For me, the most impressive aspect of this fascinating report is the authors’ attempt to use the unique setting of the clinic for exploring theoretical issues regarding the interface of religion and psychopathology. In the domain of religious ideation, for example, they seek to discern messianic beliefs from psychotic delusions, generalizing from their clinical cases that unlike the former, the latter are secretive, assigning a grandiose personal role to the individual, and are out of step with current religious thinking. Yet they concede that these criteria may become blurred in times of crisis. In the realm of religious rituals, they ask whether the code of Jewish law, with its meticulous emphasis on separation, repetition, and avoidance, is the natural habitat of obsessive-compulsive disorder (OCD) or perfect medicine. Their conclusion, supported by a review of the syndrome in a variety of cultural settings, does not implicate religious background as a causative factor. Rather, religious symptoms of OCD are merely the form OCD typically takes in patients for whom religious beliefs and practices predominate. In the area of religious change, they show that, although mental illness is significantly more common among baalei teshuva (religious penitents or returnees), religious change per se should not be viewed as the cause or precipitating factor underlying mental illness. The fact that the majority of the returnees had a previous history of serious psychiatric disturbances and they came for help an average of 5 years after their religious change indicates that the uplifting transformation and the structured life regimen that followed had an assuaging effect, albeit short-lived, on their problems. Regarding the complex relations of mental illness and mysticism, to which many of the penitents are attracted, the authors again note that mystical pursuits, often motivated by unresolved losses, may reflect a new avenue for a person suffering from a long-standing psychopathological process.