"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
