A Job for a Nice Jewish Boy?
Judaism and healing have always gone hand in hand. The challenge is to extend our physical and spiritual healing powers to places to which few would venture.
Revered or Reviled?
Among the multitude of commandments that are contained in this week’s Parsha of Mishpatim, one finds the law concerning the payments one must make for injuring another.
In addition to the actual damage, pain, anguish and loss of wages that the one guilty of assault must pay; the Torah also obligates him to pay for the doctor bills. In the words of the Torah: “And heal he shall heal.”
From this expression, the Talmud (Bava Kamma) derives that “License has been granted to the physician to heal.” As Rashi explains, had the Torah not granted this license, one could have erroneously thought that it is not proper for humans to meddle in G-d’s affairs. To dispel this erroneous view the Torah clearly permits the use of physicians to heal.
Throughout Jewish history, physicians have occupied a prominent position in the Jewish community. Many of the Talmudic Sages were physicians, as were a multitude of medieval Sages. Most famous of these rabbi/physicians was, of course, Maimonides.
In light of the veneration that Jewish tradition accorded the physician, one is puzzled by the caustic remark found in the Mishnah (end of Kiddushin): “Tov she’be’rofim l’Gehinnom-The best of the doctors are destined for Gehinnom (Hell)!” How do we reconcile this biting criticism of physicians with the historical veneration of this profession by Judaism?
The Pitfalls of a Physician
Rashi anticipating this question limits the reprimand to physicians who are so cocky and arrogant that they forget they are mere agents of G-d. This arrogance can lead them to be negligent in their treatment of patients and cause them to refrain from treating the poor. The sixteenth century commentator, Meharsha, extends this rebuke to physicians who do not deem it necessary to consult with other physicians.
Nachmanides, (13th century) explains that a doctor must take his profession seriously and imagine the Gehinnom is situated underneath him. The slightest mistake—which can clearly cost the patient his life—will cause the physician to descend into the abyss. With this sobering thought, Nachmanides says, a doctor will take the grave responsibility he holds in his hands more seriously.
Etz Yosef (19th century) notes that it does not say that they are wicked but rather that they are destined to Gehinnom. This means that while the doctor has the potential for great degradation, he can turn it around by being mindful of the dangers involved.
Maharal (16th century) explains that physicians who are constantly dealing with life and death can lose sensitivity.
Some say that this expression “The best of the physicians” refers to someone who only recites seventeen of the eighteen benedictions of the Amidah, omitting the blessing for good health. The Hebrew word for “best” is “tov” which has the numerical value of seventeen. The doctor who omits the blessing for good health because he thinks that he can heal without G-d’s assistance belongs in Gehinnom.
Accolade
Perhaps we can view the enigmatic expression, “Tov-the Best of the physicians to Gehinnom” in a totally different and positive light. First, we should note that the word Gehinnom in Hebrew, though it is generally translated as “hell,” literally means the Valley of Hinom,” so known for the depraved behavior of its inhabitants. Thus, Gehinnom symbolizes the lowest possible place, both on a spiritual and— since it was a valley—on a physical level.
When the Talmud tells us that the best of the physicians are destined for Gehinnom, it may not be discussing the doctors own destiny, but rather how far they will go to help another person in need. It is telling us that true doctors, who heal with “tov-goodness,” referring to both kindness and spiritual light, who treat the soul and not only the body, will “go—even—to Gehinnom.” They will involve themselves even with those people who have fallen to the very nadir of depravity and despair and are in desperate need of physical and spiritual healing.
It takes the best, the kindest and most spiritual individuals, to heal even the lowliest.
We are all “Best of the Physicians”
Moshiach, our Sages tell us, can be found among the most ailing and lowliest of people. In another Midrashic source it lists Moshiach among the inhabitants of the lowly and depraved city of Sodom. One meaning of these enigmatic passages is that Moshiach “lowers” himself to heal even those who have degenerated to the very abyss.
While all teachers of Torah, who impart their wisdom to others selflessly, have been compared to physicians, Moshiach is unique in that he can reach those no one else can. Moshiach will therefore be sent to heal our spiritual ailments and takes us out of the lowest levels of exile and brings us up to the greatest of heights. Moshiach is the ultimate “Best of the physicians.”
We all possess a spark of Moshiach. And part of the process in bringing Moshiach is to anticipate and emulate his behavior. Our role now, in the last moments of exile, in the words of the Lubavitcher Rebbe, is “to increase our acts of goodness and kindness.” And this goodness and kindness can not only be extended to those who we think are most deserving, but must also (nay, especially) be given to those who are in Gehinnom.
It is no wonder that the Rebbe encouraged his followers to provide Jewish inmates with their physical and spiritual needs. If there is any situation that exists today in the Jewish community that can be called Gehinnom on earth it is a prison.
By helping those who are in a state of physical incarceration/Gehinnom we create the dynamic to assist Moshiach in getting us out of the exile which has been likened to Gehinnom and prison. By becoming the best of the physicians we will heal the world and liberate it from its lowly and impaired state.
From the book Light from the Future: Parshas Mishpatim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
