“Learning about mental health in Community”
By: Aviva Perlo, Creative Coping
Tags: Mental Health, Jewish, Mental Illness, Learning, Medicine

Learning about mental health in Community

What does a classroom full of mental health professionals and clergy have in common?They gathered on the upper west side of Manhattan to study religious passages that reference mental health. According to the National Institute of Mental Health, one in five adults in the U.S. experiences a mental illness and 99% of adults have a love one affected by mental illness.

The classroom is not only clinical or educational in nature. It is unique because it integrates human interests, clinical ideas, and theology. The learning, sponsored by Drisha Institute, took place in a communal setting which is rare since most mental health conversations occur in a therapist’s private office, if at all. Learning about mental health in group settings combined with religious ideals helps to defy stigma. This type of communal conversation affirms that a whole person consists of mind, body, and spirit. We cannot refer to a person only by an illness when people are much more. Even so, the brain controls much of the body and spirit, so why not discuss the mind more openly?

The class consisted of approximately 20 students ages 30-70 gathered around wooden tables, nibbling on fruit and cookies, with lots of handouts in Hebrew Aramaic, and English spread across the table. Topics focused on illness, despair, and disabilities. For six weeks, we considered what the texts meant then and now? The texts were relevant thousands of years ago as well as today.

The main points of the class were: (1) even clergy and civic leaders experience depression. (2) When people visit those who are sick, it can lift one’s spirits. (3) A variety of objects can be used in healing ceremonies such as prayer, candles, and water rituals. Many ancient trends parallel today.

We learned about transforming despair to joy and exercising caution in the process. There was distinction between family dysfunction and mental illness. For example, Joseph’s brothers threw him into a pit and Joseph had to cultivate a new identity. He coped by capitalizing on his dream interpretation skills. Dysfunctional families may carry on for generations where as brain chemistry can be treated and stabilized with medication and therapy. It may take work but it is possible. However when greed and manipulation dominate family relations, havoc breeds unececcary suffering takes place.

A genetic inheritance of mental illness does not mean doom. With proper medication, therapy, compassionate communities and support systems, people with mental illness live regular lives. The Torah or Old Testament outlines +600 guidelines for how to live — from business ethics, to martial relations, to food, and more. Religious guidelines do not save all but they do provide a robust infrastructure for life.

Support systems ideally consist of many factors: family, friends, community, clergy, clinical professionals, prayer, exposure to nature, art, and a higher purpose. Life is not a one size fits all. For example, once there was a joyful wedding and the guests danced with glee. One individual remained outside the dance circle. The question arose: should we pull them in? It seemed like a nice thing to do, to encourage them to be happy. But what if the person is feeling too depressed to join in? We do not know what others are feeling. Life is complex and nuanced so we exercise caution (Lekutei Moharan).

If a life is in danger, we take action to save lives. American trends and Judaism both say, in an emergency, call a hotline, a doctor, 911, inquire about weapons and medication. Call a trained clinician/social worker. Family and police may not be trained as clinicians are to de-escalate, secure shelter, food, avoid toxic substances and assess. Some of these factors may go unnoticed to the untrained eye. Love propels us to keep trying even when the path is full of resistance.

Scripture suggests that everyone has equal access to healing, to clergy, and to receiving uplifting visitors. But disparities abound. Money or community status make it easier to secure quality care.

The texts reveal that each person can be afflicted and a healer. Each person who lies in a “dark room” benefits from a trusted visitor. Help may include visiting the sick at their home, asking about their despair, and listening deeply (Berakhot 5b: 10–16). The human condition is constantly evolving. Healers become ill, and the ill become healers. Human suffering is vast. The best we can do is shape our communities so that the practice of aiding one another in times of darkness is acceptable and common place.

Thank you to Dr. Devora Steinmetz who started this mental health study group in 2013. I am grateful for this class and for the opportunity to teach classes at schools, shuls, women’s gatherings, Chullent gatherings, and more.

Whether you are a hospital chaplain assisting patients, a loved one who is tirelessly helping your family, or a concerned community member; understanding mental health propels us to a richer society.