By the Grace of G-d
Rosh Chodesh Adar II, 5736
Brooklyn, N.Y.
Dr. Yehudah Landes
Mid-Peninsula Psychiatric Medical Clinic
787 West Fremont Avenue
Sunnyvale, CA 94087
Sholom uBrocho:
I duly received your letter of 23 Adar I, and will remember you in prayer for the fulfilment of your heart’s desires for good.
You invite my comments on the problems you mention in connection with your profession as a clinical psychiatrist in relation to your patients, specifically on moral and religious issues.
There is no need, of course, to point out to you that there can be no hard and fast rule that could be applied to all patients alike, since every individual is a world in itself. However, there are some points that would be valid in all cases.
To begin with, what is reprehensible from the viewpoint of the Torah, called Toras Chayim (because it is the true guide in life), cannot be condoned. This should not be confused with the principle of Pikuach-Nefesh which takes precedence over Shabbos, which is itself a directive of the Torah, requiring that the laws of Shabbos observance be temporarily suspended in such a case; it is not a violation of Shabbos, but a Divine directive like that of Shabbos observance which, in case of Pikuach Nefesh, is subordinated; and it is certainly not something left to human discretion or judgment.
Clearly, the said principle cannot serve as a basis for condoning other violations of Torah laws in order to help a patient get rid of guilt feelings, or make him feel better.
At the same time there is also the instruction לא ןדפקה דמלמ “the irate person is not a good teacher” (Ovos 2:6). This applies, of course, not merely to a teacher who teaches any subject or theory, but also to one who teaches and guides and advises in matters of the daily life and conduct.
A further helpful point to bear in mind is that through increased learning of Torah and stricter adherence to the Mitzvos — though these are a must for their own sake — a Jew widens the channels to receive G-d’s blessings, including deeper insights and understanding to cope with problems and to make the right judgments and decisions.
With prayerful wishes for Hatzlocho in all above, and wishing you and yours a joyous and inspiring Purim,
With blessing,
M. Schneerson
P.S. Needless to say, there is no point at all for you to change to another specialty in medicine that would not disturb your peace of mind, etc. On the contrary, inasmuch as in your present profession you can now be guided also in your therapeutic methods by the Torah, it will be both a greater Zechus for you and of greater benefit to your patients — which makes it even more imperative that you continue specifically in your present field.
One of the ways to lessen and eliminate the personal emotional agitation, etc., is to consider your patients the way the Torah explains their condition, namely, that “a person commits a transgression only because of a Ruach Shtus (an impulse of folly) that beclouds his mind”; in other words, because of mental sickness. And the more serious is his malady when he does not want to recognize and admit that he is sick.
What has been said here is not to imply that it is necessary to tell the patient bluntly that what he has done is prohibited by the Torah and therefore he must not behave that way. The approach should rather be in keeping with the method suggested by the Rambam (Maimonides) when teaching a child. He writes that when teaching a child Torah, the child should be encouraged and induced to learn eagerly by promising and giving him a candy and similar rewards that appeal to his childish mind, until such time as he will understand that the learning itself is the greatest reward.
Similarly in the case of these patients whose knowledge and standards are still on a child’s level, for the essential thing is the actual result.
