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The Holistic Healer --- and doctors By Chief Rabbi Dr. Warren Goldstein
As the Divine's partners, the need to be of this world in order to survive and master it
JewishWorldReview.com |
There's a well-known joke about a woman who comes into a large Jewish function and starts screaming, "I'm looking for a doctor, I need a doctor immediately!" A few young men come forward and say they are doctors. She says, "Boy have I got a girl for you!"
This joke, as funny as it is, reflects the truth about our obsession with doctors. The medical profession is held in great esteem and rightfully so — doctors do have tremendous expertise. In a certain respect this admiration is justified because it is a profession that is involved with very important mitzvahs of helping people, healing people, and ensuring that people can live full and productive lives.
However, the veneration that society has for doctors also has a downside. The Talmud warns against the arrogance of doctors, that doctors have to be careful and realize that they are merely G-d's instrument. They must also realize their own frailties and vulnerabilities. They should be open to getting a second opinion, and be sensitive to the fact that they are dealing with human life. They must be very careful and respectful towards their patients; there needs to be a relationship of mutual respect.
G-D IS OUR HEALER
The commentators grapple with this verse. What is the promise that is being made here? What does it mean that G-d is the Doctor? Does that mean we don't go to human doctors? After all, if G-d is our doctor and He says He will heal us if we follow His commandments, then why go to a human doctor?
PERMISSION WAS GIVEN TO DOCTORS TO HEAL
Why does the doctor need permission to heal? The reason is because it might appear as though he is overturning G-d's decree. One might say, why should a doctor intervene and try to heal the person? If G-d wants him to be well, he will be well, and if G-d wants him to be sick, he will be sick; so what's the point of a doctor intervening? Nevertheless, it says permission was given to doctors to heal.
There is a repetition in the verse "you shall surely heal," which Tosafos, one of our commentators on the Talmud from the Middle Ages, explains as referring to two kinds of illness: one inflicted by a fellow human being — for example, a wound — which a doctor is given permission to heal because it was damage inflicted by another person, and another type of illness, one that comes from heaven and is not related to human action. In the second case, one may think the doctor is not allowed to intervene. Therefore, a double language is used, "you shall surely heal," to say in all circumstances the doctor was given permission to heal.
This is a very important concept. How do we square that away with the fact that everything is in G-d's Hands, as we say in our portion, "I am the Lord your Doctor"? Either the Divine is the doctor or human beings are the doctors. How do the two concepts work together?
WE MUST NOT RELY ON MIRACLES
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OUR DESTINY IS IN G-D'S HANDS
This applies not only in the area of medicine but in all areas of life. Take, for example, the area of business: everyone has to earn a living, yet it does say that livelihood, how much we are going to earn, is determined every Rosh Hashanah. So a person might say, well, if it has already been set aside at Rosh Hashanah, let me put my feet up and relax because the money is coming anyway. The commentators explain, however, that what this actually means — that a person's livelihood is determined on Rosh Hashanah — is that it depends on the effort. G-d is saying, I decree this for you on Rosh Hashanah if you put in a certain amount of effort, but if you put in less effort, then your allocated amount is less. (Of course, there are certain cases where people work very hard and earn very little and yet other cases where people work very little and earn a lot; these are G-d's decrees, and for whatever reason He is allocating a certain amount to a certain person irrespective of how hard he works and irrespective of his ability. That is G-d's Decree for whatever reason and as we say this, too, is for the good.)
Thus, we have to put in our effort. This is the Talmudic principle of ain somchin al ha'ness, we do not rely on miracles. We cannot expect G-d to overturn the normal laws of nature to help us. He may intervene in certain ways and everything that happens in this world is ultimately a miracle, but we cannot rely on His changing the normal course of events to suit our needs. We have to try and earn a living following the normal order of events. We have to try and heal ourselves using normal means, all the while realizing that it is ultimately in G-d's hands.
G-D RELATES TO US THE WAY WE RELATE TO HIM
Thus, it is very important that we get a proper perspective on G-d's role in our lives because G-d deals with us according to the way we perceive Him. I am the ultimate healer, G-d says. Realize that whatever happens, I am the ultimate doctor. The doctors on this earth are My emissaries to carry out My decrees. But remember, I am the source of all healing.
G-D IS NOT JUST OUR PHYSICAL HEALER, BUT OUR SPIRITUAL HEALER AS WELL
THE PREREQUISITE FOR RECEIVING THE TORAH IS TO KNOW THAT WE DON'T KNOW EVERYTHING AND THAT G-D IS THE ULTIMATE SOURCE OF KNOWLEDGE
There was a very important message in this incident, in preparation for their receiving of the Torah. They could not just arrive at Mount Sinai and receive the Torah; they needed to learn certain lessons and develop a particular perspective, because they had just been redeemed from being a slave nation, from within a completely immoral society. The Kli Yakar explains that what happened at Marah — Moshe sweetening bitter waters by immersing a bitter wood in it — happened in order to teach that sometimes we see G-d's laws which appear to be bitter and restrictive, but if we stick with these laws, they turn sweet. Sometimes the bitterness that we experience by these laws is because we are unwell — spiritually unwell — and therefore we are bothered by these principles and the laws that G-d gives us, because we are not ready for them. But if we stick with these laws, they eventually turn sweet for us.
The Kli Yakar touches on this point very briefly, but we can elaborate on it further. Often we don't know what is good for us. That the water was bitter and the wood was bitter and it turned sweet doesn't seem to make sense. The message is that we don't actually understand how the world functions. Scientists can describe the world — for example, if you ask a scientist what electricity is, he will describe the flow of electrons to you — but that is only a description of what occurs, and only under certain physical circumstances. Do we really understand exactly what it is? Do we really understand how the world works? The laws of nature are not necessarily understood by simple common sense because they are devised by G-d. By showing the people how the bitter wood sweetens the bitter waters, G-d was demonstrating that we don't actually understand how the world functions.
This was a prerequisite to receiving the Torah. G-d was saying, I am going to give you this Torah. You might think, oh, this law doesn't make sense to me, that law I don't agree with, the other I do agree with. G-d says, I know these laws because I created the world. I can take bitter and bitter and make sweet. You think these laws are bitter to you but they will actually make your life sweet. This is the mindset necessary for receiving the Torah.
THE TORAH IS THE MANUFACTURER'S GUIDE TO LIFE
That is just a washing machine; we don't understand how washing machines work, and we certainly don't understand the complexity of the human being, the body, the soul, the emotions, society — and all of their respective dynamics. G-d in His infinite wisdom has given us all of the instructions on how to deal with these complexities and their dynamics, and we bow before His infinite wisdom because he is the ultimate Doctor.
When a doctor gives us medicine we don't necessarily understand how it works. Sometimes the medicine tastes bitter but it makes us better. He says these pills are going to do this or that; we don't understand, but we take them on faith because we trust the doctor. In a sense, the doctor himself doesn't understand how it works. They describe the reality of how the body functions based on experiments that have been done. It's a description of reality, but there is a domain of reality that even they cannot begin to penetrate. Hence doctors will be the first to acknowledge that medicine is an art and not a science, because they are merely describing physical phenomena and are not fully capable of understanding the depth of those phenomena and the many variables within the human body.
This is the prerequisite to going to Mount Sinai: G-d says, I am your Doctor, trust Me. And if there is one doctor in the world that we can trust that is G-d Himself. That is why, according to Talmudic tradition, some laws were actually given to them while at Marah, at the bitter waters. One of these was the commandment to keep the Shabbes, Sabbath.
THE TIMELESSNESS OF SABBATH
Sabbath especially is one of those laws about which people think they know better, that they can find a way out of it. Some question, why do we have to do this? Why can't we drive a car? Why can't we turn on electricity? And all of these types of questions. But Sabbath is actually amazing in that here in the modern world we have the opportunity of having more than 24 hours every single week, in complete peace and tranquillity: no telephones, no television sets, no noise of cars. We walk wherever we go; families sit around a table together, sing together, study together, chat together, go to synagogue together; families bond, communities connect.
Some people think, well, in the modern world, who needs Sabbath? That was for the olden days. Yet G-d says, I am your Doctor. This law was given for all times and you might not realize it but this is your healing for all times. We need Sabbath. Sometimes people say, "but you know Sabbath just isn't for modern times." I always laugh when I hear people say this, because if anything, Sabbath is more relevant now than it has ever been before.
In olden times, people lived much less pressurized lives. If you wanted to write to someone you sent a letter by boat and it arrived three months later. By the time you got a reply, another few months had passed. Nowadays, if an email comes and you haven't replied by mid-morning, your clients think, what sort of an office is this? Why don't they reply to emails? We are living under much more stressful conditions than in previous generations. Says G-d, I am the Lord your Doctor, your Healer; you need Sabbath, it is good for you.
JUDAISM IS HOLISTIC
The trend in medicine today is that doctors should not only focus on healing sickness but on promoting healthy living and fostering health. That is what Judaism is about: not just healing from illness but providing guidelines for healthy living. Healthy living means integrated, wholesome living where every dimension of the human being is functioning well and is given full expression, be it in the social sphere, the family sphere, or the communal sphere, and the intellectual, emotional, and physical realm. Thus we have commandments that relate to marriage, to children, to community, and how to relate to our fellow human beings with kindness, compassion and dignity; commandments that relate to our emotions and characters, such as prayer, not to be arrogant, not to be quick to anger; commandments that relate to the intellectual side, for example, connecting to G-d through Torah study; and commandments that relate to the physical side, namely, commandments we perform by physical actions, such as putting on tefillin or lighting Sabbath candles.
Health is about integrated, well-balanced living. G-d is saying, I have the recipe for good healthy living, I am the Lord your Doctor, your Healer, in every dimension. Thus G-d's laws cover every facet of human existence, with the ultimate goal to be shalem, complete, in every dimension. The commentaries explain that this concept, shalem, being complete relates to the Hebrew word shalom, peace, that magical quality we all seek. This is not referring to peace around the world, but to an inner peace, which comes from being complete. This completeness comes from healthy living, living a balanced, integrated, wholesome life in accordance with the Will of G-d in every aspect of our lives.
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Comment by clicking here. The author is the Chief Rabbi of South Africa and the author of "Defending the Human Spirit: Jewish Law's Vision for a Moral Society," which explores the Torah's legal system compared to Western law. In using real court cases he demonstrate the similarities and differences between Judaism's view of defending the vulnerable and Western legal practice.
© 2012, Rabbi Dr. Warren Goldstein
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