Is the naturalistic method of healing congruent with the Torah
By the Grace of G-d
26th of Tishrei, 5718
Brooklyn, N. Y.
Blessing and Greeting:
I received your letter of the beginning of September. My reply was delayed on account of the intervening Holy Days.
Inasmuch as you do not mention anything about your health, I trust that everything is in order, and I shall always be glad to hear good news from you.
In reference to what you write about the two schools of medical thought namely, one that favors artificial means and external treatment, and the other favoring natural recovery, seeking to bring about an improvement in health through the internal strengthening of the natural powers of the organism itself; and for some reason you think that the Jewish religion prefers the first method ---
In general, you are mistaken in this view, inasmuch as our religion has expressed no specific preference for one or the other. On the other hand, one of the greatest adherents of the naturalistic school was none other than the great Maimonides, who was both the outstanding Talmudist and Codifier, as well as one of the greatest physicians of his age, whose influence in medical science is felt to this day. At the same time, he is also one of the greatest authorities on Jewish law to this day. In his famous Code of Jewish Law, he strongly defends the naturalistic approach (cf. Hilechoth Deoth).
Your defense of the naturalistic school does not entirely hold good, as can also be seen from Maimonides, quoted above. Your arguments that there should be no interference with the course of nature and the Divine order, and to permit the organism itself to recover, without outside interference, etc., would be valid if we were dealing with a perfect organism in its perfect natural state. Unfortunately, such a thing hardly exists, for there is no perfection in this physical world, largely due to the fact that extraneous factors come into play, such as accidents, war, and the like, or an unnatural way of life, such as over-indulgence in food and material pleasures. In a case of an organism thus affected, it cannot be argued that no extraneous methods be used to correct that which has been caused by extraneous forces, and that nature itself will do the job. Moreover, the maladies of present day are often the result of cumulative effect, not only of the individual himself, but of generations that sinned against the Divine order.
Needless to say, it is not my intention to convey the idea that I leave no room at all for the naturalistic method of treatment. My only intention is to exclude the extreme form of application of this method, as the best method is the combination of both, in the proper ratio, which depends in each case on its own merit.
Finally, I would also mention that here too we find an analogy between the physical and spiritual, especially in the life of the Jew. I mean to say that the spiritual health of the Jew is determined by his daily conduct, in accordance with the Torah and Mitzvoth, and, similarly, his physical health is dependent upon his spiritual health, which is the natural way of life for the Jew. Hence, the observant Jew, who has led as nearly perfect a life as possible, requires no special precautions to guard himself against temptation, etc., whereas the one who is not so well equipped, must take precaution upon precaution, and set a fence around a fence to protect himself through doing even a little better than the minimum required by the Torah. It is surely unnecessary to elaborate on this.
With prayerful wishes to hear good news from you, and
With blessing,
By (Secretary)
The enclosed message, which is of timely interest throughout the year will, I trust, be of interest to you, and you will make good use of it.
