Our Gemara on Amud Aleph continues the discussion regarding nullification of forbidden substances. Another rule emerges: even though an amount sixty times greater can nullify a smaller amount of forbidden substance, if on two different occasions a forbidden substance was poured in—especially if it was prior to the permitted substance—then we look at them as one unit instead of two separate amounts. Therefore, we require sixty times the sum of both of them. This is known as “One kind found the other, and was awakened.” In Gemara terminology: matzah min es mino v’chozer v’neur.

As I have mentioned many times in these essays, there is a consistent correspondence between the physical, emotional, and spiritual worlds. Though in one sense they clearly operate under different natural laws, they nevertheless follow similar principles in uncanny ways.

For example, consider this principle and its application to social situations. One or two individuals on their own generally do not rationalize cruel or crazed behavior. Yet there is the phenomenon of mob psychology, where the momentum of a group amplifies and feeds excessive emotional and dangerous states.

Furthermore, when it comes to trauma, a past trauma that is similar to a current trauma will trigger the old feelings—and more. In fact, research shows that one predictor of how a person will cope or be resilient in the face of trauma, versus developing a long-term reaction, is whether there were prior traumas in their life (Naomi Breslau et al., Previous Exposure to Trauma and PTSD Effects of Subsequent Trauma, American Journal of Psychiatry, Vol. 156, No. 6, June 1999).

Even in everyday life, if you are holding onto a frustration that you are trying to forgive or let go of, and then a loved one hurts you in a similar way, suddenly that person becomes the target of a barrage of resentment and anger disproportionate to the actual offense.

Why does this parallelism matter, psychologically and spiritually? It is important to understand and respect the way that human beings operate in order to function well. We don’t argue why we need sleep, or why we need hugs for that matter—we just live with these realities because that is how humans optimally function. Likewise, it is important to respect this psychological truth. It does not mean we cannot fight against it and try to be rational in the face of these forces. But to work with them, we must respect their power, not pretend they don’t exist. That would be as foolish as trying to stay awake three days straight and act like you don’t need sleep. It simply won’t work. On the other hand, if you respect that you need sleep, you may find ways to temporarily push past it in special circumstances.

Finally, this is theologically significant as well. When all these different patterns align, it indicates the wisdom and consistency of an entity that organized and created it all. Otherwise, there is no rational reason for these disparate forces of nature and emotions to behave in such similar ways.