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By Rabbi Yair Hoffman for the Five Towns Jewish Times
Rabbi Rephoel Szmerla’s new Sefer entitled, “Alternative Medicine in Halacha” [Israel Bookshop 198 pages English 398 pages Hebrew 596 total] is divided into two sections – the main part of the Sefer and the in-depth biurim in Hebrew in the back of the work. In the biurim, it is truly groundbreaking in terms of its exhaustive treatment of the aveiros of the occult: specifically, kishuf, doresh el hameisim, nichush and kosaim. It also deals with following the ways of the gentiles (Darchei Amori) and of the Mitzvah of Tamim Tehiyeh. In discussing these aveiros, the author takes us through every opinion of the rishonim.
CONCLUSION
As stated throughout this review – the halachic views of the Rabbi Szmerla constitute amazing depth and profundity in the Hebrew biurim section. The medical views espoused in the main body of the book are, in this reviewer’s opinion and in the opinion of a number of mathematically trained doctors and scientists, quite dangerous. Traditionally, our abilities in calculating the ibbur and other such areas of Torah thought have been described by the rishonim as “ki hi chachmaschem uvinaschem b’ainai ha’amim.” The rejection of statistics in how medicine is applied is a dangerous trend.
The author can be reached at yairhoffman2@gmail.com
A double-blind, randomized study to assess the validity of applied kinesiology (AK) as a diagnostic tool and as a nonlocal proximity effect.
0.927, P = .629.
CONCLUSION:
The data in this study, particularly when seen in the larger context of a review of the literature from the AK field itself by Klinkoski and Leboeuf (1990), which considered 50 papers published between 1981 and 1987 by the International College of Applied Kinesiology, and the survey by Hall, Lewith, Brien, and Little (2008), using standard evaluation criteria [quality assessment tool for studies of diagnostic accuracy included in systematic reviews (QUADAS), Standards for Reporting of Diagnostic Studies (STARD), JADAD, and Consolidated Standards of Reporting Trials (CONSORT)], for research methodology, as well as six prior non-clinical studies by Radin (1984), Quintanar and Hill (1988), Braud (1989), Arnett et al. (1999), Ludtke (2001), and Kendler and Keating (2003), all together suggest the following: The research published by the Applied Kinesiology field itself is not to be relied upon, and in the experimental studies that do meet accepted standards of science, Applied Kinesiology has not demonstrated that it is a useful or reliable diagnostic tool upon which health decisions can be based.
://www.ncbi.nlm.nih.gov/pubmed/24607076
Dr. Weil notes that physiologically, there’s no reason to believe that an external evaluation of a muscle’s strength can diagnose nutritional problems inside the body, or that consuming a certain nutrient could immediately correct a severely weak muscle. He maintains that AK falls far short on reliability for diagnosis and treatment of any health condition, and advises both skepticism and caution when it comes to this form of care.
How is this book in comparison with RR Belsky same book?? R Belsky also knew the metzius of these things very well
ReplyDeleteSee also this new sefer:
ReplyDeletehttps://www.prog.co.il/threads/%D7%A9%D7%99%D7%AA%D7%95%D7%A3-%D7%9E%D7%98%D7%9C%D7%98%D7%9C-%D7%A9%D7%90%D7%9C%D7%AA-%D7%94%D7%9E%D7%98%D7%95%D7%98%D7%9C%D7%AA.347188/
AK was founded by chiropractor George Goodheart, Jr. whose father George Goodheart was also a chiropractor. Now chiropractic in its early years was idolatry. The original chiropractors believed that the non-adjusted vertebrae prevented their pantheistic god (dubbed the "universal intelligence" & "innate intelligence") from keeping the body healthy.
Goodheart Jr. himself betrayed his own believe in his father's pantheism when he wrote:
"Man possesses a potential for recovery through the innate intelligence..."
"...it allows the force which created the structure to operate unimpeded."
I have a question, if anyone might be able to help: In some circumstances, it is permitted to have a security guard employed on Shabbat. Is it permitted to ask or tell him to carry something for you, even if there is an eruv in place? [ that is not a security related matter, but just enjoying the benefits of having an eved]. Thank you
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