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Shema Yisrael Torah Network

Opinion & Comment
Telolei Oros: Medicine and Halochoh

by Rav Yissochor Dov Rubin

"For I Am Hashem Your Healer"

Telolei Oros presents sources relating to doctors and patients, the permission that is given to the doctor to heal and to the patient to see the doctor, the proper effort we should make in medical matters, the mitzvah of visiting the sick, the prayers of the sick, and more. May it be Hashem's will that the verse be fulfilled in us: "The entire malady that I inflicted upon Egypt I will not inflict upon you, for I am Hashem your Healer" (Shemos 15:26).

Part 2

*

"The Ramban wrote in Parshas Bechukosai (Vayikra 26:11) that the zealous and holy remnant in Hashem's service do not use doctors. However, this is the status of those on an elevated level, such as Rabbi Shimon ben Yochai and his colleagues.

"In Pesochim (6), in the Mishnah, it states that Chizkiyohu Hamelech hid the Sefer Rufuos. Rashi explains that he did so because the people were not humbled when they became ill. Rather, they were cured immediately.

"In Peirush HaMishnayos the Rambam brings an explanation that he heard, that Shlomo Hamelech wrote the Sefer Refuos, and when anyone became sick he just did as was written in that Book and was cured. When Chizkiyohu saw that people were not relying on Hashem, blessed be He, he took it away and hid it.

"The Rambam disagrees with this explanation. It is inconceivable to take away a cure from a person, just as it is inconceivable to take away his sustenance!

"However, despite this difficulty it seems that the explanation the Rambam received is the one that was accepted traditionally.

"As for the Rambam's question: Why is this different than withholding sustenance? This requires reflection. First of all, the Sages said: `Verapo yerapei—from here the doctor is given permission to heal.'

"In Brochos (60a): `Rabbi Elozor said, Because it is not the natural way of people to be healed by doctors. Rather, they accustomed themselves to it.' Rashi explains: `This means to say, they should not have sought healing. Rather, they should have asked for mercy.'

"And Abaye said (Ibid.): `A person should not say this because permission was given to heal.'

"This clearly demonstrates that healing is not like sustenance. No verse is needed to permit one to seek sustenance, for hunger is not a punishment and eating is a form of serving G-d, blessed be He, for the tzaddik's table is like the Mizbeiach (Ovos 3:3).

However, in contradistinction illness is a punishment. A sick person should strengthen himself in teshuvoh and beseech mercy. However, permission is given to seek healing, for the elevated individuals are but few.

"Chizkiyohu's generation was a special generation in its spiritual level, as the Sages said: `They searched from Dan until Beer Sheva and they did not find an am ho'oretz' (Sanhedrin 94b).

"And they said: `"Sheker hachein, false is grace"— this is Moshe's generation. "Vehevel hayofi, vain is beauty" — this is Yehoshua's generation, "ishoh yiras Hashem hi tishalol, a G-d- fearing woman — she should be praised" — this is Chizkiyohu's generation' (Ibid. 20).

"Therefore, because this generation had such a high spiritual level they should have stood as a spiritual fortress in emunoh and bitochon and not have used doctors" (Divrei Torah based on Emunah Ubitochon leChazon Ish).

***

The Rabbis disagreed (Yoma 85b) in a discussion concerning from where we know that saving a life has precedence over Shabbos. It would seem to be problematic. Why did they not simply learn this halochoh from the droshoh: "Vechai bohem, and you shall live through them"—and not that you should die from them [the mitzvos]?

However, the Ramban explained that in truth one should not seek out doctors and healing with medicine. "What is the place for doctors in a home where they do Hashem's will? For Hashem promised: `And He shall bless your bread and your water, and He shall remove sickness from your midst . . . '" Therefore, there is reason to think that the mitzvah of Shabbos requires him to preserve the matter in its basic and true intention, and that the laws of Shabbos should never be overruled under any circumstances.

Therefore the Sages deduced that saving a life has precedence over the laws of Shabbos. This is not just a case of pushing away the prohibitions of Shabbos. Rather, it is actually a mitzvah. (HaRav Yaakov Kamenetsky).

***

The Gra and the Dutch Doctor

Once the Gra visited one of his brothers who was on his sick bed, and two great doctors were there, one from Amsterdam and one from St. Petersburg. The Gra turned to his brother and asked him by way of rebuke: "What are you doing with doctors? Hashem heals the sick!"

The Dutch doctor asked him, "Did HaKodosh Boruch Hu create doctors and medicine for nothing?"

The Gra answered him with a question: "Did HaKodosh Boruch Hu create pigs for nothing? . . . Rather, these were created for the gentiles alone. And medicine and doctors were [also[ created for the nations of the world and not for Yisroel, who need to be healed only from the hands of HaKodosh Boruch Hu. (Kisvei Rebbi Yosef Zundel MiSalant).

***

Not Like Those Fools

HaRav Yeruchom Levovitz of Yeshivas Mir wrote that even after a person goes to the doctor he should not be like those fools who ask numerous questions and cross-examine the doctor, as if one will live or die according to what the doctor says, G- d forbid, or as if the doctor's opinion was like Torah from Sinai.

In his words: "My path, as I received from my rebbeim, is not to speak much with the doctor. In my eyes, this whole situation is similar to a forced situation. I am not able to recognize nor believe in the doctor, and not because of my great emunoh in Hashem, blessed be He . . . Rather, it is simply because we see clearly that they have no ability to help at all. If so, it is more than sufficient just to visit the doctor; it is enough that we imitate the ways of the world.

"But at least when one is with the doctor himself, one need not be very foolish and give the impression that they are the ones who help" (Daas Chochmoh Umussar).

***

Not into the Hands of Flesh and Blood

Why is it that in the rest of the brochos of Shemoneh Esrei the words: "Ki sehilloseinu Ottoh, for You are our praise" do not appear [as they do in the brochoh Refo'einu, since they are apparently relevant in many cases]? The answer is that in healing there is room for the mistaken thought that the doctor of flesh and blood heals the patient from his illness. Therefore, the Sages added: "Ki sehilloseinu Ottoh, for You are our praise," to reinforce the belief that healing is only from Hashem, blessed be He, and the praise is due to Him. The doctor is only an emissary. (HaRav Yechezkel Abramsky).

***

The Alter of Kelm and the Doctor

When HaRav Simcha Zissel of Kelm was sick, he sought assistance from a "chovesh," a paramedic or male nurse, and not a doctor. This was because he felt that to rely on bitochon alone, meaning that Hashem would help him without the means of any doctor's services, was not proper, for perhaps he did not have complete bitochon and Heaven would not send him the healing. On the other hand, he did not want to be assisted by a doctor, lest he put his trust in the doctor and not in HaKodosh Boruch Hu.

Therefore, he found the solution: a paramedic. On one hand, he was doing the hishtadlus, so the healing did not come in a miraculous fashion because even a paramedic could provide the appropriate medical services. On the other hand, people know that one cannot rely on the medical ability of a medic, and they know that one must pray that the medic will be successful in his work and will find the proper remedy. (Lev Eliyahu, Zichron Tzvi).

***

The Doctor's Authority

The Gra was once told about a sick person whom the doctor said would certainly die, because there was no cure or treatment for his illness. The Gra answered sharply: "Who gave permission to the doctor to speak that way? He only has permission to heal, and not to decide there is no cure . . . " (Divrei Eliyahu).

End of Part 2


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