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The 'Nachas Ruach' Treatment Model
Excerpts from "Nachas Ruach: Torah-Based Psychotherapy and Tools for Growth and Healing"
Preface:
A Way Out of Addiction for Orthodox Jews?
From Internet addiction to marital and family problems, from "teens at risk" to the psychological challenges facing those who are frum from birth and baalei teshuvah, today's changing world can be a confusing one. The religious Jewish community is also not immune to many sensitive contemporary issues, which can no longer be ignored. Yet sadly, some people who need psychological advice refrain from seeking it, believing that contemporary psychology and psychiatry are antagonistic to Yiddishkeit.
This important work by well-known therapist Dr. Naftali Fish offers a solid conceptual framework for understanding the relationship between Torah and psychology - including the Twelve Step program - showing clearly where they are compatible and where they are not. Dr. Fish is uniquely qualified to bridge this gap, as an Orthodox Jew grounded in Torah Judaism and the wisdom of our sages, and as a licensed clinical psychologist living in Jerusalem, with over twenty-five years' experience working with a variety of clinical issues, including the treatment of addictions and healing the inner wounded child. Here he presents the Nachas Ruach Treatment Model (NRTM), an innovative, effective approach that integrates Torah values and spirituality within the context of professional psychotherapy and hypnotherapy, as illustrated by intriguing case studies.
This book is a must-read for all professionals in the field of mental health, as well as for rabbis, educators, students studying psychology, and educated lay readers. Blending theory and practice, this book also provides practical tools and exercises for personal growth that anyone can gain from in their daily lives.
Preface:
A Way Out of Addiction for Orthodox Jews?
From Internet addiction to marital and family problems, from "teens at risk" to the psychological challenges facing those who are frum from birth and baalei teshuvah, today's changing world can be a confusing one. The religious Jewish community is also not immune to many sensitive contemporary issues, which can no longer be ignored. Yet sadly, some people who need psychological advice refrain from seeking it, believing that contemporary psychology and psychiatry are antagonistic to Yiddishkeit.
This important work by well-known therapist Dr. Naftali Fish offers a solid conceptual framework for understanding the relationship between Torah and psychology - including the Twelve Step program - showing clearly where they are compatible and where they are not. Dr. Fish is uniquely qualified to bridge this gap, as an Orthodox Jew grounded in Torah Judaism and the wisdom of our sages, and as a licensed clinical psychologist living in Jerusalem, with over twenty-five years' experience working with a variety of clinical issues, including the treatment of addictions and healing the inner wounded child. Here he presents the Nachas Ruach Treatment Model (NRTM), an innovative, effective approach that integrates Torah values and spirituality within the context of professional psychotherapy and hypnotherapy, as illustrated by intriguing case studies.
This book is a must-read for all professionals in the field of mental health, as well as for rabbis, educators, students studying psychology, and educated lay readers. Blending theory and practice, this book also provides practical tools and exercises for personal growth that anyone can gain from in their daily lives.
"The Eleventh Step"
"We sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out." [1]
It is clear that prayer is the "lifeline" of a Jew and one of the three things upon which the world stands, as taught in Pirkei Avos 1:2. The Rabbis learned many of the halachic requirements for prayer (tefillah) from the prayers of Chanah: "He should be careful to pray the Shemoneh Esrei quietly, so that only he himself may hear what he says, but not the one standing next to him, as it is written of Chanah: 'Only her lips moved, but her voice could not be heard' (1 Samuel 1:13)."[2]
It is suggested that there is a clear connection between the context of Chanah's prayer and fundamental recovery issues, as implicitly understood by the Twelve Step movement. Chanah went to the Sanctuary at Shiloh heartbroken because of her inability over many years to become pregnant. Her situation was made even more difficult by the fact that her husband's other wife (having more than one wife was permitted at that time) had many children "and provoked her again and again to irritate her"(1 Samuel 1:6).
Her husband was aware that she was sad and said to her, "Chanah why do you cry and why do you not eat, why is your heart broken?"(ibid. 1:8).
Channah continued to be depressed. "She was still feeling bitter and prayed to Hashem, weeping continuously"(ibid. 1:10).
As she continued to pray deeply before Hashem, the text stresses that Eli the Priest observed her mouth. "Chanah was speaking to her heart; only her lips moved but her voice was not heard, so Eli thought that she was drunk. Eli said to her, 'How long will you be drunk, remove your wine from yourself!' Chanah answered and said, 'No, my Lord, I am a woman of aggravated spirit. I have drunk neither wine nor strong drink, and I have poured out my soul before Hashem'" (ibid. 1:12-15).
I would like to suggest that Eli understood that Chanah was experiencing the type of emotional anguish that would lead many to drink as a way to escape from their problems. However, instead of coping this way, Chanah "turned over to Hashem" and "spoke it out" from the depths of her heart, rather than seeking to "act it out" in a negative way.
The Twelve Step approach understood this as reflected in step eleven. Beyond that, the main medium of the group experience is that it encourages and positively reinforces addicts in recovery to openly express and "share" their inner struggles before the group, rather than "stuffing their feelings," which increases the likelihood of them "picking up again" the negative behavior.
[1] Ibid., p. 43.
[2] Berachos 30b.
In the contemporary era, Rebbe Nachman's stress on personal meditation or hisbodedus has struck a surprisingly deep chord in modern man, who has the need to talk to God and share all his personal aspirations and struggles, hopes and fears.
Meditation is the highest path of all. One must therefore set aside an hour or more each day to meditate by himself in a room or in the field.
Meditation should consist of conversation with God. One can pour out his words before His Creator. This can include complaints, excuses or words seeking grace, acceptance and reconciliation. He must beg and plead that God bring him close and allow him to serve Him in truth... This practice is extremely potent and powerful. It is an extremely beneficial practice in coming close to God. It is a general practice that is all inclusive. No matter what one feels he is lacking in his relationship to God, he can converse with God and ask Him for help. This is true even if one is completely removed from any relationship with God.
There will be many times that one will find it impossible to say anything to God. His mouth will be sealed and he will not be able to find any words to say. Nevertheless the very fact that he has made the effort and has prepared himself to converse with God is in itself very beneficial. He has tried and is ready and prepared to converse with God, yearning and longing to do so, but he is unable. This in itself is also very good.
Actually, one can make a conversation and prayer out of this itself. He should cry out to God that he is so far from Him that he cannot even speak. He should beg that God grant him mercy and open his mouth so that he will be able to express himself before Him.
Many great holy men have related that they reached their high spiritual level only through this practice. However, it is a universal practice that can be used by great and small alike. Happy is he who grasps it."[1]
Rabbi Nachman also taught: "It is very good to have a special room set aside for Torah study and prayer. Such a room is especially beneficial for secluded meditation and conversation with God."[2]
[1] Rabbi Nachman, Outpouring of the Soul, "Hishtap'khuth HaNefesh," Teaching no. 2(Jerusalem: The Breslov Research Institute, 1990), p. 20-21.
[2] Rabbi Nachman's Wisdom, translated and annotated by Rabbi Aryeh Kaplan (Jerusalem: The Breslov Research Institute, 1973), p. 401.