Reb Aryeh’s son recalls: Once, as we were walking, a man came over to my father and asked, “How is your relative getting along in the mental hospital?” My father answered, “The Lord be praised,” and we continued on our way. “Father,” I asked, “what relative do we have in the mental hospital?” Then he told me that once he visited the hospital to recommend that someone be taken in for treatment, and since he was already there he went through the wards, visiting the patients. One man there caught his attention. The poor soul was full of welts and wounds, and, needless to say, my father became interested in him at once. The other patients explained, “After all, we are all ill, you know, and there are moments when we get wild and even out of control. Then the orderlies restrain us by force, and at times they even hit us. Now, because we all have relatives and families who come and visit us, the orderlies are always a bit afraid to injure us, lest the families complain. That poor fellow over there is the only one here with no family, no relatives at all. SO the orderlies really treat him roughly. Whenever they lose their temper, he bears the brunt of it…” Without a word, my father went over to the orderlies and told them that this patient was his relative. From that time on, he remained my father’s “relative,” and so every Rosh Chodesh he went to visit him and brought him little presents.
מתני׳ מי שהוציאוהו נכרים או רוח רעה אין לו אלא ד' אמות החזירוהו כאילו לא יצא... גמ׳ ת"ר ג' דברים מעבירין את האדם על דעתו ועל דעת קונו אלו הן עובדי כוכבים ורוח רעה ודקדוקי עניות למאי נפקא מינה למיבעי רחמי עלייהו
MISHNA: With regard to one whom gentiles forcibly took out beyond the Shabbat limit, or if an evil spirit took one out, i.e., one was temporarily insane, and found one's self outside the Shabbat limit, one has only four cubits that they may walk from where they are standing. If the gentiles returned one, or if one came back while still under the influence of the evil spirit, it is as though they had never left the Shabbat limit, and they may move about within their original limit as before... GEMARA: Since the Gemara discussed one who stepped beyond the Shabbat limit due to an evil spirit, the Gemara cites a related baraita, in which the Sages taught: Three matters cause a person to act against their own will and the will of their Maker, and they are: Gentiles, and an evil spirit, and the depths of extreme poverty. The Gemara asks: What is the practical halakhic difference that emerges from this statement? The Gemara answers: It is significant as it teaches one to request mercy for people who suffer from those problems.
"ר איזהו שוטה היוצא יחידי בלילה והלן בבית הקברות והמקרע את כסותו איתמר רב הונא אמר עד שיהו כולן בבת אחת ר' יוחנן אמר אפי' באחת מהן היכי דמי אי דעביד להו דרך שטות אפי' בחדא נמי אי דלא עביד להו דרך שטות אפילו כולהו נמי לא לעולם דקא עביד להו דרך שטות והלן בבית הקברות אימור כדי שתשרה עליו רוח טומאה הוא דקא עביד והיוצא יחידי בלילה אימור גנדריפס אחדיה והמקרע את כסותו אימור בעל מחשבות הוא כיון דעבדינהו לכולהו הוה להו ד׳ א כמי שנגח שור חמור וגמל ונעשה מועד לכל אמר רב פפא אי שמיע ליה לרב הונא הא דתניא אי זהו שוטה זה המאבד כל מה שנותנים לו הוה הדר ביה
§ The Sages taught: Who is considered an imbecile? One who goes out alone at night, and one who sleeps in a cemetery, and one who rends their garment. It was stated that Rav Huna said: One does not have the halakhic status of an imbecile until there are all of these signs present in them at the same time. Rabbi Yoḥanan said: One is considered an imbecile even due to the appearance of one of these signs. The Gemara asks: What are the circumstances of the case under discussion? If one performs them in a deranged manner, then even the appearance of one sign should be enough to classify one as an imbecile. If one does not perform these actions in a deranged manner, but has a reason to act this way, then even if one performs all of them they should not be deemed an imbecile. The Gemara answers: Actually, the baraita is referring to one who performs these actions in a deranged manner, but each action on its own could be explained rationally. With regard to one who sleeps in the cemetery, one could say that one is doing so in order that an impure spirit should settle upon them. Although it is inappropriate to do this, as there is a reason for this behavior it is not a sign of madness. And with regard to one who goes out alone at night, one could say that perhaps a fever took hold of them and they are trying to cool themselves down. And as for one who tears their garments, one could say that they are a man engaged in thought, and out of anxiety one tears their clothing unintentionally. Despite these possible explanations, since one performed all of these together they are considered like the actions of a forewarned ox that gored an ox, a donkey, and a camel. Since this ox gored three different animals on three separate occasions, it is considered predisposed to gore and becomes forewarned for every type of animal. Likewise, if someone performs three different deranged actions, it is assumed that there is no logical reason for their behavior and they are classified as an imbecile. Rav Pappa said: If Rav Huna had heard that which is taught in a baraita: Who is an imbecile? This is one who destroys whatever is given to them, he would have retracted his statement that one is an imbecile only if he performs three deranged actions.
§ It is related that the following ruling was sent from Eretz Yisrael to Shmuel’s father: If one was forcibly compelled to eat matza on Passover, that one has fulfilled their obligation. The Gemara clarifies the matter: Who compelled them to eat the matza? If we say that a demon forced them, i.e., that they ate it in a moment of insanity, this is difficult. Isn’t it taught in a baraita: With regard to someone who is at times sane and at times insane, at the times when one is sane, they are considered halakhically competent for all purposes and is obligated in all the mitzvot. And when one is insane, they are considered insane for all purposes, and is therefore exempt from the mitzvot. If so, someone who was compelled by a demon to eat matza is not considered obligated to perform the mitzvot at all. Rav Ashi said: We are dealing with a case where the Persians compelled them to eat. Rava said: That is to say that one who sounds a shofar for the music, having no intent to fulfill the mitzva, fulfills their obligation, since the critical issue is hearing the blast and not the intent of the blower.
The Gemara expounds another verse in the passage: “And a man who is pure shall gather up the ashes of the heifer and place them” (Numbers 19:9). The verse states “a man” to qualify a non-priest to perform this stage of the rite. The verse states “pure” to qualify even a woman to perform this stage. The verse states “and place” to indicate that only one who has the basic level of intelligence to be able to intentionally place the ashes in their place is qualified to do so, thereby excluding a deaf-mute, an imbecile, and a minor, since they do not have the basic level of intelligence to be able to intentionally place the ashes in their place.
(משלי יב, כה) דאגה בלב איש ישחנה רבי אמי ורבי אסי חד אמר ישחנה מדעתו וחד אמר ישיחנה לאחרים
§ The Gemara explains another verse in Proverbs: “If there is care in a person’s heart, let them quash it [yashḥena]” (Proverbs 12:25). Rabbi Ami and Rabbi Asi dispute the verse’s meaning. One said: One should forcefully push it [yasḥena] out of their mind. One who worries should banish their concerns from their thoughts. And one said: It means one should tell [yesiḥena] others their concerns, which will lower their anxiety.
(ד) הַשּׁוֹטֶה אֵין מִקָּחוֹ מִקָּח וְאֵין מִמְכָּרוֹ מִמְכָּר וְאֵין מַתְּנוֹתָיו קַיָּמוֹת. וּבֵית דִּין מַעֲמִידִים אַפּוֹטְרוֹפּוֹס לְשׁוֹטִים כְּדֶרֶךְ שֶׁמַּעֲמִידִין לִקְטַנִּים:
Neither a sale nor a purchase involving a mentally incapable or emotionally unstable individual is binding, nor are the presents that one gives effective. Instead, the court must appoint a guardian for such a person, just as it appoints guardians for minors.
(ט) הַשּׁוֹטֶה פָּסוּל לְעֵדוּת מִן הַתּוֹרָה לְפִי שֶׁאֵינוֹ בֶּן מִצְוֹת. וְלֹא שׁוֹטֶה שֶׁהוּא מְהַלֵּךְ עָרֹם וּמְשַׁבֵּר כֵּלִים וְזוֹרֵק אֲבָנִים בִּלְבַד. אֶלָּא כָּל מִי שֶׁנִּטְרְפָה דַּעְתּוֹ וְנִמְצֵאת דַּעְתּוֹ מְשֻׁבֶּשֶׁת תָּמִיד בְּדָבָר מִן הַדְּבָרִים אַף עַל פִּי שֶׁהוּא מְדַבֵּר וְשׁוֹאֵל כָּעִנְיָן בִּשְׁאָר דְּבָרִים הֲרֵי זֶה פָּסוּל וּבִכְלַל שׁוֹטִים יֵחָשֵׁב. הַנִּכְפֶּה בְּעֵת כְּפִיָּתוֹ פָּסוּל וּבְעֵת שֶׁהוּא בָּרִיא כָּשֵׁר. וְאֶחָד הַנִּכְפֶּה מִזְּמַן לִזְמַן אוֹ הַנִּכְפֶּה תָּמִיד בְּלֹא עֵת קָבוּעַ. וְהוּא שֶׁלֹּא תִּהְיֶה דַּעְתּוֹ מְשֻׁבֶּשֶׁת תָּמִיד שֶׁהֲרֵי יֵשׁ שָׁם נִכְפִּים שֶׁגַּם בְּעֵת בְּרִיאוּתָם דַּעְתָּם מִטָּרֶפֶת עֲלֵיהֶם. וְצָרִיךְ לְהִתְיַשֵּׁב בְּעֵדוּת הַנִּכְפִּין הַרְבֵּה:
(9)A shoteh's testimony is invalid on a biblical [level] because they are not eligible [to perform] Mitzvot. This [does not refer to] only to a shoteh who goes naked, breaks things, and throws stones, rather anyone whose sanity is impaired and finds their intellect constantly confused on some point even if they can ask [questions] and converse on topics regarding other things. An epileptic is considered a "shoteh" during a seizure, and considered healthy at all other times, whether they are someone who gets seizures at predictable periods or the seizures happen randomly. This is only [true] if they are not always confused for there are epileptics who are mentally impaired even when not experiencing seizures. And one must consider the testimony of someone who has lots of seizures [on a case by case basis].
(י) הַפְּתָאִים בְּיוֹתֵר שֶׁאֵין מַכִּירִין דְּבָרִים שֶׁסּוֹתְרִין זֶה אֶת זֶה וְלֹא יָבִינוּ עִנְיְנֵי הַדָּבָר כְּדֶרֶךְ שֶׁמְּבִינִין שְׁאָר עַם הָאָרֶץ. וְכֵן הַמְבֹהָלִים וְהַנֶּחְפָּזִים בְּדַעְתָּם וְהַמִּשְׁתַּגְּעִים בְּיוֹתֵר הֲרֵי אֵלּוּ בִּכְלַל הַשּׁוֹטִים. וְדָבָר זֶה לְפִי (מַה) שֶּׁיִּרְאֶה הַדַּיָּן שֶׁאִי אֶפְשָׁר לְכַוֵּן הַדַּעַת בִּכְתָב:
People who are very feeble-witted, who do not understand that matters contradict each other and are incapable of comprehending a concept as it would be comprehended by people at large are considered among those mentally unstable. This also applies to the people who are continually unsettled, tumultuous, and shoteh. This matter is dependent on the judgment of the judge. It is impossible to describe the mental and emotional states of people in a text.
(ה) חֵרֵשׁ שֶׁאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר, וְשׁוֹטֶה, דְּהַיְנוּ שֶׁהוּא יוֹצֵא יְחִידִי בַּלַּיְלָה, אוֹ מְקָרֵעַ כְּסוּתוֹ, אוֹ לָן בְּבֵית הַקְּבָרוֹת, אוֹ מְאַבֵּד מַה שֶּׁנּוֹתְנִים לוֹ, אֲפִלּוּ בְּאַחַת מֵאֵלּוּ, אִם עוֹשֶׂה אוֹתוֹ דֶּרֶךְ שְׁטוּת, וְקָטָן שֶׁאֵינוֹ יוֹדֵעַ לְאַמֵּן יָדָיו לִשְׁחֹט, אֵין מוֹסְרִין לָהֶם לִשְׁחֹט לְכַתְּחִלָּה, אֲפִלּוּ אֲחֵרִים עוֹמְדִים עַל גַּבֵּיהֶם. וְאִם שָׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה אִם אֲחֵרִים עוֹמְדִים עַל גַּבֵּיהֶם. וְאֵין מוֹסְרִין לָהֶם לְכַתְּחִלָּה לִשְׁחֹט כְּשֶׁאֵין אֲחֵרִים עוֹמְדִים עַל גַּבֵּיהֶם, אֲפִלּוּ אִם רוֹצִים לְהַאֲכִיל לִכְלָבִים. וְאִם הַקָּטָן יוֹדֵעַ לְאַמֵּן יָדָיו, אִם אֲחֵרִים עוֹמְדִים עַל גַּבָּיו, שׁוֹחֵט לְכַתְּחִלָּה וּמֻתָּר לֶאֱכֹל מִשְּׁחִיטָתוֹ. הַגָּה: אֲבָל אִם שָׁחַט בֵּינוֹ לְבֵין עַצְמוֹ, שְׁחִיטָתוֹ פְּסוּלָה, אַף עַל פִּי שֶׁיּוֹדֵעַ הִלְכוֹת שְׁחִיטָה, (הַגָּהוֹת אֲשֵׁרִי רפ''ק וְרַשְׁבָּ''א בת''ה ואוֹר זָרוּעַ). וּמִקְרֵי קָטָן לְעִנְיָן זֶה עַד שֶׁנַּעֲשֶׂה בַּר מִצְוָה, דְּהַיְנוּ בֶּן י''ג שָׁנִים וְיוֹם אֶחָד, (בֵּית יוֹסֵף בְּשֵׁם עִטּוּר ואוֹר זָרוּעַ בְּשֵׁם ר' יוֹאֵל). וְיֵשׁ מַחְמִירִין שֶׁלֹּא לִתֵּן קַבָּלָה לְמִי שֶׁהוּא פָּחוֹת מִבֶּן י''ח שָׁנָה, (מָרְדְּכַי בְּשֵׁם הִלְכוֹת אֵ''י וְהַגָּהוֹת אַלְפָסִי הַחֲדָשִׁים), דְּאָז גַּבְרָא בַּר דַּעַת הוּא, וְיוֹדֵעַ לִזָּהֵר.
(5) 5. A person who is mute: that does not speak and does not hear; and a mentally disabled person, which is one who goes out themselves at night or rips their clothes or sleeps in a graveyard or losses what is given to them… even just one of these, if one does it in the way of a crazy person; and a minor who does not know how to train their hands to shecht; we do not let them shecht lehat’hila (initially). Even if others are standing over them. And if they (none the less) shechted, their shechita is kosher if others were standing over them. But we do not allow them to shecht lehat’hila when others are not standing over them, even if we want to feed (the meat) to dogs. If a minor knows how to train their hands, if others are standing over them, the minor can shecht lehat’hila and it is allowed to eat from their shechita. Rema: { However, if a minor shechts for themselves, than their shechita is disqualified, even if they knows the laws of shechita; they are considered a minor with regards to this matter (of shechita) until they have become bar-mitzvah, which is 13 years and 1 day [old]. There are those that are strict to not give kabalah to anybody less than 18 years old. For then they are a “person with wisdom”, and knows to be careful.}
Maharik Hachadashot (R. Yosef Kolon (15th-cent. Italy)), no. 20
One who is not judged a shoteh by the actions mentioned in the first chapter of Chagigah [3b] must be declared mentally competent in all respects.
(ג) עוד ממפסידי הזריזות הוא רוב הפחד וגודל המורא מן הזמן ותולדותיו, כי פעם יירא מהקור או מהחום, ופעם מהפגעים, ופעם מן החלאים, ופעם מן הרוח, וכן כל כיוצא בזה. הוא הענין שאמר שלמה עליו השלום (משלי כו): אמר עצל שחל בדרך ארי בין הרחובות. וכבר גינו חכמים זכרונם לברכה המדה הזאת ויחסוה אל החטאים, ומקרא מסייעם דכתיב (ישעיה לג): פחדו בציון חטאים אחזה רעדה חנפים, עד שאמר אחד מן הגדולים אל תלמידו בראותו אותו מתפחד, חטאה את (ברכות ס).
Another one of the factors that detract from zerizus is excessive anxiety, and great fear of the changing periods of time of what they may bring. For if one does not free themselves from these weaknesses, then sometimes they will be afraid of the cold and heat, sometimes of the threat of accidents, sometimes of possible illnesses, sometimes of the wind and so forth, of every factor like these; and such fears will deter them from moving with alacrity to seize the opportunity to perform a mitzvah. This is the from Shlomo Hamelech, "A lazy person says, "There is a young lion on the path amongst the streets."
שו"ת ציץ אליעזר, יב:יח:ח
(ח) ומדי עסקי בנושא זה של ברכת הגומל ראיתי לרב חשוב אחד מרבני ארץ ישראל שכתב לפסוק בנוגע לחולי נפש שנתרפא בזהו לשונו: "ומסתברא לי שגם מי שחלה בחולי נפש אף שאין המחלה יכולה לגרום לסכנת חיים מ"מ הנרפא חייב לברך, וגם זה בגדר חולה ונתרפא... בדין שהנרפא חייב לברך ברכת הגומל, ברם יתכן לפטור אותו מטעם שאין רפואתו ברורה שעלולה לחזור אליו מחלתו הקודמת ונמצא דעדיין לא נתרפא, אבל כל שברור לנו שהמחלה לא תחזור מן הדין שיברך." עד כאן לשונו.
עברית
Responsa of the Titz Eliezer (R' Eliezer Waldenberg) 12:18:8
And also in dealing with the topic of saying Berkat HaGomel – I saw an important Rabbi from Israel who wrote to pasken in respect to the mentally ill and these are his words:
“It seems to me that also mentally ill, even though it doesn’t [obviously] lead to life-threatening situations they are nonetheless required to bless because it is also in the category of the sick person who is healed... and the law is that anyone who is healed need to bless berkat hagomel, yet perhaps we should exempt them from blessing Gomel because their healing isn’t clear considering that they might have a relapse and it shows they weren't actually healed! But anyone who clearly healed should bless.”
HaRav Asher Weiss, Responsa Minchat Asher 134 (Certain excerpts)
A student who is devout and G-d fearing suffers from Obsessive-Compulsive Disorder (OCD) and for the most part is unable to say a bracha or shema according to halacha, and sometimes spends a lot of time trying to say G-d's name properly to no avail, and experiences a lot of anguish. According to the doctors who are experts in this [condition] the treatment is to never go back in prayer, and if he does not feel he said the prayer properly, he should not make another try [Exposure and Response Prevention Therapy (ExRP), a form of Cognitive Behavioral Therapy (CBT)]. In this way, the doctors hope to save him from his distress.
It is the halacha that the first obligation a person has is to do whatever is required to find healing from this illness and for this it is even permitted for him to bypass and not do mitzvot in the Torah...
And this I learned from the Chatam Sofer who wrote of a child deemed to be insane and answered whether it was permitted to send him to an institution where they will take care of him and there is a chance of healing him and taking him out of the category of "insane" and making him obligated in mitzvot. However, this institution has non-kosher food...
And this is similar to that which Chazal say in BT Yoma 85b, that "one may violate one Shabbat so that he [later] can keep many Shabbatot." So if we do not allow him to skip mitzvot even a little, he will never heal and will continue skipping mitzvot. It is preferable because of his distress that this is the way to go.
HaRav Asher Weiss, Responsa Minchat Asher 128 (Certain excerpts)
And the source for these things we find in the Midrash of Tehillim 45, "My heart whispers good things" is to say that if one cannot confess with one's mouth, one's heart can whisper in teshuva, and G-d will accept their confessions; and David says to Shlomo, my son know G-d your father, and serve God with a full heart and free soul."
In general, one must try with all one's might to be joyful always. For it is human nature to be drawn to bitterness and sadness because of the wounds one has suffered -- and every person is full of troubles. So one must force oneself, with a great effort, to be happy always...Now, it is also true that a broken heart is very good -- but only at certain times. So, it is wise to set an hour each day to break one's heart and talk to God, as we do. But the rest of the day, one must be in joy.
Struggle with your sadness, [Rabbi Nachman] says, struggle with your soul....The point is not to rid oneself of struggle, but to accept it as a condition of being human. We are not meant to prevail. We must make room in the soul for an existential condition of lack.
Rabbi Nachman, The Gate of Tears: Sadness and the Spiritual Path
Shanee Markowitz: We Are All Responsible: Break The Silence On Mental Illness
Therapy therapy therapy therapy therapy.
I am an Orthodox Jew who goes to therapy.
Maybe if I keep repeating the fact that I Go To Therapy over and over again we might all become a little more open to hearing or speaking about mental illness/health.
Break the Silence on Mental Illness
I Go To Therapy,
And no, it is not just because of the tragedy that my family experienced this past summer.
Three years ago, I had testing anxiety that prevented me from achieving my full potential in academics, and I Went To Therapy.
Already then I had to make a decision: to cover up or to unveil. To become known as “She has testing anxiety” or to keep a straight face and a big smile while everything inside was lopsided in school. I went to therapy for months, and then I left therapy because my psychologist and I decided that I no longer needed it at the time. Eventually, I learned how to overcome my testing anxiety. In the meanwhile, I decided to say to anyone who asked that I Go To Therapy, but only my inner circle knew any details.
Practically Speaking
In the middle of eleventh grade, I gave a speech to a few hundred teenagers on an Shabbaton.
This is what the room saw: Teen leader giving a (hopefully interesting!) speech. Teen Leader smiling and using her notes. Teen leader gracefully closing and walking out of the circle with a smile.
This is what my best friend saw: Shanee giving a speech. Shanee’s hands are shaking, and she’s using her papers to hide that. Shanee is saying her last few words, and she is keeping the smile spread all the way until her and I reach the bathroom and then Shanee cries.
Was I happy I gave the speech? Absolutely. But I fought with my demons to get there. I fought them speech after speech for three years- dozens of speeches and post-speech-bathroom-crying. Until the last speeches I gave as a teen leader when I realized that I finally mastered the challenge and learned to channel my anxiety. Therapy gave me the tools I needed to be able to do what I loved.
Now about you.
Statistically, every person reading this is either personally affected by a mental illness or knows someone who is. You are either struggling or are connected to someone who is.
So why are we closing our eyes?
Why didn’t I speak out years ago, long before my mother committed suicide? Why was I embarrassed?
In Leviticus 19:14, we are told ” וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל” ” You shall not place a stumbling block before a blind person”.
Why are we placing stumbling blocks in front of our loved ones? Why are we preventing them from accessing the proper support, the proper help, the proper compassion and understanding?
Instead, we could be educating and empowering. We could be enhancing our quality of life and we could be saving lives.
There are people suffering- and they are not distant.
For me, it was my mother. And since then hundreds of people have come forth to me with their own stories, their own struggles, their own experiences- and I am forever grateful for that.
“So, what can I do?”
As a community and as individuals- we can do more. We can speak out. We can end this stigma. Just as you may have messaged me privately, you can also broadcast your message to the world and you can influence and change and save lives.
There are people I know who are fighting alone- and it is partly my fault if I do not speak out.
And this is why I got involved with Refuat Hanefesh and why you need to as well.
Whether you are a mental health professional or a high school student; Whether you want to share your experience or make your point heard. Choose to publicize yourself or stay anonymous, everything goes- as long as you write.
Write. Do it for the helpless child who goes to bed at night in metaphorical darkness. Do it for the neighbor who fights battles with depression and walks around untreated- just like my mom did- and unable to ask for help from the right sources. Write for your best friend who may not be able to express what goes on inside of them.
Write. We all share this responsibility.
Write, because we need to end this stigma.
It’s time to break the silence.
From ritualwell.org
A Prayer of Healing for Mental Illness
By Rabbi Elliot Kukla
May the One who blessed our ancestors bless all who live with mental illness, our care-givers, families, and friends. May we walk in the footsteps of Jacob, King Saul, Miriam, Hannah, and Naomi who struggled with dark moods, hopelessness, isolation, and terrors, but survived and led our people. Just as our father, Jacob, spent the night wrestling with an angel and prevailed, may all who live with mental illness be granted the endurance to wrestle with pain and prevail night upon night. Grace us with the faith to know that though, like Jacob, we may be wounded, shaped and renamed by this struggle, still we will live on to continue an ever unfolding, unpredictable path toward healing. May we not be alone on this path but accompanied by our families, friends, care-givers, ancestors, and the Divine presence. Surround us with loving-kindness, grace and companionship and spread over us a sukkat shalom, a shelter of peace and wholeness. And let us say: Amen.
A Prayer For Bad Days
Be with me, God. I feel so lost. I can't seem to escape the dark cloud that is hanging over me today. Help me, God. Give me strength to combat despair and fear. Show me how to put my pain into perspective. Teach me to have faith in the new day that is coming.
Thank you, God, for today's blessings, for tomorrows hope, and for Your abiding love. Amen.
A Prayer for Those Days When Life Spins Out of Control
When I panic, God, teach me patience.
When I fear, teach me faith.
When I doubt myself, teach me confidence.
When I despair, teach me hope.
When I lose perspective, show me the way -
back to love, back to life, back to You. Amen.
A Morning Prayer
There are so many things I take for granted.
May I not ignore them today.
Just for today, help me, God, to remember that my life is a gift, that my health is a blessing, that this new day is filled with awesome potential, that I have the capacity to bring something wholly new and unique and good into this world.
Just for today, help me, God, to remember to be kind and patient to the people who love me, and to those who work with me too. Teach me to see all the beauty that I so often ignore, and to listen to the silent longing of my own soul.
Just for today, help me, God, to remember You.
Let this be a good day, God, full of joy and love. Amen.
All taken from 'Talking to God' - Naomi Levy