Our Gemara at the end of Amud Aleph to the beginning of Amud Beis discusses a situation where a person dedicated an Asham Taluy and then discovered he did not sin and what to be done with that sacrifice. An Asham Taluy is a unique sacrifice brought by a person who is in doubt if he committed a sin that would incur a chattas offering.

According to Rabbi Eliezer’s opinion he can still bring this Asham Taluy, because even though he realized that he did not commit this particular sin, there can always be doubt about having committed another sin. However, Rashi points out that this is only in accordance to the opinion that an Asham Taluy can be brought voluntarily. Others hold that an Asham Taluy can only be brought when there is a concrete doubt, such as he had two pieces in front of him, one forbidden fat (chelev), and the other permitted fat (shuman), and it was not clear which was which, which is the opinion of the majority (see Kerisos 25a).

Rav Hirsch (Vayikra 5:17) points out that the normative halacha rejects the notion of compulsive guilt and does not allow endless sacrifices to make up for unknown sins: Rav Hirsch says, “separating Jewish doctrine from a self-tormenting theology of perpetual sin-consciousness! — Even in the case of an Asham Taluy, there must be a specific preceding event that gives rise to doubt.”

Related to this topic is how does one differentiate between obsessive thinking and pathological scrupulosity versus true, humble fear of God? There is an old Yiddish saying, that in Elul, even di fish tzitteren - even the fish tremble in fear. And we have countless stories of tzaddikim from ancient times to modern who were constantly in dread of having committed sin. On the other hand, we all have experienced individuals whose fear of committing sin feels wrong. It’s too rigid or too excessive even when they give good logical arguments, somehow we know it’s extreme. What is the clinical difference?

According to researchers Abramowitz and Jacoby (Jonathan S. Abramowitz, Ryan J. Jacoby, “Scrupulosity: A cognitive–behavioral analysis and implications for treatment”, Journal of Obsessive-Compulsive and Related Disorders, Volume 3, Issue 2, 2014,) Obsessive Compulsive Religious scrupulosity usually generally manifests as follows:

Obsessions (thoughts that torment and worry the person) include:

• Fear of accidental sin

• Blasphemous thoughts/images

• Doubts about faith or sincerity

• Fear of improper prayer/ritual

• Fear of divine punishment

Compulsions (behaviors that temporarily ease the obsessive thoughts but then shortly return) include:

• Excessive prayer

• Repetition “until perfect”

• Reassurance seeking (clergy, others)

• Excessive confession

• Avoidance of triggers (religious items, places, ideas)

Here are some key distinctions that help differentiate between unhealthy religious obsessions and reasonable God fearing behavior and attitudes:

Obsessive Scrupulosity often includes:

• Rigid, excessive focus on small details

• Interferes with broader religious life

• Driven by fear/anxiety

Healthy religion is:

• Relatively Flexible, balanced

• Associated with positive meaning

• Accepts imperfection

The treatment of choice for OCD is exposure response prevention, which is a behavioral system of helping the person become more tolerant of uncertainty by being exposed to the trigger but not performing the compulsion, and learning to accept the fear. The responses that are not healthy and should be avoided are Reassurance seeking, Repetition of ritual and Mental double checking. Instead, acceptance of the possibility of imperfection must be cultivated.

Since a therapist cannot speak for God, participation and consultation with a Rav who is familiar with OCD is necessary to approve of the parameters. For example, “You are only obligated to check the hechsher one time no matter how many doubts pop into your head.”

OCD is a challenging condition for anyone and if it infects religious practice, it can take the joy and meaning out of what could be beautiful. However, treatment and recovery is possible. One just needs the right help and therapeutic system.

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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com