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Rabbi John Rosove's Blog

Category Archives: Health and Well-Being

40 Days to Yom Kippur – A Prayer on T’shuvah by Rabbi Zalman Schachter-Shalomi

15 Wednesday Aug 2012

Posted by rabbijohnrosove in Health and Well-Being, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Poetry

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This coming Saturday evening (August 18) at nightfall is Rosh Hodesh Elul, the first day of the Hebrew month of Elul, the month that precedes the High Holidays. From the first of Elul to Yom Kippur is exactly 40 days, the same period of time that Moses spent on Mount Sinai communing with God and receiving Torah.

Tradition beckons us during these 40 days beginning Saturday night to “turn” and “return” in a process called t’shuvah, the central theme of the High Holiday season. The goal of t’shuvah is to return to our truest selves, to God, Torah, Jewish tradition, community, family, and friends. It requires us to make amends, to apologize for wrongs committed and seek forgiveness, to forgive when approached by others seeking the same.

As we prepare to enter Elul, I share a prayer written by Rabbi Zalman Schacter-Shalomi called “T’shuvah – Coming Back Around” (All Breathing Life Adores Your Nam e –At the Interface Between Poetry and Prayer, with a Forward by Rabbi Lawrence Kushner and Edited by Michael L. Kagan, published by Gaon Books, 2011, page 97):

“A year has gone by, / I say with a sigh – / O Lord I did not progress. / Your Torah not learned, / Your Mitzvot not earned, / This I am forced to confess.

I undertake / This to remake / My life anew to fashion. / So help, me please, / From sin to cease / And only to You / Give my passion.

I seek Your light, / I need Your aid. / Without Your joy / I am afraid. / Heal me God / In body and in soul.

Please, good God, / Pour out Your blessing, / That in Your sight / We’ll be progressing. / O Lord above, / Let us feel Your love / And perceive You, / Our souls caressing.

May we not be / Disappointed / In waiting for ben David / Anointed. / With Your open hand, / Bless our Holy Land / And our leaders / Whom we have appointed.”

Walking and Listening – Parashat Ekev

09 Thursday Aug 2012

Posted by rabbijohnrosove in Beauty in Nature, Divrei Torah, Ethics, Health and Well-Being, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Social Justice

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A word can link worlds, as the name of our portion, Ekev, does this week.

V’haya ekev tishm’un – “And if you listen/hear/heed/obey these statutes, observe and do them” (Deuteronomy 7:12) then you will enjoy bounty, security and progeny.

The word ekev here is translated “if,” and it appears instead of the more common Hebrew word im. The word ekev also appears in the stories of the Binding of Isaac (Genesis 22:18) and in the times of famine when our forebears were forced to leave the land of Israel (Genesis 26:1).

Why? What is the significance of this little word?

Ekev has the same Hebrew three-letter root that is in Jacob’s name Yaakov. As Jacob was being born he held the “heel” (an alternative meaning of ekev) of his brother Esau.

Rashi says that ekev in our verse refers to “light mitzvot” that a person “tramples with his heels.”  Rabbi Robert Rhodes has written that “The promise of divine bounty depends on how we use the underside of the foot and what we crush underneath. God is listening to the noise our feet make as they step on the little things that seem unimportant but are the real stuff of life – commandments that appear to be of little value and principles of ethics [that] people [commonly] violate.”

Rabbi Michael Curasik noted this very week on his on-line “Torah Talk” that the heel (ekev) relates to “turning” because the heel turns 90 degrees from the leg, pointing us towards t’shuvah (“turn”, “return”), the Jewish pre-occupation during the High Holiday season that is fast approaching.

Also, in this first verse of our Parashat Ekev appears another key word – tishm’un (meaning, “listen/hear/heed/or obey”).

What is the significance of ekev and tishm’un appearing together?

Of all the five senses, the closest one to revelation is hearing. The people heard God’s voice at Mount Sinai (Exodus 19:16, 18-19). Elijah heard the kol d’mamah dakah (“the still small voice” – 1 K 19:12) on Mount Carmel. We are commanded to “hear” (tishm’un) the statutes (Deuteronomy 7:12).

My wife Barbara and I recently returned from 5 days at Lake Tahoe. Each day we took long walks along mountain paths and through forests.  It was at times so very quiet and serene, and through this quiet we heard so very clearly the singing birds, scampering chipmunks, rustling wind, running streams, and buzzing hornets. We felt physically alive and spiritually high, an easy melding of body and soul, blending the magnificent environment with the unifying metaphysical world.

Rebbe Nachman of Bratslav emphasized the principle of hak’balah (i.e. “parallelism” or “correspondence.” See Anatomy of the Soul, translator Chaim Kramer, publ. Breslov, p. 15); “as above, so below; as below, so above.” In truth all is one – echad! There is no distinction between body and soul.

Making pilgrimage and listening are keys to religious quest. The prophet heard the call and walked in God’s ways.  Mystics wandered through forests and intuited the longings of plants and brush, of trees and flowers, mountains and rocks all reaching out towards their heavenly source.

Not only in such serene settings is spiritual/physical oneness possible. Rabbi Heschel famously prayed with his feet when he marched with Dr. King from Selma to Montgomery. Many of us too have marched for peace and to raise awareness of HIV/AIDS, breast and uterine cancers, and genocide in Rwanda, Darfur, Sudan, and the Congo.

Communion with God happens in many ways, here, in the mountains and in the city streets.

The month of Elul commences in 8 days on Saturday evening, August 18. At that time, ekev, we Jews are called to begin our turning and returning to our true selves, to family and community, to tradition, Torah, faith and God, all for the purpose of infusing holiness into our lives and the world, that we might become, one and all, Godly Jews.

That is the Jewish business! Nothing more and nothing less.

Let our feet walk and let us listen.

Shabbat shalom.

Laughter is Sometimes the Best Medicine

01 Wednesday Aug 2012

Posted by rabbijohnrosove in Ethics, Health and Well-Being, Life Cycle, Quote of the Day, Social Justice

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On the occasion of his son’s bar mitzvah a father offered this blessing concerning the importance of laughter as an agent in healing the world of its cruelty and injustice:

“Let your laughter be world-enveloping; a tonic against the pompous and the proud; a slingshot in the bully’s eye. Let it poke glorious holes in the narrow-minded zealotry of fanatics and extremists and absolutist goons who want the world to subscribe to their small-minded views regardless of the human lives it costs. Let your humor be a form of tikun olam, healing of the world.”  (Barry Smolin to Milo – June 9, 2007)

Media Line News posted this video today covering an international conference of clowns in Haifa, Israel who use humor, parody, silliness, and other techniques to lift the hearts of children and their families burdened by illness. It is an uplifting story.

VIDEO:  LAUGHTER — PROVEN TO BE THE BEST MEDICINE http://media.themedialine.org/media/120724_clown.wmv

Here are some worthwhile quotes concerning pain, laughter, silliness, joy, and service to others:

“Laughter is carbonated holiness.” (Anne Lamott, writer)

“The secret of joy is the mastery of pain.” (Anais Nin, writer)

“Finding true joy is the hardest of all spiritual tasks. If the only way to make yourself happy is by doing something silly, do it.” (Rebbe Nachman of Bratslav)

“I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy.” (Rabindranath Tagore, philosopher, writer, composer, painter, Nobel laureate)

 

 

On Nature, Beauty, and Gratitude – Rebbe Nachman of Bratzlav and the Psalms

20 Friday Jul 2012

Posted by rabbijohnrosove in Art, Beauty in Nature, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Poetry, Quote of the Day

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This link will take you to an inspirational 11-minute TED talk and presentation by Louie Schwartzberg, photographer and film-maker, that is well worth watching:

http://www.ted.com/talks/louie_schwartzberg_nature_beauty_gratitude.html

Rebbe Nachman of Bratzlav, one of Judaism’s greatest tzadikim, put it this way:

“How wonderful it would be if we were worthy of hearing the song of the grass; every blade of grass sings a pure song to God, expecting nothing in return. It is wonderful to hear its song and to worship God in its midst.” (Cited in A Hidden Light: Stories and Teachings of Early HaBad and Bratzlav Hasidism, by Rabbi Zalman Schachter-Shalomi and Netanel Miles-Yepez, p. 235).

And never to be outdone, we read in Psalms (136):

Hodu LAdonai ki tov, ki l’olam chasdo… / L’Oseh niflaot g’dolot l’vado, ki l’olam chasdo. / L’Oseh hashamayim bitvunah, ki l’olam chasdo./ L’Roka ha-aretz al hamayim, ki l’olam chasdo. / L’Oseh orim g’dolim, ki l’olam hasdo…

“Give thanks to God, for God’s love is eternal… / Who made great wonders, for God’s love is eternal. / Who made the heavens with wisdom, for God’s love is eternal. / Who spread the earth over the waters, for God’s love is eternal. / Who made the great lights, for God’s love is eternal…”

Shabbat shalom!

 

Extraordinary News for People with Cancer and Cancer Survivors

08 Sunday Jul 2012

Posted by rabbijohnrosove in Health and Well-Being

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In today’s NY Times (Sunday, July 8 – front page, front section, above the fold) there is a must-read article for anyone who has cancer, who is a cancer survivor, who loves someone with cancer, and who might be high risk themselves (“In Leukemia Treatment, Glimpses of the future” by Gina Kolata) http://www.nytimes.com/2012/07/08/health/in-gene-sequencing-treatment-for-leukemia-glimpses-of-the-future.html?pagewanted=all

What makes the news reported in this article so extraordinary is that medical science now possesses the means to determine the differences in genetic constitution of cancers compared to normal cells in the same individual, and that cancer-driving mutated genes, or the proteins they program for, may be targeted by existing drugs, or drugs that can be developed. The problem is still far from simple, but the individualized genetic approach to cancer is the most promising in humankind’s history of grappling with this large array of disorders.

“What is important, medical researchers say, is the genes that drive a cancer, not the tissue or organ – liver or brain, bone marrow, blood or colon – where the cancer originates… under this new approach, researchers expect that treatment will be tailored to an individual tumor’s mutations, with drugs, eventually, that hit several key aberrant genes at once. The cocktails of medicines would be analogous to H.I.V. treatment, which uses several different drugs at once to strike the virus in a number of critical areas.”

Kol hakavod to the medical researchers! Keep it up – we’re all behind you!

 

A Model of Jewish Virtue – Abraham and Moses vs. Balaam – Parashat Balak

05 Thursday Jul 2012

Posted by rabbijohnrosove in Divrei Torah, Ethics, Health and Well-Being, Musings about God/Faith/Religious life

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Balaam is hired in this week’s Parashat Balak by the Moabite King Balak to curse Israel as they traverse his territory, but Balaam blesses Israel instead with famous words now included in the morning liturgy: Mah tovu ohalecha Yaakov, Mishkenotecha Yisrael… “How good are your tents O Jacob, your dwellings O Israel…” (Numbers 24:5).

Balaam is the first non-Hebrew prophet so designated in Torah. However, Jewish tradition regards him very differently than the Hebrew prophets. In the 2nd century ethical treatise of the Mishnah, Pirkei Avot (5:22) Balaam’s negative qualities are juxtaposed against the virtues of Abraham thereby presenting the Jewish people with a choice – to go the way of Abraham or the way of Balaam:

“Whoever has the following three traits is among the disciples of our ancestor, Abraham, and whoever has three different traits is among the disciples of the wicked Balaam. Those who have a good eye (ayin tovah), a humble spirit (ru-ach n’mu-cha), and an undemanding soul (nefesh sh’pha-lah) are the disciples of our father Abraham. Those who have an evil eye (ayin ra-ah), an arrogant spirit (ru-ach g’vohah), and a greedy soul (nefesh r’cha-vah) are the disciples of the wicked Balaam.”

The Artscroll commentary on this text compiles many rabbinic reflections on the meaning and application of this passage (pages 361-367).

Rashi says that those with a “good eye” (ayin tovah) do not suffer from jealousy, and regard the honor of a friend as equal to their own honor. Rambam and Rav say that such people are satisfied with their own position and take delight in the success of others. The Sfat Emet says that these people so graced have a positive outlook on all things and begrudge others nothing.

Most commentators agree that a “humble spirit” (ru-ach n’mu-cha) refers to exceptionally humble and modest people in their relationships with God and their fellows.

The sages interpret an “undemanding soul” (nefesh sh’pha-lah) as referring to those who have mastered their “evil inclination” (yetzer), exercise self-control over their urges, lusts and desires, and eschew the accumulation of excessive luxuries.

The commentators then turn to the negative qualities of Balaam, the opposite of Abraham. Rambam understands that those with an “evil eye” (ayin ra-ah) are consumed by their appetite for wealth, by blinding jealousy and by resentment towards anyone who has attained success.

Those with an “arrogant spirit” (ru-ach g’vo-hah) harbor delusions of grandeur, ignore the beauty and value of others and are consumed with themselves and their own needs.

Those with a “greedy soul” (nefesh r’cha-vah) refers to people willing to stop at nothing to fulfill their needs.

Though Torah tradition regards Balaam as a prophet, he is nothing like Moses. Rabbi Levi Yitzhak of Berditchev explains:

“The greatest difference between them, visible to all, was that Moses during all of his life employed his gift of prophecy beneficially at all times. He put his own life at risk on behalf of his people many times when trying to save them from God’s justifiable anger at them. Balaam used his gift exactly in the opposite manner, as his accomplishments were achieved by invoking curses… The Ari z’l (Rabbi Isaac Luria) compared the vantage points from which both Moses and Balaam pronounced their respective prophecies. Both of them endeavored to procure the fulfillment of their prophetic announcements from the same lofty source in heaven; alas Balaam used his power destructively, whereas Moses invariably used his power constructively…” (Kedushat Levi, translation by Eliyahu Munk, Vol. 3, p. 668)

In conclusion, our classic sources remind us that Hebrew prophecy is about fulfilling God’s will, not our own, that our chief concern must be for the welfare of others, and that humility before God and our fellows is the purpose and fulfillment of the religious life.

Shabbat shalom!

When Anger Overtakes Us – D’var Torah Hukat

29 Friday Jun 2012

Posted by rabbijohnrosove in Divrei Torah, Ethics, Health and Well-Being

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Recall the last time you became really angry, blindingly, uncontrollably angry, so filled with rage that you couldn’t think straight.

What did you do about it? Did you act out or say anything? When you calmed down did you feel justified in what you’d felt and satisfied in having said or done what you did? Was there a positive result to whatever you said or did, that is, did the relationship get stronger and better, or did your relationship with the person with whom you were angry deteriorate?

I ask these questions because this week’s Torah portion tells of an incident in Moses’ life when his anger had serious consequences for him and the people of Israel. The incident took place following the death of his sister Miriam, when he and his brother Aaron were still in mourning. The children of Israel had taken the occasion to complain bitterly about having no water. Moses and Aaron appealed to God, and God told Moses to gather the people, speak to a rock, and water would flow thus sating the people’s thirst.

Moses, however, was so overwrought with grief and was so aggravated at the people’s incessant complaining that instead of speaking to the rock he struck it twice with his rod. Water gushed out, as God had promised, but God was incensed by Moses’ defiance and punished him harshly:

“Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, you shall not lead this congregation into the land that I have given them.” (Numbers 20:12)

To deny Moses the privilege of entering the Promised Land was devastating to a man who had dedicated his life to God and the people; and we ask what sin could hold such a consequence?

The rabbis offer a number of ideas. Maimonides said that Moses’ bitter language did not become his position as leader. The Talmud says that Moses lacked sufficient faith. Nahmanides thought that Moses showed hubris when he accepted credit for providing water in God’s place. And Rashi said that Moses lost his temper.

I want to focus on Rashi’s interpretation. Isn’t rage part of being human? After all, we all get angry.

There are many contemporary parallels to Moses’ fury. One is “road rage” when a driver becomes so infuriated at another driver that he seeks vengeance. The National Highway Traffic Safety Administration has estimated that “road rage” is a factor in 28,000 highway deaths every year.

Studies of the approximately 16,000 murders annually in America reveal that a majority are committed by people who know personally the victim thus defining it as a crime of passion.

Of course, not all anger results in violent acts. Language is a powerful weapon when used skillfully against our adversaries. The old saying “sticks and stones may break my bones but names will never hurt me” is wrong. What we say and how we say it can do serious damage.

There are times, of course, when anger is justified, such as against those who misuse their talents for evil ends, in the face of ingratitude, lies, slander, theft, mistreatment of the poor, cruelty, and false claims in God’s Name. (see A Code of Jewish Ethics, volume 1, by Rabbi Joseph Telushkin, pages 258-262).

Besides righteous indignation, the tongue can exact serious damage to marriages, friendships, and relationships between co-workers, as well as inspire fear in the home, work and school settings.

Holding onto our anger also has a terrible effect. Mark Twain said that “anger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.”

If we follow Rashi’s interpretation, despite his strength as a leader, prophet, liberator, legislator, judge, and military chieftain, Moses lost the promise because he could not control his rage.

Tradition asks what constitutes real strength: Eizeh hu gibor? – Who is strong? Hakovesh et yitzro – Not the one who has physical strength, public or familial power, but “the one who controls his/her passions.” (Mishnah, Pirkei Avot 4:1) The Vilna Gaon understood the term yitzro as “his anger.”

In this sense, Moses showed a core weakness when he lost his temper before the people. If Moses was so capable of losing control, then so much the more so that each of us needs to check our rage when ever it shows itself, be it on the highway, within the home, among friends, at work, and before strangers. If we are able to do so, we and everyone around us will be the better for it.

Shabbat shalom!

It is Forbidden to Despair

24 Sunday Jun 2012

Posted by rabbijohnrosove in American Politics and Life, Health and Well-Being, Musings about God/Faith/Religious life, Quote of the Day

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My friend Marty Kaplan writes frequently for the Los Angeles Jewish Journal and Huffington Post on media, politics and public policy – and his articles often shine a bright light on ill-fated trends, such as money in politics and its impact on our political system, democracy and the world. The most recent article he titled “The End is Nigh. Seriously” which he published in both The Jewish Journal and Huffington Post – http://www.jewishjournal.com/marty_kaplan/article/opinion_the_end_is_nigh_seriously_20120618/ – http://www.huffingtonpost.com/marty-kaplan/the-end-is-night-seriousl_b_1606442.html

In response, I wrote to Marty the following:

“I too deal with the dark underbelly of life at the micro level, mostly regarding sadness in people’s lives, as you do on the macro level. My question to you is this: How do you get up in the morning? I have the same question frequently. For me, what keeps me hopeful and balanced are my wife, children, the spirituality that comes through our religious texts, and good people I love like you. What is it for you?”

He responded this way (I share it with his permission):

One of the comments on the Moyers interview [Marty was interviewed at length recently by Bill Moyers on his public television show – see http://billmoyers.com/segment/marty-kaplan-on-big-moneys-effect-on-big-media/%5D that I got most frequently was: “How can you understand all these terrible true things, and still keep smiling?”’

I suppose Rabbi Nachman of Breslov’s injunction against despair should be enough to keep me going, but it’s not. My comforts are like yours: my kids, friends, radical amazement*. It’s not the fate of the world that darkens me; it’s the brokenness of the human condition.

Sometimes I try to take refuge in the Buddha’s insight: “Life is suffering.” But I can’t quite achieve the non-attachment — the renunciation of desire — that that kind of enlightenment requires.

All of which brings the absurdism of Samuel Beckett to mind: “You must go on, I can’t go on, I’ll go on.” That’s me, in 11 words.

I wrote back:

“The exact quote from Rebbe Nachmen is Lo tit’ya-esh – Assur l’hit’ya-esh – ‘It is forbidden to despair. He also said, ‘Remember: Things can go from the very worst to the very best…in just the blink of an eye.’”

It is told that Rabbi Abraham Joshua Heschel, among the 20th century’s greatest religious thinkers and teachers, once entered his class of rabbinic students at the Jewish Theological Seminary of America in New York and very excitedly proclaimed – “I saw a miracle this morning! I saw a miracle this morning!”

“Rabbi,” his students asked, “What was the miracle?”

“The sun came up!”

Perhaps overcoming despair each day is as simple as this – that beyond our stupidity, cruelty and insensitivity there is still enough wonder in every moment to lift the heart.

Marty referred to “radical amazement” in his response to me.  Rabbi Heschel wrote about this at some length, as follows:

Wonder or radical amazement is the chief characteristic of the religious person’s attitude toward history and nature…Such a one knows that there are laws that regulate the course of natural processes; [and] is aware of the regularity and pattern of things. However, such knowledge fails to mitigate one’s sense of perpetual surprise at the fact that there are facts at all. Looking at the world he would say, “This is the Lord’s doing, it is marvelous in our eyes” (Psalms 118:23).

Radical amazement has a wider scope than any other act of humankind. While any act of perception or cognition has as its object a selected segment of reality, radical amazement refers to all of reality; not only to what we see, but also to the very act of seeing as well as to our own selves, to the selves that see and are amazed at their ability to see.

The grandeur or mystery of being is not a particular puzzle to the mind, as, for example, the cause of volcanic eruptions. We do not have to go to the end of reasoning to encounter it. Grandeur or mystery is something with which we are confronted everywhere and at all times. Even the very act of thinking baffles our thinking, just as every intelligible fact is, by virtue of its being a fact, drunk with baffling aloofness. Does not mystery reign within reasoning, within perception, within explanation? What formula could explain and solve the enigma of the very fact of thinking?

How an Annual Physical Checkup Saved My Life!

05 Tuesday Jun 2012

Posted by rabbijohnrosove in Health and Well-Being

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The “annual physical for healthy, asymptomatic adults is an inefficient gauge of health [and] more likely to find false positives than real disease.” (“Let’s (Not) Get Physicals,” by Elisabeth Rosenthal, Week in Review, New York Times, Sunday, June 3, page 1). http://www.nytimes.com/2012/06/03/sunday-review/lets-not-get-physicals.html

The article reports that the United States Preventive Services Task Force no longer recommends prostate specific antigen blood tests, routine EKGs, and frequent Pap smears. An earlier report said that regular mammograms are also unnecessary.

This Task Force says that harm is caused by many unnecessary medical procedures and that these tests and procedures drive up the cost of health care in America that spends twice the amount per person in comparison with other developed countries without making people better. Indeed, it says that based on the science and statistical analysis, side effects from many tests and procedures end up causing greater harm to the patient than the good they address.

Had I personally followed this Task Force recommendation and an earlier one released in May on the PSA test, I’d be dead today, or near death.

My story in brief: Three plus years ago my wife Barbara said to me, “John – you need to call the doctor as you’ve not had a physical for more than a year.” I was 59 years old then, in pretty good shape and almost never got sick.

“I’m fine,” I said.

She insisted, “Get a physical – and while you’re at it, get your PSA checked!”

I relented, called my doctor and scheduled an appointment. The year before my PSA was normal, and so I wasn’t worried. This time, however, there was a dramatic change. My numbers had more than doubled. While digitally examining me, my doctor felt a mass. He ordered a more specific test to determine whether my raised PSA number was a false positive. It came back positive again. He recommended a biopsy, and the results confirmed that a cancerous tumor was growing in my prostate measuring 9 on the Gleason scale. 10 is almost always fatal; 9 is often fatal. I was in trouble.

What had happened? Wasn’t prostate cancer slow-growing? Why suddenly did I have elevated levels and a large tumor?

My brother, an oncologist, surmised that my tumor was probably growing slowly over several years and remained undetectable, but suddenly it became aggressive, grew quickly and had reached a dangerous state.

In the United States nearly 200,000 men are diagnosed with prostate cancer annually. Of those 25,000 die from the disease.

Was I one of the 25,000? I feared the worst until after the surgery and my surgeon gave me the good news that he successfully removed the tumor in time. Had I waited another three or four months for a check-up, it might have been too late as the rate of the tumor’s growth meant the likelihood of it having spread beyond the prostate.

My surgeon said that my margins seemed clear, but to be certain my radiology oncologist  recommended eight weeks of radiation as a prophylactic to kill microscopic cancer cells that might still be lurking. The total hospital bill topped $150,000, most of it paid by insurance.

I can say without a doubt that I am alive today and “cancer free” because my wife was vigilant and urged me to go for an annual physical examination, and that I had asked for a prostate specific antigen blood test even though I was asymptomatic. The physical and this blood test are the very two items this US Preventive Services Task Force said were unnecessary.

I do not, consequently, take seriously the Task Force’s recommendations. Most responsible doctors I know also reject the view that annual physicals are unwarranted, that PSA tests are useless, that Pap smears, mammograms, and other regular tests are unnecessary.

Dr. Mark Litwin, chair of urology at UCLA, following yet another U.S. Preventive Services Task Force report on the usefulness of the PSA test (LA Times May 23, 2012) said that the real problem is not the test but the rush to treatment. He does not believe that the PSA test should be dumped. “Therein lies the crux of the problem,” he said. “The issue is not so much should an individual be screened — it hinges more on should an individual be treated.” http://articles.latimes.com/2012/may/23/news/la-heb-psa-test-prostate-cancer-treatment-20120523

So – here is my point in writing: If you have not had a colonoscopy lately, have avoided PSA tests, digital exams, mammograms, EKGs, stress tests, or any other ongoing ache, pain or seemingly innocuous symptom, pick up the phone, call for an appointment with your physician, and get yourself checked out.

It could save your life. It did mine!

 

 

 

 

 

Who Are You? D’var Torah Bemidbar

24 Thursday May 2012

Posted by rabbijohnrosove in Divrei Torah, Health and Well-Being, Holidays, Life Cycle, Musings about God/Faith/Religious life

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Mi at – “Who are you?” (Ruth 3:9) – So asked Boaz. It is a question that every human being asks from time to time. Especially on this weekend of Shavuot, of the great meeting between Israel and God on the mountain, we ask ourselves individually and as a community – “Who am I/Who are we” in this time and place, at this stage of our lives, as individuals, as a people, and as a nation.

This Shabbat we begin the fourth book of the five books of Moses, Bemidbar (Numbers; lit. “in the wilderness”). If the Book of Genesis is about human and tribal origins and beginnings (mirroring childhood), and Exodus is about human freedom (representing the driving force amongst adolescents), and Leviticus is about the need to adjust to the rules and regulations imposed on society in order to live productively (characteristic of young adulthood), then Bemidbar is about the mid-life journey.

In this fourth book we see that the bloom is off the marriage between God and Israel. Doubt, disillusionment and struggle define our people’s lives. We rebel. Our faith is broken. We want to be somewhere else, anywhere else if it brings relief and renewal. We confront our limitations and mortality. We wonder if this is all there is. We’re caught in the unfettered and cruel desert, a vast wilderness of silence. Our hearts pound. The quiet thunders in our ears. We’re alone and afraid. We yearn for safety and solace.

The wilderness of Sinai is far more than a physical location. Bemidbar is a human wasteland, where everything falls apart. We wander, without a shared vision, without shared values, or shared words. Leaders of every kind attempt to lead, but no one is listening and each is marching to the sound of his/her own drummer. Driven by fear and jealousy, ego and greed, the people are moved by basic things; hunger, thirst and lust. God’s transcendence is elusive. The book is noisy, frustrating and painful.

Rabbi Eddie Feinstein has written (“The Wilderness Speaks”, The Modern Men’s Torah Commentary, pps. 202-203):

“Bemidbar may be the world’s strongest counterrevolutionary tract. It is a rebuke to all those who believe in the one cataclysmic event that will forever free humans from their chains. It is a response to those who foresee that out of the apocalypse of political or economic revolution will emerge the New Man, or the New American, or the New Jew. Here is the very people who stood in the very presence of God at Sinai…who heard Truth from the mouth of God…and still, they are unchanged, unrepentant, chained to their fears. The dream is beyond them. God offers them freedom, and they clamor for meat…”

L’havdil – I am not Moses, nor has my experience been his remotely, yet as a congregational rabbi I understand our greatest leader’s burden of leadership. In the course of Bemidbar “everyone in [Moses’] life will betray him. Miriam and Aaron –  his family members – betray him, murmuring against him. His tribe rebels against him… his people betray him in the incident of the ten spies… and finally, even God betrays him [when he hit the rock and lost his dream of ever entering the Promised Land].” (Ibid)

Numbers is a book about burdens, not blessings.

“Everyone has found himself in that excruciating moment when words don’t work – when we try and say the right thing, to heal and to help, but each word brings more hurt. Everyone has tasted the bitterness of betrayal – when no one stands with us, when those who should know better stand against us. Everyone has felt the deep disappointment of the dream turned sour. It could have been so good! I should have turned out so differently! Where did I go wrong? Everyone has tortured himself with the torment Moses feels in Bemidbar. And that’s the ultimate lesson. Listen to the Torah’s wisdom: the agony, the self-doubt, the frustration are part of the journey through the wilderness. Anyone who has ever worn Moses’ shoes or carried his staff – knows the anguish of Bemidbar. But know this, too: You’re not alone. You’re not the first. You’re not singled out. And most of all, you’re not finished. The torturous route through the wilderness does not come to an end. There was hope for Moses. There is hope for us.” (Ibid)

Where does hope come? In the turning of the heart, the turning of a page, the discovery of shared values and shared purpose, of shared life, and shared listening, and shared doing. In Deuteronomy, the fifth and last of the five books of Moses (representing our senior years when we begin to integrate who we are and rediscover our greater purpose), we’ll hear Sh’ma Yisrael – Listen O Israel.

In Devarim (Deuteronomy), “words” return and we’re able to share as a people in listening to God’s voice and to each other. In this, there is hope yet to come.

Shabbat shalom.    

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