Unlocking Focus: A Hasidic Approach to Treating Attention Difficulties

To answer this question with the clarity of Hasidic teachings, we must first establish the facts as they are presented by experts in the field:

The human brain is divided into two main centers: the frontal center, located at the front of the head, where information is received. It consists of two parts, referred to in the Torah as "Chochmah" (Wisdom) and "Binah" (Understanding), which are linked with the eyes and ears, corresponding to wisdom and understanding, that transfer new information to the brain through sight or hearing. The rear center is at the back of the head, downward, being a third brain that unifies the first two brains, called in Torah "Da'at" (Knowledge).

Here's how the brain operates: When any information from the world reaches the brain, whether someone is listening to a Torah lesson or exposed to spiritual or material information, this information is initially absorbed in the frontal center, and from there it's sent—through conductors made of nerves—to the rear center. Here, the material is processed and analyzed for its necessity, the brain sorts through parts deemed important and essential, retaining them for the future. If at a later time a person needs this information, for instance, when taking an exam on the learned material, the rear center sends the required information—via conductors—to the frontal center, where the person uses the information, periodically reevaluating it based on intellectual advances made since storing the information. (Like "raising cud"... the stored material is reprocessed.)

However, for these conductors to convey information from the brain's frontal section to the Da'at brain, there is a need for a chemical called "dopamine", which the brain secretes into them each time information needs transferring. The secretion rate of this substance varies among individuals. For many people, it's secreted nearly evenly, whether the material interests them less or more, as long as they desire the information.

Conversely, there are individuals who only secrete this substance when the material personally and immediately interests them, seeing the satisfaction and pleasure it provides. If this is not the case, the brain does not secrete enough of this substance, limiting the conductors' ability to transmit information. Constant needs for pleasure and excitement are an integral part of life for those with attention disorders. The principal and enduring solution for them is spiritual thrills and joy to resolve their issues.

This brings us to a parable from the holy Baal Shem Tov: A king's son was uninterested in anything, not wisdom nor education, unwilling to devote time or effort to any spiritual value. His teachers and parents tried teaching him wisdom, but to no avail; the child lacked motivation and patience for anything spiritual. Eventually, his teacher noticed the child was notably drawn to a particular physical pleasure, and when the king heard this, he was pleased rather than saddened. This inclination indicated the child's soul was healthy, just in need of directing toward correct outlets. The king instructed the child's mentor not to deny him this desire but to make him think he was close to achieving his goals, yet not allowing the boy to fulfill the physical need, lest it over-embody him. Instead, they linked it to learning certain wisdoms. Through his desire for his needs, he began studying, and once wise, realized these desires were unbefitting for a king's son and rejected them.

The takeaway is that anyone with any form of excitement can be inspired to study Torah and observe the mitzvot. Even if this initial motivation is based on these excitements, which chemically induce a response in the brain, one can redirect the intellect immediately after. Combining material and spiritual needs acts as a trick of the body over the unaware physical soul that took control of the body. This "deception" is actually restoring what's rightfully the spirit's, as the body's true purpose is to serve the soul. It's akin to tricking a bank robber into going into the vault room but actually leads to his life imprisonment.

The holy Baal Shem Tov said, "I considered my ways and returned my feet to your testimonies," meaning: I tell the evil inclination that my actions serve the body's interests, but in truth, I return myself—my habits—to observing Torah and mitzvot.

The conclusion is that the real solution for those with attention difficulties is to develop their willpower by fostering and encouraging aspirations, even if their ultimate purpose involves enjoyment not necessarily tied to the initial intention in educating the child. If the child's intentions include monetary or emotional gain, such as respect, it must be encouraged early on. It's very likely that once wise, consistently engaging in wisdom will lead to the highest goal—a commitment to Hashem, the one truly genuine and sustainable aim.

To understand how to encourage and develop the soul's will, we need to first understand that all physical things have a spiritual root, as follows:

The kashrut signs for pure animals are known to be two: chewing the cud and a split hoof. These signs hint at the "kashrut signs" for a person's natural soul who uses their wisdom tools appropriately.

The first sign is "chewing the cud," implying that an animal's pleasure continuously renews every time the food enters its mouth or even its intestines. Hence, the external (or internal) digestive power returns and works even if the food entered the body long ago. Similarly, the proper way to utilize any absorbed information in a person's soul and brain is through the Torah-given sign of purity—to always "raise the cud." Do not be content with information stored in the rear brain as initially received in its basic form. Always return and deepen, delve deeper, continuously check every part to ensure its accuracy, and reassess its usefulness based on new understanding.

The preliminary transition between Chochmah, Binah, and Da'at—transferring received primary data to long-term and practical storage—is driven by the common root of all brain parts: the individual's intrinsic will, essentially secreting the "dopamine," energizing and connecting Chochmah, Binah, and Da'at.

How is this done?

In Kabbalah, it's explained that human will consists of two parts: the soul's pleasure aspect and the will aspect. The will's energy draws from the pleasure part since true will derives from the soul's genuine enjoyment. Between them lies a membrane regulating their transition, acting as a screen or partition.

When observing a curtain that separates two house parts, consider: who divides the rooms? The curtain. Who connects them? The same curtain (or wall) since it’s the shared element of both rooms and "sees" both. To track and connect with activities in both rooms, we must embody this connecting curtain.

Therefore, the dopamine production connecting Chochmah to Da'at is directly related to a Jew "splitting the hoof," aligning with the mentioned membrane, linking pleasure and will to produce and renew it appropriately. Because Kabbalah addresses only divine sanctity and not the Gentile soul not structured according to holy teachings, this advice applies exclusively to Jews: a way achieved by engaging with divine will—the partition called "Krum" (numerically "will") connecting soul pleasure and soul will. The method for this connection is a Jew rejoicing in delight and boasting from pleasing Hashem, aligning with divine pleasure and will—the core source of every Jew's divine soul pleasures and desires.

Yet this elevated path fits primarily fully righteous individuals at the pinnacle of serving Hashem. Nevertheless, this fundamental path suits and relates to all Jews since the aforementioned superior attribute—delighting in Hashem's pride in them, as stated "Israel in whom I take pride"—spreads into worldly desires and aspirations, all dressed in forms of the mentioned splendor, down to its lowest grade where one might study for honor.

Despite this, divine wisdom connects even the lowest splendor levels—studying for personal pleasure or respect—to the highest, where one rejoices with Hashem delighting in them. The essence connecting them resides in the Jewish animal soul, unlike a Gentile’s animal soul, merely beast-like with no sacred root. Instead, a Jew's animal soul, sanctified through Torah giving, is intrinsically linked to the divine soul, influencing its virtues and born of its innermost, true self—the divine soul.

The divine soul of a Jew has a regal root as a king's child since the Jewish soul is an integral divine spark—a unified existence with endless divine light. Therefore, when encountering elements of royalty and pride within one's natural bodily soul, understand even when expressing these attributes for dominance and pride, their root is sacred in fulfilling its divine soul's desire to crown its Creator. Thus, even if secretly intending to glorify Hashem, failing to purify entirely from pride's desires, the internal motive of divine splendor purifies the external motive, gradually refining the soul closer to divine intent.

Rabbi Yehuda Wingarten is the chairman of the Foundation of Hasidic Teaching and the "Yessodot Hachinuch" organization. For subscriptions to articles in various fields, email Y3268992@gmail.com