is through joy that we win all our spiritual and emotional battles.

In fact, there are studies that show how people who are happy seldom get sick….or if they do get sick, they recover much faster because joy actually enhances the immune system.

What is the connection between joy and victory?

The Alter Rebbe, author of the Tanya, describes in chapter 28 a wrestling match between two people: One is big and strong, the other, much smaller and weaker. However, the larger wrestler wrestles with heaviness and laziness. The second is light on his feet and wrestles with alacrity. Even though one is smaller, because he is joyous and full of enthusiasm and good energy, he wins. This also applies, says the Alter Rebbe, in our daily struggles with our dark side – our lowly, negative desires and lusts or our depression and sadness. To win these battles, we must become joyous. Sadness and depression are a sure recipe for losing the battle.

But how do we help ourselves to become joyous? We need to understand that a person’s joy stems from his or her connection to o-d. Our connection to o-d is what gives us so much good for which to be joyous. This joy also includes the faith that those things that do not look so good are also coming to us from God, who always loves us and is good to us. When we truly internalize this, we learn to become happy.

One thing that is comforting is to keep in mind that when we go through challenging times and we try very hard to feel happy but it does not work (and we continue to feel sad or down) it is very helpful to think back to the good and happy occasions we experienced in our lives. That helps to stimulate positive emotions and a feeling of hope. We must always keep in mind that happy times will return. Nothing remains stagnant. Things change all the time and happiness always follows unhappy times just as light always follows darkness.

On a practical level, increasing in joy also comes through interacting with people we like, through going out and doing things we enjoy, through keeping busy and forcing our minds to focus on positive, happy thoughts, through being productive and accomplishing in life and having goals and a sense of purpose . We also need to be physically well rested, to eat right (enough protein and less sugar etc.) and to feel relaxed. Dancing and singing is a great way to add in joy. And, of course, we need to look after our spiritual needs. It is also taught in Torah that the key to success in life (even in business), is to be joyful. But that is one precisely one reason the evil inclination tries to prevent us from being joyful.

Chassidus teaches that sadness or depression is not a sin in and of itself….but it can lead to sin because it causes a person to feel despair and to fall spiritually. Chassidus also teaches that happiness is not a commandment or a mitzva, but it can lead one to fulfill all the mitzvahs because it allows one to have an expansive mind and to feel connected spiritually and to grow positively.

A big component of joy is self- fulfillment. Everyone has goals in life and when we are able to accomplish those goals, it gives us great satisfaction. But what we need to remember is that accomplishing our goals is up to God. He is the One Who makes us successful in life. And if He allows us , and we have the merit, to accomplish our goals for the good, we become very happy. We should take a positive attitude in life, realizing God wants us to be successful. However, if we are unable to accomplish all the goals we wish for ourselves, we still can be happy by realizing that we each have a mission in life. We may not always realize what our mission is. It may not always be what we want but just the fact that we are on this earth to fulfill a mission for God, makes it meaningful and gives us a sense of purpose, which in turn leads to greater happiness and self fulfilment.

We cannot dictate how things should be in life. We can only pray and trust in Hashem: true trust that He will do what is right and what is best for us. Whatever happens to us is for our ultimate good. Whatever suffering we go through is temporary, because this entire world is only temporary . The main thing is what we do with this life time now and what we leave behind (namely our good deeds). We cannot take our material possessions with us to the next world. All we can take is our Torah study and good deeds. Just being alive in this world and serving God is the greatest joy a person can have and the greatest privilege.

The Zohar says that the face we show Heaven, is what is reflected back to us. If we are happy, Hashem responds with a happy countenance and showers us with blessings and open revealed good. If we show joy, then we are shown joy from Above.

When somebody says something nice and kind to another person, it can change their reality. It takes away loneliness and sadness. If someone smiles at you, even if you are in a bad mood, you will feel the need to reciprocate and that in itself will change your mood. You yourself should remember to always smile at others: you never know how a smile or simply greeting someone on the street can make a difference to their life. Sometimes you can help someone without even knowing it, just be smiling at them or greeting them joyfully. You can also smile at yourself because just smiling will help you dispel negativity, sadness and depression.



In most cases, we experience anxiety and fear because we lack true trust in our Creator. We are not sure if things will turn out the way we want. We are not sure Hashem will not allow any harm to come to us, because we think perhaps Hashem wants us to suffer….. or we feel He may “punish” us. We try to “force” Hashem to do what we want through displaying anxiety, which is a sort of cry for help: a cry that we cannot go through whatever fear or difficulty we are afraid of .

But if we really put ourselves into Hashem’s hands and accept whatever He does with happiness and humility, we will see that Hashem really does take care of us and nothing negative occurs. If we accept suffering with happiness, Hashem helps that we are able to see the good openly. In the face of simcha, no evil will befall a person. All will become open revealed good. This is all based on the Alter Rebbes writings in Tanya and many discourses on Chabad chassidus.

Simcha (joy) and btochon (trust) are connected. The more we trust, the more we will merit to see open goodness in our lives.

When we truly trust, we truly can feel happy and free of fear. And when we are truly happy, it helps us very much to develop a stronger level of trust.

The main way to strengthen faith and not to be afraid, is to continuously think of serving God with joy. Contemplate on the fact that the letters in Hebrew that spell “marah shchorah,” which literally means “black bile,” – referring to “dark thoughts,” or depression, can be turned to spell “hirhur sameach,” “a happy thought.”


Since so much of anxiety is connected to lack of trust in God, we need to discuss what is the difference between emunah (faith) and b’tochon (trust).

Faith is believing that everything God does is for the good. If something happens that appears bad from our perspective, we still have faith that it is for the good. In other words, everything that occurs to us, God intends for our good. At a particular time, an event might appear to us to be bad, however, the inner intent is for our good. Sometimes, after some time, this inner goodness in the event will become apparent to us, and sometimes it might never become revealed to us. Nevertheless, we still we believe that God is good and that what appears to us from our perspective to be “bad”, actually contains within it a deeper inner good (just not perceivable by us on this material level).

But the Lubavitcher Rebbe asks a question. What is the real meaning of btochon, of trust compared to faith? What would be the point of trusting that God is going to give hidden good (which we interpret in a negative way and seems to us to be “bad”)? Something cannot feel good to us unless we can see it in a revealed way and appreciate the goodness. What would the use of our trust be if we end up with something that still looks “bad” to us? We could claim we were lacking some merit but we also realize the same result would have occurred even if we did not trust.

Trust (b’tochon) is an actual service of God. By actively trusting in God, we are able to make a change in our situation in a positive direction. We can expect revealed good results.

The Rebbe once described faith and trust in the following way:

If someone is drowning, he has faith God will send him something to hold on to so he can survive.

Trust is that even if we do not have anything to hold on to physically,we know and believe God will save us no matter what.

Prayer and teshuvah (repentance) have the ability to change our situation for the better. Through teshuva we become meritorious. Though before we were perhaps not deserving of a certain thing, through teshuva we can change ourselves and hence change our merits.

THERE IS NOTHING THAT CAN STAND IN THE WAY OF TESHUVAH (REPENTANCE). We must realize that no matter how low we may fall, we can always fix things through sincere repentance.

If a situation that is difficult or challenging does not seem changeable, we need to know that nothing is impossible; nothing is truly unchangeable and everything depends on God and on our level of faith and trust.

Each one of us must feel like a small child who looks up to their father as the person they can totally trust; they can put their hand into their father’s hand and he will lead them in any direction because they trust him and feel totally loved and secure. This is the way we must view our Father in Heaven. We need to feel like a little child who totally trusts their father . When we adopt that attitude we learn to really accept everything with joy, even things that may aggravate us or cause us to feel uncomfortable.

The Alter Rebbe writes in Tanya, chapter 26:
“….the Gemara explains that one should accept misfortune with joy like the joy in a visible and obvious good. For it, too, is for the good, except that it is not apparent and visible to mortal eyes for it stems from the hidden spiritual world, which is higher than the revealed spiritual world. The latter emanates from the letters vav and hei of the Tetragrammaton (the four letter Divine Name) while the former derives from the letters yud and hei.

This is also the meaning of the verse in Proverbs “Happy is the man whom You, God, chastises. For he whom God loves, He rebukes; like a father who cherishes his son.””. For this reason our sages of blessed memory stated the verse “Those who love Him shall be as the sun when it comes out in its might” referring to the reward of those who rejoice in their afflictions or sufferings. For one’s joy in affliction stems from the fact that being near to God is dearer to the person than anything of the life of this world. “

In Tanya, chapter eleven, the Alter Rebbe writes about how every moment we are all being recreated by God from the level of ayin (ex nihilo, from nothingness) which means His wisdom, which we cannot understand at all and which is much higher than anything we can relate to:

Now when a person will contemplate in the depths of his understanding and will picture in his mind how he comes into being ex nihilo, at every single moment, how can he entertain the thought that he is suffering or has any afflictions related to “children, life, health and sustenance”, or whatever other worldly sufferings? For the ayin which is God’s chochmah (wisdom) is the source of life, goodness and delight. It is the Eden that transcends the world to come, except that because it is not apprehensible, one imagines that he is suffering, or afflicted. In truth however no evil descends from above, and everything is good, though it is not apprehended as such because of an immense and abundant goodness (at a level inconceivable to a person). And this is the essence of faith for which a person was created: to believes there is no place void of Hashem. And in the light of the King’s countenance there is life (this is the idea that when a person encounters a King, his sentence can be commuted and he will live). Accordingly, strength and gladness are in His place because He is but good all the time.” (meaning, whatever predicament a person finds himself in, God is there with him).

We acknowledge that God is the source of everything that happens, and that the world operates according to a Godly plan and a higher purpose. And although we might not perceive the goodness of God’s plan, we have trust that it is truly good.

This change in our outlook is itself a change in our situation. This trust itself transforms us and makes us worthy. And once we accept our situation with happiness, truly trusting in God , then the situation can actually change so that all that we will receive will indeed be open, clear good: the type of good we can perceive and understand.

Nachum Ish Gamzu was a sage who used to respond to all occurrences by saying”Gam Zu l’tova” (this too is for the good). The Alter Rebbe explains that this not only meant that an event which seemed to be evil would eventually become good, but that the event itself, by virtue of its source, was good even now in it’s present form and It’s true goodness would be revealed later on.

The Alter Rebbe in Tanya explains that when we trust in God and accept with happiness whatever we perceive to be “bad” or suffering, then the spiritual gevurot (dinim or forces of strictness) are sweetened at their spiritual source through chesed , ( kindness), and they are then able to be revealed as open good that we can appreciate.

We are not thinking about hidden good. We are thinking and expecting only open revealed good without any doubt. We totally cast our burdens upon Hashem and we trust He will make it all good. We trust Him so much that He vindicates our trust.

Rabbi Mangel is a holocaust survivor. He once spoke at a gathering and said that he never had nightmares after the holocaust and he never had difficulty sleeping, unlike most holocaust survivors. When asked why, he said that he had been raised with such faith that he knew everything God does is truly for the good and he knew no matter what he was going through, God was with him all the time. He never fell into despair or doubts. Therefore, he came out of the holocaust with his emotions intact and he did not suffer trauma like many other survivors.

It is important to force ourselves to try out the method of thinking good. Whether we feel in the mood or not, we can do it as an “experiment”: try thinking good and rejecting any worried or fearful thoughts. Just do it and see the good results. If you train yourself, with time it becomes second nature and you automatically will look at things with a more positive and optimistic view.

One time my husband and I took a taxi ride home and after we were back in our apartment, we realized we had left a very important bag in the taxi. We had no clue who the taxi driver was, as we had flagged him down on the street. We had no way to call him. We doubted we would ever get the bag back. But then we decided to try an experiment: we sat down and started thinking positively, that the bag would return to us and for sure we would get it back. Ten minutes later we heard the doorbell ring. The taxi driver found the bag in his taxi and returned it to us. We were sure it was the result of our thinking good. We felt that was a clear message from Above to encourage us to think good.

The Baal Shem Tov, founder of the Chassidic movement, taught that the Hebrew word “safek” (doubt) equals b’gematria the Hebrew word Amalek (the nation that caused the Jewish people to lose faith when they left Egypt). But how does doubt affect us? Why is there a commandment to remember what Amalek did to us, and to eradicate Amalek and not forget ? Doubt starts in the mind, trying to affect our faith in God. We wonder: is God among us or not? That thought itself is the manifestation of Amalek. It takes on many forms: doubting if Hashem cares about us, is helping us, will protect us and resolve our problems etc. If doubt enters the level of speech, we find ourselves unable to clearly express our faith. We may stumble or stutter in our words. We have difficulty affecting others positively with our speech. And if doubt enters the level of action, it expresses itself by our doubts in our ability to do anything or be successful. We feel restricted and unable to accomplish or progress. A person’s hands become weak and their ability to walk can be affected. This especially affects one’s ability to accomplish for holy matters. If a person already moves to the “other side” of unholiness, then they can actually appear self confident, because Amalek helps them to do so. But a person who wants to be part of holiness and yet entertains some doubts, needs to work to completely uproot amalek within himself. He needs to uproot doubts, even on a subconscious level. This is part of destroying Amalek. And then he is able to “not forget”. Once Amalek is destroyed, the person moves on the next part of the commandament to “not forget”, which means to not rebel even slightly against God and His will. All of this is part of increasing one’s faith and trust. Everyone who is a believer and observant of Torah, tries to repress and deny doubts. But we have to go even further and destroy those doubts completely, hence increasing our faith.

This is where the saying of the third Chabad Rebbe, the Tzemach Tzedek comes in: Think good, it will be good.

Thinking good can actually affect and change reality. We are truly partners with God in shaping reality every single day. Miracle minded consciousness takes place this way. If a person puts their mind in a very positive place, they can actually bring about miracles.

There is a story to illustrate this concept of “think good, it will be good”. A young man once received a letter from his brother in Israel informing him that his father had suffered a heart attack. Back in those days long distance phone calls were extremely expensive and he received the letter a week late. So he was in a panic, thinking the worst, not even knowing if his father was still alive. He ran to the Lubavitcher Rebbe with the letter. As he handed the letter to the Rebbe he said “I don’t even know what to think…”. The Rebbe looked at him and said “Shocking! It is a clear teaching from our Rebbeim “tracht gut vet zein gut”, think good it will be good. “ So the young man left the Rebbe’s room feeling much calmer. He said some words of tehillim (psalms) and he picked up the phone and called his home. His mother answered and he asked how his father was doing. His mother replied that as of Thursday night suddenly things took a turn for the better and he was improving steadily. The man was so happy and he ran back to relay the good news to the Rebbe. The Rebbe asked him at what point his father started to feel better so he replied “when I started to think good.” The Rebbe told him to always make a practice of thinking good. (Obviously the Rebbe gave his blessings which helped to change things to the better too, ,but just the concept of thinking good has a powerful effect on reality and can actually bring about tremendous healing).

we must not allow any opening in our minds for any type of negativity. What does that mean exactly? if you truly work on thinking positively and believing in a positive outcome, and you truly trust God, then the outcome will be good. When we allow doubts or any negative thoughts to enter, we make it possible to affect the outcome towards a negative side. Why are our thoughts so powerful? Well, we know that thought is a very powerful thing. By Chassidus we know that thoughts can affect reality. Medical science supports this view: the more a patient has a positive outlook, the better the outcome of their prognosis. The more a patient is optimistic and hopeful, the better they will feel. It is called in modern terms: the power of positive thinking.

The Lubavitcher Rebbe wrote once to someone: “One should not initiate-or introduce into the world-depressing lines of thought. Vigilance in this area provides a spiritual assurance that the matter in question will not become actualized.”

The Rebbe also wrote: “…the more you strengthen your trust in God, until it also impacts your thought and speech and action, the more will that trust materialize palpably…”

The Rebbe himself was an example of always thinking positively, always speaking positively and always seeing the positive and good in everyone and everything.

Many people fear something not going right, or fear disappointment, so we even learn to expect disappointment, almost as a protective mechanism. We learn to expect problems so that we will not be hurt if things do not turn out as we wish. But that is an unhealthy mindset. It does not matter if everything always turns out as we trust it will. The Almighty trusts us to fulfill His will. We trust Him to fulfill our needs and desires for the good. It is a mutual relationship and we should and must expect good results.

Nothing should dull our trust in God or our positive thinking. To live in fear of disappointment, is not at all a pleasant or happy situation. What does it matter if we get disappointed sometimes in life? Why do we feel we never should go through disappointment? Why do we feel we deserve always to have what we want? Sometimes the pain or disappointment of not getting what we want is something we need to go through, for whatever reason. But doubts are not something we should allow to creep into our minds.

In order to help ourselves get out of the worry mind set, we need to convert our worries into prayer. We need to cast our burdens and fears onto our Creator (and also to tzadikim who present our pleas and requests to the Almighty on our behalf, since their prayers are often more readily accepted). The Lubavitcher Rebbe once said that the Rebbeim have broad shoulders, meaning they can handle a lot of problems, and people should not be afraid to overburden the Rebbe: that is what he is there for. So instead of trying to handle your worries alone, give them over to the Almighty and let Him take care of things. When you actually let go, you will see amazing results.



Everything has a spiritual source. Where does our anxiety really come from, on a spiritual level? Most anxiety is a conflict between the spiritual and the physical; between what we feel in our souls to be right and what we want from a physical, material point of view.    The book of Tanya by the Alter Rebbe explains that a Jew has two souls: a Godly Divine soul, and a materialistic oriented animal soul. The Godly soul is connected to the yetzer tov, the good inclination.  It is an actual part of God and is intrinsically and instinctively connected to and drawn to holiness, wanting to run away from anything impure or unholy. The Godly soul is mostly intellectual. It is located mainly in the brain and from there it’s energy is diffused throughout the body.

The animal soul is connected to the yetzer hara  (the evil inclination). It is materially oriented, totally connected to materialism, physicality, physical pleasures and is mostly emotional , rather than intellectual.  It is self centered.  It’s location is mainly in the left part of the heart.

Anxiety comes from the animal soul.  Any thoughts or emotions that are not productive,  that are not positive and or not connected to Torah and mitzvos (and are materially or selfishly oriented),  come from the yetzer hara and animal soul.  They strive to lead a person away from the true path of Divine service and prevent them from fulfilling their potential.  In fact, Chassidus teaches that a person never sins unless a spirit of folly (coming from the yetzer hara) enters a person and covers over the truth, rendering them insensitive to their spiritual yearning and purpose.  This spirit of folly works on a person by convincing them that whatever they do wrong, they will not be disconnected from God.   A person must not listen to the advice of the yetzer hara or the spirit of folly: a person must remain firm in their desire to stay connected to the Almighty and serve Him properly.

The Godly soul is never anxious. Holiness has a certain tranquility that accompanies it.

There is a constant struggle between one’s good inclination and one’s evil inclination.  Both fight to control the person. This constant conflict automatically generates anxiety.   We each need to get to know our personal evil inclination. Everyone’s yetzer hara is different and it can be very subtle and confusing at times.  How can we know if something is coming from the yetzer hara (evil inclination) or the yetzer tov (good inclination)?  By seeing the results: if it leads to an increase in depression or takes one away from one’s Divine service or interferes with serving the Almighty with joy, then it is NOT coming from a holy place.

If you feel distant or estranged from God, then it is a sign you have done something wrong.  In general, anything that leads to sadness, anxiety, depression,  laziness or feeling apethetic, is from the yetzer hara.  (So you might ask: what about sadness over one’s sins or failures? The Alter Rebbe addresses that issue in his book of Tanya and he says that even sadness over one’s sins is from the yetzer hara because it leads to self pity,  depression or  inactivity and lethargy. However, bitterness over one’s sins is healthier because that leads to determination to change. We all feel deep inside what is right or wrong: we feel guilty when we are on a wrong path, unless we conceal our feelings so much that we lose our sensitivity to truth. But as long as we feel guilty or anxious when doing something we know is morally wrong or against Torah, then we have a motivation to change. When we do what is right, we will feel happy and get rid of much anxiety or depression.  The yetzer hara really wishes to be defeated, as Tanya explains. It’s mission is to confuse us and test us, but it really wants to be defeated. And when we succeed in defeating it, we realize how empty it was and we then feel great joy and closeness to Hashem.

Of course, as mentioned before, the real underlying spiritual cause of all anxiety is a lack of being properly connected to God and a lack of total trust in God.   If trust is missing, tranquility will be lacking. When tranquility is lacking, anxiety takes over.


At some point in life, people may fall into a feeling of apathy, a lack of enthusiasm. Apathy is a subtle form of depression.  It also has some anger or hurt behind it: when we feel angry inside or frustrated, we often become apathetic, almost like a rebellious child who does not care to do many things if they don’t get what they want.   When we become apathetic, this is a warning sign.  It leads to a degeneration in our service to  God. And this is a trick of the yetzer hara (evil inclination) to bring a person to depression.

The Tanya speaks about how at certain times a person’s heart becomes dull and we feel unable to pray   or a person may even find it hard to sanctify himself in what is permissible.

Chapter 29 of Tanya offers the following advice on how to deal with this:

“In this case, the advice given in the holy Zohar is that a wooden beam which cannot catch fire should be splintered….a body into which the light of the soul does not penetrate should be crushed” (which will then render the body a receptable for the light of the soul)….

“The cause of this deficiency is the arrogance of the  animal soul which exalts itself above the holiness of the light of the divine soul, so that it obscures and darkens its light. Therefore, one must crush it and cast it to the ground.  This means setting aside time to humble oneself and considering oneself despicable and contemptible. A broken heart leads to a broken spirit (breaking the spirit of arrogance and unholiness).”

By humbling oneself, one is able to rise out of apathy and regain one’s enthusiasm and joy in life.

A truly happy, grateful person cannot feel apathetic.  A person with a raison d’etre, a true sense of purpose in life, will never feel apathetic


How do we work on not dwelling on negative or impure thoughts? It helps to understand that those thoughts are not our essence and not truly part of us. Those are simply superimposed on us from outside ourselves: they are often a product of our upbringing,  or our environment whereby kelipa (impurity) sometimes cleaves to us. In fact, impurity is attracted to the opposite: the more pure someone is, the more impurity tries to cleave to that person to gain lifeforce from them because even the side of impurity has to receive vitality from holiness to continue to exist. Tanya explains that when we dwell on impure or negative thoughts, we give life to them.

Sometimes  negative thoughts arise from our subconscious minds.  Once we know that, we can consciously refuse to allow them access to our conscious minds.

How do we do that? By simply pushing them away when they try to enter, much the same way a host will not allow certain guests into his house. He will refuse them entry. We need to do the same with unwelcome thoughts or emotions.  Remember: you are not your thoughts.   Thoughts are considered “garments” of the soul and just as we can change a garment, we can change our thoughts.  In fact, we have to shed those thoughts that conceal our inner essence of holiness and do not allow our souls to shine through.   Our thoughts are simply that: thoughts. They are not our essence. Once we realize that, we do not have to fear our thoughts so much because they are something we can control in the sense of whether we allow them to enter or reject them. You are not responsible for the thoughts that “fall” into your mind. But you are responsible for whether or not you accept or dwell on those thoughts.   In fact, we do not want to entertain thoughts of impurity (kelipa)  because by dwelling on such thoughts we add vitality to the impurity. In order to vanquish impurity and negativity, we need to control our thoughts. Sometimes it is a big struggle but we are completely capable of discarding impure or negative thoughts.    We need to fill our minds with Torah and holy thoughts so there is no room for other thoughts. If we concentrate on a Torah concept deeply, that is helpful to keep our mind occupied and distracted.

The mind is an empty vessel: it can be filled with good and holy thoughts, or with impure and unholy thoughts; it can be filled with happy thoughts or sad thoughts; with productive thoughts or unproductive thoughts.  We have a constant choice what we fill that vessel with. Many thoughts will fight to occupy our minds. The mind always needs to be busy and filled with some thoughts.  We need to be selective.  And we CAN be selective.

There is a very interesting point to mention:   99% of our thoughts are not really coming from us. They come from a foreign place. There is, in fact,  a type of meditation on this. You simply observe your thoughts. You don’t delve into them.  You just observe passively, like from a distance. You  start to realize that most of your thoughts are not really yours! They have no connection to what you really want or believe.  As you passively watch your thoughts, like an observer, you realize your thoughts actually seem crazy at times. In a sense , we are all crazy. But the difference is that a truly crazy person does what he thinks. But we do not follow through or act on our crazy thoughts, so in reality we are not crazy. We simply suffer from crazy thoughts that are not really part of us. The proof is that the majority of whatever you are thinking inside your head, you do not want exposed to others. You find it shameful or embarrassing. That means it is not really part of you. You are not your thoughts.   Your thoughts do not define you.

A rabbi in the holocaust death camps once wrote a book speaking about this. He shows how to partition your thoughts: “these are healthy thoughts”, “these are negative thoughts” “these are not my real thoughts or wishes”, “I do not want to think, say or do that .” or ”these are not thoughts to dwell on” or “these are thoughts to be rejected and pushed away.”
The point of this type of meditation is to clear your mind: to get rid of the chaos in your mind. Many people can’t handle the noise in their mind.  As we learn to partition and identify our thoughts, we are able to get rid of unhealthy thoughts and promote good thoughts.  We separate ourselves from thoughts that are not what we truly want.

People have a constant flow of thoughts in their mind. It all depends how much junk we are allowing into our system. We need to push away thoughts that are foreign or unproductive.  But first we need to become aware of what a foreign thought is.

Many times a foreign thought attaches itself to a particular person in order for that person to reject it and break that kelipa (unholiness, or negativity), hence elevating the Godly spark trapped within that foreign thought. But if a person obsesses about the thought, or dwells on it, pursuing it,  that is where it becomes unhealthy and does not accomplish spiritually what it should. Instead, it drags the person down to a lower level.


Many people become obsessed with their unhealthy thought patterns , thinking something is wrong with them: they wonder why they have such thoughts in the first place.  They come to the mistaken conclusion that they must be abnormal, crazy, impure, unhealthy…so many doubts creep into their minds, bombarding them with guilt feelings that just increases the cycle of unhealthy thoughts. But once we know these thoughts are not us, and are not anything we really believe in or want to think or act upon, we can work on rejecting these thoughts and organizing our minds in a far better manner.  This helps to rid the world of impurity and to fix the part of the world connected to your particular soul.

We have to look at negative or unhealthy worrisome thoughts like unwelcome guests. We have to be the master of our own home (our minds) and we must not allow any unwelcome guest to enter.  In Tanya, chapter section Igeres hakodesh, chapter 18, the Alter Rebbe writes: “Therefore, a person’s service to His Maker consists of strengthening himself and prevailing over the kelipa  (impurity) in all it’s manifestations. That is, to expel it completely from the body, expelling it from the faculties of thought, speech and deed……after that he will be able to bring out the captive from prison….(meaning the captive hidden love within the heart of every Jew. Once he prevails over the kelipa by refusing to think, speak or act improperly or in any manner contrary to God’s will

The Baal Shem Tov once had a talmid ( a student) who was suffering from all kinds of negative thoughts that he felt unable to control. The Baal Shem Tov sent his talmid (student) to a certain chassid’s home. The talmid knocked on the door many times but the chassid would not open the door.  He saw him through the window in the house but the home owner would not open up. The talmid left to go find an inn  to sleep at  and he came back the next morning and then the chassid opened the door for him. The talmid asked him why the night before he refused to open the door or acknowledge he was waiting outside. The chassid explained that he only opens when he wants to. The talmid got the message that he had to learn from this only to open his mind to positive thoughts: he had the ability to control that aspect of his mind.  Negative thoughts can come knocking but we have the choice to open the door and let them in, or  push them away and reject them.

If we feel we are not succeeding in expelling the negative aspects within ourselves, sometimes we need to use the power of gevura (strength, strictness): that may mean becoming angry at our yetzer hara (evil inclination) and putting it in its place.  A good example of that is  when the Jews were in the desert after the spies returned from scouting out the land of Israel and gave a negative report. The Jews started complaining they did not want to go into Eretz yisrael,  thinking they could not win over the nations living there. Then Moshe Rabbenu shouted at them saying “how long will  you complain? You will not go into the land, your caracasses will fall in the desert”.  When they heard those harsh words, suddenly the people changed and said “no, we will go up to the land to possess it”. How did that sudden change occur? When Moshe shouted at the people, the kelipa and arrogance fell, and the impurity and doubt in God disappeared and their true Jewish faith shone through. Kelipa is the side of impurity, of unholiness. It is like a shell surrounding a nut: inside the shell is good fruit but the shell itself is impure and cannot be utilized. Kelipa is the covering over of holiness which does not allow us to access the inner purity. That kelipa must be broken or rejected.

The Alter Rebbe writes in Tanya:

“At times one must arouse the holy attributes of severity (gevurot) in order to temper (sweeten) stern judgments which stem from the animal soul and the evil inclination whenever it dominates a person…”

This is the idea of getting angry at one’s evil inclination in order to put it down and allow the light of the soul to shine through and affect one’s body and mind with positivity and joy. Sometimes, when we have difficulty overcoming negativity within ourselves (or we feel like arrogance or anger are taking over our reactions) we need to shout at our evil inclination and put it down: a broken heart will cause the  arrogance to shatter and then our Divine souls can shine through and we can see things through proper eyes and with proper emotional reactions.

As we achieve mastery over our thoughts and emotions, we refine ourselves automatically.

Children are unable to process their emotions properly because their intellect is not properly developed or matured yet. But as they grow up, they learn to process their emotions through their minds. They temper the emotions with intellect. Many adults need to learn to do that as well (some adults are still on the emotional level of a child). That is part of maturing.  By controlling our thought processes, we can better control our emotional responses to situations.

Chassidus teaches us that verbalizing one’s emotions increases them. If a person is angry, talking about the incident that brought about that anger will not relieve anger, it will only increase it. You can talk directly to the person who hurt you in order to work out the situation but to speak to others and constantly go over and over the details, even to yourself, will just bring about more anger. Speech has a power to create. If  one become angry, the best thing to do is to go to a quiet place and wait until the anger calms down. Speak less. Be patient and wait. The emotions will dissipate. The intellect is more objective and will therefore help to calm the emotions.

Do not delve too much into yourself or into your mind. Delving into our problems increases them. Do not take your problems so seriously. Remember: the mind cannot think two things at once, so if we replace unhealthy thoughts with healthy ones, that is half the battle right there.

A mind empty of holiness or Torah will attract negativity or impurity and promote negative emotions, such as anxiety. The Lubavitcher Rebbe often quoted this idea:  if the mind is empty of Torah, it will become filled with negative matters because the mind always needs to be busy and to be thinking. It is a vessel that needs to be filled with something at all times. Obviously, for someone suffering from obsessive compulsive thoughts, it may seem difficult to control one’s mind. But it helps to busy oneself learning more Torah.  start memorizing by heart many parts of Torah or Tanya and delve into deep concepts in chassidus. When the mind is busy delving into holy matters, it helps to get out of the habit of delving into other unhealthy thoughts.

Torah study provides something positive to focus on all the time. And Torah shapes and changes our thoughts. It is like a computer: once we install a particular computer program, any other information we enter into the computer is interpreted according to that program. Same with our minds: when we feed our minds Torah knowledge, it affects the way we think and interpret things we see or hear or learn. Torah thoughts are light and automatically banish darkness.