Ramban (Vayikra 26:11) In general then, when Israel is in perfect [accord with G-d], constituting a large number, their affairs are not conducted at all by the natural order of things, neither in connection with themselves, nor with reference to their Land, neither collectively nor individually, for G-d blesses their bread and their water, and removes sickness from their midst, so that they do not need a physician and do not have to observe any of the rules of medicine, just as He said, for I am the Eternal that healeth thee.56Exodus 15:26. And so did the righteous ones act at the time when prophecy [existed], so that even if a mishap of iniquity overtook them, causing them sickness, they did not turn to the physicians, but only to the prophets, as was the case with Hezekiah when he was sick.57See Isaiah Chapter 38. And Scripture states [of Asa, king of Judah, by way of rebuke], Yet in his disease he sought not to the Eternal, but to the physicians.58II Chronicles 16:12. Now had the practice of [consulting] physicians been customary among them, why should the verse mention [as a sinful act Asa’s consulting] the physicians, since his guilt was only because he did not [also] seek G-d? But the verse can be compared to someone saying: “That person did not eat unleavened bread on the Festival of Passover, but instead [ate] leavened bread.”59The intent of this statement is that the transgressor has committed two sins: not only has he failed to fulfill the positive commandment of eating unleavened bread (see “The Commandments,” Vol. I, pp. 168-169), but he has also eaten chametz during Passover, which is forbidden by a negative commandment (ibid., Vol. II, pp. 194-195). In the same way Scripture states that Asa committed two sins: he failed to seek G-d, and he consulted the physicians. This shows that consulting the physicians was not customary. For he who seeks the Eternal through a prophet, will not consult the physicians. And what part do the physicians have in the house of those who do the will of G-d, after He has assured us, and He will bless thy bread, and thy water, and I will take sickness away from the midst of thee,39Exodus 23:25. whereas the physicians are concerned [mostly] with food and drink, warning [the patient] against [eating] certain foods and commanding him [to eat] others.60Rambam writes in a similar vein: “Most maladies that afflict people are the result of bad food, or of overeating even wholesome food” (Mishneh Torah, Hilchoth Dei’oth 4:15). Thus also the Rabbis said:61Horayoth 14 a. To understand the full significance of this Talmudic statement about Rav Yoseph, and especially about Rabbah’s connection with it [“During all the twenty-two years that Rabbah reigned …”] it is necessary to know the background of a certain event that transpired in their lives. When the post of chief of the Academy of Pumbeditha became vacant the Rabbis of Babylon were in doubt as to whom they should appoint — Rabbah or Rav Yoseph. Rabbah’s distinction was that he was the outstanding dialectician of his generation, while that of Rav Yoseph was that he was the greatest erudite scholar. When an inquiry was made of the Rabbis in the Land of Israel the answer came back: “An erudite scholar is preferable.” It was thus Rav Yoseph’s turn to become the head of the Academy. Yet in his humility Rav Yoseph refused to accept the post and insisted that Rabbah should reign. And thus for twenty-two years Rabbah continued to rule over the Academy of Pumbeditha. In recompense for his humility, the Talmudic story continues, Heaven rewarded Rav Yoseph that “During all the twenty-two years that Rabbah reigned Rav Yoseph did not call even a bloodletter to his house,” as was customary in those days, for his health was in such perfect condition. — See in Ein Ya’akov at end of Horayoth, in the commentary Hakotheiv, at end, for source of this beautiful interpretation. It expresses no doubt the intent of Ramban’s words here before us. “During all the twenty-two years that Rabbah reigned [as head of the Academy at Pumbeditha], Rav Yoseph did not call even a blood letter to his house” [as he, being a righteous person, was protected directly by G-d and needed no physicians], and they also say by way of proverb:62Shir Hashirim Rabbah 6:17. “A gate which is not open for the commandments [i.e., a house wherein the commandments are not observed] is open for the physician.” This is also the meaning of their saying:63Berachoth 60 a. “People should not have to take medicaments, but they have become accustomed to do so.” [That is to say]: had they not accustomed themselves to [taking] medicines, people would become sick according to the degree of punishment corresponding to their sin, and would be healed by the will of G-d, but since they accustomed themselves to medicaments, G-d has left them to natural happenings. This is also the intent of the Rabbis’ interpretation:64Baba Kamma 85 a. “And he shall cause him to be thoroughly healed.65Exodus 21:19. From here [you deduce the principle] that permission has been given to the physician to heal.” They did not say that “permission was given to the sick to be healed” [by the physician], but instead they stated [by implication] that since the person who became sick comes [to the physician] to be healed, because he has accustomed himself to seeking medical help and he was not of the congregation of the Eternal whose portion is in this life,66See Numbers 27:3; Psalms 17:14. the physician should not refrain from healing him; whether because of fear that he might die under his hand, since he is qualified in this profession, or because he says that it is G-d alone Who is the Healer of all flesh, since [after all] people have already accustomed themselves [to seeking such help]. Therefore when men contend and one smites the other with a stone or his fist67Exodus 21:18. the one who smote must pay for the healing,65Exodus 21:19. for the Torah does not base its laws upon miracles, just as it said, for the poor shall never cease out of the Land,68Deuteronomy 15:11. knowing [beforehand] that such will be the case. But when a man’s ways please the Eternal,69Proverbs 16:7. he need have no concern with physicians.
Odd, considering that he was a physician
ReplyDeleteThis great gaon, the Ramban is learning Torah directly, lefi pshat.
ReplyDeleteAnd this is what the Torah says, not only about health, but also wealth, war and peace.
I wanted to ask if Sarah imenu's pregnancy for yitzhak was through nature, or miraculous? Were Avraham and Sarah restored physically to young people again? Or was it the kind of above nature thing that might inspire ideas like the immaculate conception?
Nope. He's not saying it applies in the1200s. He lived through a Spanish inquisition. Escaped to Israel, which was under foreign occupation.
ReplyDeleteIt's like saying a rabbi of synagogue can't write about the temple because he doesn't practice in the temple.
Until moshiach comes, we need doctors and shuls.
I know, he's saying that in ideal times with all Jews being ideally observant we won't need doctors. Yet the Torah itself says that although we shouldn't need to ever give charity because we'll all be well to do, a few verses later it says that the destitute shall never disappear.
ReplyDeleteYes it does. Do you have a solution to that?
ReplyDelete