Shalva Rosenfeld-Schueler
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Depression in the Tanakh and modern times, Judaism’s perspective
Depression is a mental illness that affects how people feel emotions, namely sadness and the darker side of the emotional spectrum. In the Jewish community, there is a stigma surrounding mental health as an overarching term, with many communities shunning and shutting out those who are “different” because they are unable to feel the way the rest of the community does or because they are unable to adhere to mitzvot. This stigma needs to change as the Jewish community, and society in general, become more accepting.
In the times of the early prophets, before the modern times of even being able to diagnose mental health disorders, there are accounts of different characters, such as King Shaul, experiencing a dark depression. As we can see in Shmuel Aleph:
The idea that the spirit terrified him shows that even in the time of the early prophets, there was a great fear of being depressed and of being taken hostage by an evil spirit, and that the harm of being in this depression could cause great trouble. However, it is also seen in Shmuel Aleph that David, who has been summoned to the King’s court, plays his lyre to help relieve Shaul of this overwhelming pain and grief that he was feeling. This is something that shows a more positive light on mental health and shows that there is a way to heal and to look after yourself, whether it be with music like Shaul or art or just doing exercise.
On the other hand, there is still a large stigma that surrounds the idea of mental health disorders in the Jewish community, such that many people end up suffering more. This is demonstrated by the harsh halachic laws that surround mental health and the ways of referring to mental health. These halachic laws are very arbitrary in how they define people who are mentally ill. An article which I read gave two definitions of people who have mental health issues, which are both derogatory towards the person dealing with the mental health issues. The first is found in Devarim 28:28, where the Torah uses the word “shigaon” which is said to be a form of divine punishment for not adhering to the laws of God. “Shigaon'' is a term closely related to the Yddish word “meshuggeneh,” which means crazy. The other word, “shtut,” is used in the talmudic law as “a question of someone’s mental competence.” For example, Reish Lakish says in Masechet Sota 3a that someone only sins when the “shtut” comes over the person in question. The word “shtut” has been defined as someone who is crazy or mad. This shows a negative impact of the stigmatisation of mental health, because people who are classified like this are not allowed to partake in specific mitzvot, which is unfortunate. Overall, this is really hard because many people find it hard to come forward and speak about their own personal struggles, so the fact that people are shunned and turned away by the Torah and Talmud makes it very hard for them to feel part of the community.
In conclusion, I think it is incredibly important that we speak about mental health and get used to speaking about how our emotions affect us. I think that it is very sad that people don’t feel safe enough to seek help from family or friends, and we can even see this from figures in Jewish history. For example, Rabbi Nachman was very depressed and possibly had bipolar disorder, but no-one found out until he passed away and they read his diary. He said in a statement once “In truth, I am happy. It is only because I am cutting away a path for you in the wilderness.” This is the tragic truth that many people face when they put on a fake face for people who don’t want to show the world that they are suffering. However, in the future I think it is imperative that people push forward with changing the dynamic between Judaism’s two sided perspective with mental health and how people cope.
Depression is a mental illness that affects how people feel emotions, namely sadness and the darker side of the emotional spectrum. In the Jewish community, there is a stigma surrounding mental health as an overarching term, with many communities shunning and shutting out those who are “different” because they are unable to feel the way the rest of the community does or because they are unable to adhere to mitzvot. This stigma needs to change as the Jewish community, and society in general, become more accepting.
In the times of the early prophets, before the modern times of even being able to diagnose mental health disorders, there are accounts of different characters, such as King Shaul, experiencing a dark depression. As we can see in Shmuel Aleph:
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וְר֧וּחַ יְהֹ סָ֖רָה מֵעִ֣ם שָׁא֑וּל וּבִעֲתַ֥תּוּ רֽוּחַ־רָעָ֖ה מֵאֵ֥ת יְהֹ׃ (שמואל א טז: יד) |
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Now the spirit of the LORD had departed from Saul, and an evil spirit from the LORD began to terrify him. (shmuel aleph 16:14) |
On the other hand, there is still a large stigma that surrounds the idea of mental health disorders in the Jewish community, such that many people end up suffering more. This is demonstrated by the harsh halachic laws that surround mental health and the ways of referring to mental health. These halachic laws are very arbitrary in how they define people who are mentally ill. An article which I read gave two definitions of people who have mental health issues, which are both derogatory towards the person dealing with the mental health issues. The first is found in Devarim 28:28, where the Torah uses the word “shigaon” which is said to be a form of divine punishment for not adhering to the laws of God. “Shigaon'' is a term closely related to the Yddish word “meshuggeneh,” which means crazy. The other word, “shtut,” is used in the talmudic law as “a question of someone’s mental competence.” For example, Reish Lakish says in Masechet Sota 3a that someone only sins when the “shtut” comes over the person in question. The word “shtut” has been defined as someone who is crazy or mad. This shows a negative impact of the stigmatisation of mental health, because people who are classified like this are not allowed to partake in specific mitzvot, which is unfortunate. Overall, this is really hard because many people find it hard to come forward and speak about their own personal struggles, so the fact that people are shunned and turned away by the Torah and Talmud makes it very hard for them to feel part of the community.
In conclusion, I think it is incredibly important that we speak about mental health and get used to speaking about how our emotions affect us. I think that it is very sad that people don’t feel safe enough to seek help from family or friends, and we can even see this from figures in Jewish history. For example, Rabbi Nachman was very depressed and possibly had bipolar disorder, but no-one found out until he passed away and they read his diary. He said in a statement once “In truth, I am happy. It is only because I am cutting away a path for you in the wilderness.” This is the tragic truth that many people face when they put on a fake face for people who don’t want to show the world that they are suffering. However, in the future I think it is imperative that people push forward with changing the dynamic between Judaism’s two sided perspective with mental health and how people cope.