Fake it till you make it

According to a recent study published in the journal Experimental Psychology, researchers found that smiling—even a fake smile—can have a positive impact on your mood. Essentially, triggering certain facial muscles by smiling can “trick” your brain into believing you are happy. When your muscles signal happiness, you are more likely to view the world around you in a positive light.

The study revealed that smiling prompts the brain to release molecules that help combat stress. This connection between smiling and happiness can even enhance job performance, fostering creativity and efficiency. 

As the popular saying goes, “Fake it till you make it.”

However, this concept conveys a deeper truth. Long before this expression was coined, the Talmud presented a similar sentiment:

"Rav Yehuda says in the name of Rav: A person should always engage in Torah study and perform mitzvot, even if not for their own sake, because doing so will ultimately lead them to perform these actions for their own sake." – Talmud, Sanhedrin 105b

This teaching implies that one should strive to do the right thing, even if initially motivated by ulterior reasons. Over time, emotions will align with actions, fostering genuine altruism.

Rabbi Schneur Zalman of Liadi expands on this idea, asserting that people are inherently good, with a natural inclination toward moral behavior. Yet, moments arise when animalistic instincts challenge this disposition. Choosing to act with kindness and integrity, even when emotions suggest otherwise, allows individuals to connect with their deeper, Divine selves. Over time, these actions can reshape emotions, fostering authentic benevolence.

In this week’s Torah portion, Vayeira, we learn about Abraham and Sarah's remarkable hospitality. They welcomed all passersby, providing food, drink, lodging, and spiritual guidance, teaching morality and monotheism.

The Talmud elaborates on Abraham’s approach:

"Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouths of all passersby. After the guests ate and drank, they rose to bless him. He said to them, ‘But did you eat what is mine? You ate from the food of the G‑d of the world. Therefore, you should thank and bless the One G‑d.’" – Talmud, Sotah 10a.

The Midrash recounts further that if a guest refused to acknowledge G-d, Abraham would respond: “If you insist that you have eaten my food, then you owe me the full price of the meal”. In that way, even those who initially refused, would reluctantly thank G-d for their meal.

Abraham's demand seems pointless: Of what value is a thanksgiving prayer if it is uttered for the sole purpose of absolving oneself of payment for the food?

Abraham's inn was the first public institution devoted to the dissemination of the belief in monotheism and to the ethical behavior that follows from this belief.

Abraham had a vision of humanity which enabled him to recognize that every positive deed, word or thought does have value, no matter how superficial or hypocritical it might seem to a less discerning eye. When Abraham looked at his guests, he did not see pagans and idolaters; he saw creations of G‑d, men and women who had been created in the Divine image and who possessed a potential, inherent to the very essence of their being, to recognize their Creator and serve His will.

Most often, a kind word and a helping hand will bring to light this inner potential. At times, however, a soul might be so encrusted by negative influences and a corrupted character that a certain degree of pressure must be applied to quell its resistance to a good deed.

Abraham understood that no human acknowledgment of G‑d can ever be hypocritical. On the contrary: a denial of G‑d is the ultimate hypocrisy, for it is at variance with the person's quintessential being.

Abraham's hospitality consisted of not only caring for his guests' physical needs but also providing them with spiritual guidance and meaning by teaching them about the truth of reality and enabling them to connect with their life’s purpose.

The Midrash teaches, "Maaseh Avot Siman L’Banim"—the deeds of the Patriarchs serve as a guide for their descendants. Abraham and Sarah’s example of generosity and care remains a powerful lesson for us all.

There are times when we don’t feel at our best—perhaps struggling in relationships, work, or matters related to our faith. In such moments, we might question the value of putting on a smile or going through the motions of Mitzvot and daily routines.

Abraham’s example reminds us to act first, even if we lack full commitment. Far from being hollow, these actions reflect our core beliefs and can eventually inspire genuine appreciation. As stated in Ethics of the Fathers, “One good deed leads to another.”

Over the course of the past year, the Jewish people have come together, transcending divisions, to support one another both physically and spiritually. This unity was not born from philosophical debate but from shared experiences that have shaken us to our core. At heart, we are one people with one soul.

As we defend ourselves physically, we must also uphold our spiritual identity. Whether on college campuses, in public spaces, or in our workplaces, we have the opportunity to bring more light into the world through Torah study, mitzvot, and acts of kindness.

Reach out to a neighbor or coworker and invite them to a Shabbat dinner. Encourage a family member to affix a mezuzah on their door, give extra tzedakah, or dedicate time to don tefillin and pray for Israel.

Regarding the Messianic era, the prophets foresee: "Days are coming, says the Lord, when people will hunger—not for bread—or thirst—not for water—but to hear the word of G‑d." – Amos 8:11

At our core, every soul is created in the divine image and yearns to express its true identity. As we approach the era of Redemption, each of us can tap into this innermost potential.

Let us pray that this will be the final war the Jewish people endure, that all evil will be eradicated, and that a time of universal peace will prevail. As our Sages prophesize: "They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not take up sword against nation; they shall never again know war." – Isaiah 2:4