In “A Chapter of the Psalms,” a translation of one of Peretz’ iconic Yiddish short stories, there is considerable conflict between the forces of rationalism and mysticism, as well as exploration of a theme that Peretz revisits time and again, i.e., that things are simply not what they seem to be on the surface. However, my attention was particularly drawn to a special talent enjoyed by Yochanan the water carrier, a simple man whose major religious activity was reciting Psalms with considerable difficulty. He confides under duress to the Rabbi of the city that as an answer to a prayer that he be able to discern true scholars from mere pretenders, Yochanan became Divinely endowed with a heightened and specific olfactory sensibility:

“There are some scholars from whose study a fresh odor arises, as of newly baked bread: those are simple students, innocent in heart; and there are some of higher degree from whom a perfume comes of new apples; and still others who remind me of the flowers of the field: and the highest are like precious spices.”

On the other hand, someone who was the epitome of hypocrisy and devoid of true belief, smelled to Yochanan like “the burning pitch of hell.”

Although an individual’s degree of spiritual purity seems to be either a sophisticated cognitive or affective dimension of his personality, totally independent of the sensual realm, the literary conceit of assuming that a most simple individual can be enabled to make such determinations based upon something that he “smells” (a play on the word “Ruach”/”Rei’ach”?) appears to be a form of “synesthesia”. This syndrome is defined as:

Synesthesia (also spelled synæsthesia or synaesthesia; from the Ancient Greek σύν syn, “together”, and αἴσθησις aisthēsis, “sensation“) is a neurological phenomenon in which stimulation of one sensory or cognitive pathway leads to automatic, involuntary experiences in a second sensory or cognitive pathway… (https://en.wikipedia.org/wiki/Synesthesia )

Recently, the remarkable account of “mirror-touch synesthesia” experienced by neurologist Dr. Joel Salinas (http://www.psmag.com/health-and-behavior/is-mirror-touch-synesthesia-a-superpower-or-a-curse ), goes far in convincing one that Peretz’ attribution of such powers to Yochanan, is not as impossible as it may at first appear.

Yochanan’s ability to use his sense of smell in order to discern degrees of spiritual devotion and integrity in others, is reminiscent of an idea promulgated by R. Nachman of Breslev. R. Nachman explained that the reason why a particular person or idea is found to be attractive is because of a musical refrain that is given off. He stated that if idolatry proves attractive to so many, then it is because of the enchanting melody that it is perceived by those listening for it; conversely, what draws people to follow a Tzaddik is the “Niggun” that they “hear” emanating from him. (Such a form of synesthesia would seem to be something that the likes of Oliver Sacks, in his book “Musicophilia—Tales of Music and the Brain” should have investigated.)

R. Nachman’s and Peretz’ examples of heightened sensory experience would appear to significantly differ from: 1) the Talmud’s presumption that the fetus is taught the entire Tora in utero (Nidda 20b), with all subsequent Tora learning by the individual becoming an exercise in subconscious recall; 2) LeHavdil, Proust’s evocative Madeleine that triggered memories of the narrator’s childhood; 3) Wordsworth’s “clouds of glory” accompanying a young person into the world, but inevitably receding over time as one ages and distances himself from his origins; or 4) Plato’s explanation for the human sensation of déjà vu as representative of an individual having lived some previous life. In these four instances, a hyper-sensibility serves to recall and allow for re-experiencing something that took place in the past. Yochanan’s “smells” and R. Nachman’s “Niggunim” are functions of the present, marking fresh insight and inspiration, independent of anything that the individual previously felt in any similar context.

Perhaps when an individual can “smell” religious devotion and/or “hear” the draw of an idea or person, this is indicative of a more integrated, “Shalem” personality than what most of us possess, who are relegated to separate, compartmentalized means of evaluation and experience. The question is whether such a sensibility is innate and essentially an accident of birth, or can it be acquired and developed. Perhaps as neurological research progresses, an answer to such a question will be forthcoming.