Iyar: an opportune month to heal your soul

The current month of Iyar, the second month in the Jewish calendar, is commonly referred to as the month of healing. This idea is reflected in its name, whose letters form an acronym for “Ani Hashem Rofecha” — “I am God your Healer” (Exodus 15:26).
The above allusion in the title of this month implies not only that this period is opportune for healing, but that there is a special type of healing flowing directly from God. In other words, even though all blessings share a common source, they go through different channels, sometimes demanding investigation to find cures.
Healing, in general, is a rectification process applicable in many contexts. The common theme is to restore something damaged to its original state of health and functioning. In this sense, people speak metaphorically about repairing a relationship or healing a broken heart. Or when the mind becomes wounded, psychological healing involves changing one’s perceptions, shifting from a destructive outlook to provoke more positive thoughts and happiness. In Jewish literature, prescriptions for healing the soul relate to a deeper process called teshuva. But the health of all these elements — body, emotions, mind and soul — are intensely intertwined.
For this reason, when the Torah states in Deuteronomy chapter 4, “Guard yourself and guard your soul scrupulously,” it is interpreted as referring to the mitzvah of protecting one’s physical health. Likewise, “a small hole in the body causes a large hole in the soul” is a statement emphasizing the necessity of maintaining a strong body, the physical receptacle for the soul’s energy to flow. At the same time, the relationship is bidirectional: Spiritual healing — when the soul is nourished and strong — opens the channel for mental and physical wellbeing.
Types of healing
The Talmud discusses various forms of healing. First, there is a preventive remedy, a healing that comes before any harm can be detected. Then there is healing in the form of recovery, where a remnant of the illness lingers to some degree. The highest form of healing not only removes the illness but brings additional strength to the body.
Stemming from the context of the verse, the unique type of healing in this month, coming directly from God, mainly takes the form of prevention — saving a person from illness in the first place. But in the event that some ailment exists, it brings potential for the highest healing — renewed vigor that retroactively removes all trace of illness. This means that even if a person’s conduct leads to poor health, healing from God comes in a completely novel manner, different than through a doctor — as if nothing had happened.
Healing the soul
Maimonides explains that just as the body has different sicknesses and remedies, so too does the soul. An ailing soul means that someone is “not in a good place.” More specifically, in one’s personal rapport with God, an accumulation of poor decisions can lead to feeling disconnected, or some spiritual insensitivity. The nature of this pain as well as the recovery process shares features of both a scarred relationship which needs mending and rehabbing from a physical injury.
There are two general approaches in healing bodily illness: to heal the particular organ that is sick or weakened, and to strengthen the healthy organs and faculties so that they can overcome and heal the sick one. The parallels in the soul are the two approaches in spiritual service — teshuva and good deeds.
Losing time
Even after someone has repaired mistakes, through feelings of regret and resolve, there is another common quest for healing, one that relates to lost time. As we develop in years and wisdom, the consciousness of life’s fragility becomes greater. In the end, there is often a discrepancy between aspirations and accomplishments. Along with this reflection, comes the pain of slip-ups or wasted opportunities. If only I hadn’t said that to her; if only I hadn’t worked such long hours, had spent more time with the family, etc. The famous gnawing dilemma is: Can we heal the past, make up for wasted time?
The first step in the rectification process, the simple formula for teshuva, is acknowledging what went wrong — healthy regret. The next movement is reshaping sadness over previous shortcomings by using that emotion to harness extra energy for the future — the ability to carry out your new vision with intense vigor and productivity. More specifically, one formula for healing the past is living with a present sense of urgency, the desire to do more mitzvahs, to maximize your remaining time on earth.
This sense of urgency may be confused with carpe diem or making the most of every day. But there is a distinct difference in flavor. In an attempt to soothe their tangled mind and a shaky conscience, a person whose motto is “seize the day” may attempt to remain joyful and energized. They may decide to travel places and take in as many serene sights and colorful experiences as possible. In contrast, someone who lives with a sense of urgency has a specific fire inside. They see a fragmented world in front of them, and rush to play a small role in mending it. Quality of living is tied to purpose and to the ability to give back.
And because this urgency and productivity is born from a bitterness which pushed the person to fight harder, those past mistakes are retroactively redeemed and sweetened.

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