"

Unconventional Therapies and Judaism

Dr. Fred Rosner

I. Introduction
More and more patients who traditionally sought healing from
conventional physicians are seeking out alternative therapies or
more natural forms of therapy. Such unorthodox therapies may
include naturopathy, acupuncture, homeopathy, chiropractic, herbal
remedies, metabolic therapies, and vitamin and mineral therapies. I
Alternative and unorthodox medicine have a long history,2-J
particularly in relation to cancer prevention and treatment.
Unproven or questionable dietary and nutritional methods in cancer
prevention are those which have not been "responsibly, objectively,
reproducibly, and reliably demonstrated in humans" 10 be
efficacious and safe.'

I. SobkQwski, A. "Altern~tive medicine: Tales of Hoffman:' The New York

Doctor, June 26, 1989, pp. 10_12.
2. Coolel. H. (ed). 511,,/ies ill the History of Alle",,,/ive Medicine, New York, St.
M~lt;n's Press. 1989. XX and 180 pp.
3. Gevi!1.. N. (ed). Other Ne"/ers: U'lOttilOdox Medici"e in A"'e,ic". Baltimole and
london, Johns Hopkins Unlv. Press, 1988. XII and 302 pp.
4. !-lerber!. V. "Unproven (queSlion~ble) dietMy ~nd nutritional methods in cancer
prevention ,Uld treMmenl." C""cer, 1986; 58: 1930-1941.

Director, Dept. of Medicine, Queens Hospital Center,

Affliation of the Long Island Jewish Medical Center; Prof. of
Medicine, Health Science Center, State Univ. of New York at
Stony Brook.
 THE JOURNAL OF HAlACHA

Despite some progress in cancer therapy, unorthodox

treatments continue to hold a fascination for cancer patients. More
than fifty per cent of patients undergoing conventional cancer
therapy simultaneously pursue unorthodox programs, often from
an early stage of their illness. A substantial proportion of such
patients ultimately reject conventional treatments,S Such widespread
use by patients of unorthodox or unproven cancer treatments
represents an important social, economic and clinical problem, The
public spends billions of dollars annually on unproven cancer
cures& labelled as metabolic (e.g., laetrile or hydrazine), dietary (e.g.,
grape diet or macrobiotic diet), immunologic (e,g" fetal vaccines),
megavitamin (e.g., high dose vitamin C), and imagery (e.g.,
Simonton technique).
Contrary to stereotypes, patients who seek unproven methods
tend to be well-educated, upper middle class, and not necessarily
terminal or even beyond hope of cure or remission by conventional
treatments. 7 Many practitioners of unorthodox cancer care are
licensed physicians who specialize in homeopathic or naturopathic
medicine.
Why do people seek out such alternative therapies? People
may be discouraged and despair about the realities of conventional
cancer treatment. Fear, side effects, previous negative experience,
and a desire by the patient for more supportive care are other
reasons. People are unhappy with the "disease-oriented technologic
authoritarian health care system." People may reject conventional
care because they are attracted to the ideology which includes "an
emphasis on self-care, a systemic rather than a localized view of
pathology and of health, and belief in the fundamental importance
of nutrition and whole-body fitness."7

5. Brigden. ML "Unorthodox lher~py ~nd your ,,,n'er p.. tienl."Po~tgraduare

Mediciu." 1987: 81 271_280.
6. Pepper. C. Selecl Committee on Aging, House of Represenl.. liv~. 98lh Congress.
Second Session, May 31 1984. Quackery. A S10-Bil/je1l! Scaudll/, U.s. Govi.
Printing office. Comm. Pub. No. 98·43s VII ~nd 250 pp.
7. C..ssileth, Bit "Unorthodox cancer medicine." Callcer I"uesligarion, 19086;
4:591·598.
QUACKERY

Today's physician is many times more effectual than his

predecessors of previous generations, but his practice has changed
from intensely personal service to an objective and highly
intellectualized approach. "The quack may return in the role of
comforter - the provider of hope at small cost and of death in
natural dignity."8
In addition to operating in areas of legitimate medical practice,
unorthodox therapies involve irregular practitioners and medical
sects and groups all engaged in medical practice. The legal struggles
to establish the legitintacy of these nonorthodox practices form a
fascinating chapter in medical history.9 In 1987, the American
Medical Association, the Amercian College of Radiology, and the
American College of Surgeons were found guilty of anti-trust
violations in a suit brought against them by American
chiropractors. This case, which has been before the courts for
twelve years, is currently under appeal. 1o
How does Judaism view the healing arts, be they "conventional
medical," alternative, or unorthodox therapies? How does Judaism
view the practices of chiropractic, homeopathy, naturopathy and
similar medical sects? Even if these are acceptable as alternative or
additional or supplementary methods of healing, how does Judaism
view health quackery? Are faith healing or spiritual healing
acceptable modes of therapy in Judaism? In Judaic teaching, can
amulets, incantations, and/or prayers be substituted for
conventional therapy?
In order to examine alternative therapies in Judaism, one must
first discuss the physician's obligation to heal and the patient's
obligation to seek healing. Biblical license is given to a human
physician to heal, and biblical mandate is given the patient to seek
healing from a human healer. What does this mandate include?

tl. Du~scdu. jL. "Qu~ck-quack-quack, Donald Duck Dissents." Pe'spectives in

Biolugy IUIlI Medici"", 1987; 30:345-354.
9. King. L ··Qudckery." JOlm,al of the American Medical Anoc:iatiol1, 1989;
201.1979-1980.
10. G.'vit>;. N. "Th" chiropractors dnd thr AMA: Reflections on the history of the
(U"sult.Hi"n .-I,,,,sr." I'ersprc/iu/!s ill Biology a"d Mel!ici"r, 1989; 32:281-299.
 THE JOU({NAL OF HALACHI'

Does this mandate specifically exclude unconventional or

unorthodox therapies? Is a patient allowed to supplement standard
medical treatment with holistic or with spiritual healing? Is
quackery condoned in Judaism?

The Physician's Obligation to Heal

Specific permissibility, sanction, and even mandate for the
physician to practice medicine is given in the Torah, based on the
rabbinic interpretation of the biblical phrase "and heal he shall
heal" (Exodus 21:19). The Sages in the Talmud interpret the
duplicate mention of healing in the phrase "heal he shall heal" to
mean that authorization was granted by G-d to a physician to heal
(Baba Kamma 82a). The biblical view is that there are two
physicians; one is Almighty G-d, the true Healer of the sick, and
the other is the human physician who serves as an instrument of
G-d or an extension of G-d in the ministrations to the sick.
Many biblical commentators echo this Talmudic teaching. By
the insistence or emphasis expressed in the double wording, the
Bible opposes the erroneous idea that having recourse to medicine
shows lack of trust and faith in divine assistance. The Bible takes it
for granted that medical therapy is used and actually requires it.
Moses Maimonides and others derive the biblical sanction for a
physician to heal from the scriptural commandment "and thou shalt
restore it to him" (Deuteronomy 22:2) which refers to the
restoration of lost property. In his Mishnah commentary,
Maimonides asserts:
It is obligatory from the Torah for the physician to
heal the sick and this is included in the explanation of
the scriptural phrase "and thou shalt restore it to
him," meaning to heal his body.""
Thus, Maimonides states that the law of the restoration of a lost
object also includes the restoration of the health of one's fellow
man. If a person has "lost his health" and the physician is able to

11 Maimonit!es M. Misl"'ah Cotlltllotlary on Ned<lrim 4:4,

QUACKERY

restore it, he is obligated to do so. Maimonides' reasoning is

probably based upon a key passage in the Talmud which states:
"Whence do we know that one must save his neighbor from the
loss of himself? From the verse" and thou shalt restore it to him."
Thus, even if someone is attempting suicide or refuses treatment for
illness, one is obligated to intervene to save the person's life and
health.
The second scriptural mandate for a physician to heal is based
on the phrase "Do not stand idly by the blood of your neighbor"
(Leviticus 19:16). This passage refers to the duties of human beings
to one another. One example cited in the Talmud is following:
Whence do we know that if a man sees his neighbor
drowning or mauled by beasts or attacked by robbers,
he is bound to save him? From the verse "Do not
stand idly by the blood of your neighbor" (Sanhedri'l
73a).
Maimonides codifies this Talmwdic passage in his famous Mishneh
Torah as follows:
Whoever is able to save another and does not save
him transgresses the commandment "Do not stand
idly by the blood of your neighbor." Similarly, if one
sees another drowning in the sea, or being attacked by
bandits, or being attacked by a wild animal and is able
to rescue him... and does not rescue him... he
transgresses the injunction "Do not stand idly by the
blood of your neighbor. "11
Such a case of drowning is considered as loss of one's entire body
and one is obligated to save it. Certainly one must cure disease
which often afflicts only part of the body.
In summary: It is evident in Jewish tradition that divine license
is given to a physicican to heal, based on the interpretation of the
biblical phrase "heal he shall heal." Many Jewish scholars such as
Maimonides claim that healing the sick is not only allowed but is

ll. Mdimonides M. Mislmel! Torah, ROlu'ach 1:14.

86 THE JOURNAL OF HALACHI

obligatory. R. Joseph Karo's Shulchall Aruch seems to combine

both thoughts:
The Torah gave permission to the physician to heal;
moreover, it is a religious precept and is included in
the category of saving life; and if he withholds his
services, it is considered as shedding blood. 1J

The Patient's Obligation to Seek Healing

It is thus clear that a physician is divinely licensed and biblical-
ly obligated to heal the sick because of the Jewish concept of the
supreme value of human life. Is a patient, however, authorized or
perhaps mandated to seek healing from a physician? Is a patient
allowed to rely solely on faith healing? Is a patient who asks a
physician to heal him denying Divine Providence? Is a person's
illness an affliction by G-d that serves as punishment for
wrongdoing? Does one forego atonement for one's sin by not
accepting the suffering imposed by Divine Judgment and seeking
medical care from a physician? Are alternatives to medical treatment
allowed in Judaism?
The strongest evidence in Jewish sou res that allows and even
mandates a patient to seek healing from a physician is found in
Maimonides's Mishneh Torah, as follows:
A person should set his heart that his body be healthy
and strong in order that his soul be upright to know
the Lord. For It is impossible for man to understand
and comprehend the wisdoms [of the world] if he is
hungry and ailing or if one if his limbs is aching. a
He also recommends,l~ as does the Talmud (Sanhedrin 17b),
that no wise person should reside in a city that does not have a
physician. Maimonides' position is further expanded and codified
as follows:

13. 5lwlcha., Awe-h, Yo,eh Deah 336.

14. Mislilleh Tora". DeOI 3:3.
15. Ibid 4:2.3.
QUACKERY
"
Since when the body is healthy and sound [one
treads] in the ways of the Lord, it being impossible to
understand or know anything of the knowledge of the
Creator when one is sick, it is obligatory upon man to
avoid things which are detrimental to the body and to
acclimate himself to things which heal and fortify it.l 6
There are numerous Talmudic citations which indicate that
patients when sick are allowed and even required to seek medical
attention. One who is in pain should go to a physician (Baba
Karnrna 46b). If one is bitten by a snake, a physician is called even
on the Sabbath because all restrictions are set aside for possible
danger to human life (Yoma 83b). If one's eye is afflicted, one may
prepare and apply medication even on the Sabbath (Avoda Zara
28b). Rabbi Judah the Prince, compiler of the Mishnah, suffered
from an eye ailment and consulted his physician, Mar Samuel, who
cured the ailment by placing a vial of chemicals under the rabbi's
pillow so that the powerful vapors would penetrate the eye (Baba
Metzja 8Sb).
From these and other Talmudic passages, it is evident that an
individual is not only allowed, but probably required to seek
medical attention when he is ill. In Jewish tradition, the patient is
obligated to care for his health and life. He is charged with
preserving his health. He must eat and drink and sustain himself
and must seek healing when he is ill in order to be able to serve the
Lord in a state of good health.
A rather negative attitude to the question of the patient's
obtaining medical assistance is taken by Moses Nachmanides,
known as Ramban, who, in his commentary on the scriptural
phrase "My soul shall not abhor you" (Lev. 26.11) states that G-d
will remove sickness from among the Israelites as He promised, "for
I am the Lord that healeth thee." During the epochs of prophecy,
continues Ramban, the righteous, even if they sinned and became
ill. did not seek out physicians, only prophets. Only people who do
not believe in the healing powers of C-d turn to physicians for their

10. Ibid 4:1.

 THE JOURNAL OF HALACHI
"
CUTe, and for such individuals the Torah sanctions the physician to
heal. The latter should not withhold his healing skills lest the
patient die under his care, nor should he say that G-d alone heals.
Ramban seems 10 stand alone in his apparent discouragement
for some patients to seek medical aid. It is certain that he refers
only to the wholly righteous, who are free of illness because of their
piety, and who do not require human healing. Alas, the general
populace, even devout believers in G-d, are not on a level to be
saved by prayer alone, and thus are allowed to seek human heating.
Such an interpretation of Ramban's discussion is found in the
commentary of Rabbi David ben Shmuel Halevi (popularly known
as Tax. or Turd Zahav) on the Shulchan Aruch. 17 It may also be
that Nachmanides refers only to heavenly illnesses, but for man-
induced wounds and sickness, healing may be sought.

Prayer and Faith Healing

The tradition of healing which combines elements of religion
or spiritual healing with classical scientific medicine has probably
always existed. In some parts of the world, such techniques range
from religious faith healing to nutritional faddism, witchcraft, and
ceremonies of the occult. All these treatment forms rely to a
considerable extent on faith and belief of the patient in the
practitioner. Faith healing includes those healing efforts for which
there is no scientific evidence to support purported "cures." The
scientific community, including the medical profession, tends to
dismiss such healing as quackery. To true believers in faith healing,
the explanation is simple - it is a miracle.
Recourse to prayer in Judaism during pain or illness is not
necessarily an indication of despair in the efficacy of traditional
medicine. In fact, the majority of mankind prays for the sick at one
time or another. The prayers may differ in content, in the manner
in which they are offered, or in the person or deity to whom they
are addressed, but both religious and non-religious people offer

17. 511/,1.'/,,"1 At"ch, Yotel, DetJh ))6.

QUACKERY
"
prayers for recovery when they are sick.
The Patriarch Abraham prayed for the recovery of Abimelech
(Genesis 20:17), and G-d healed him. David prayed for the recovery
of his son (II Samuel 12:16), but his son died. Elisha prayed for the
recovery of the Shunamite woman's son (II Kings 32 :34), and the
boy recovered. King Hezekiah prayed for his own recovery (II
Chronicles 32:24), and G-d added 15 years to his life. Moses prayed
for the recovery of his sister Miriam, who was afflicted with
tzara'at. Said Moses: Ef tla reta t1a la (0 G-d, heal her, I beseech
thee), and she recovered. (Numbers 12:13)
Regarding the specific question of the efficacy of prayer in the
Talmud, one may cite the following (Berachot 32b):

Rabbi Eleazer said: Prayer is more efficacious even

than good deeds, for there was no one greater in good
deeds than Moses our teacher, and yet he was
answered only after prayer... Rabbi Eleazar also said:
Prayer is more efficacious than offerings....

Another circumstance in which prayers are said to be efficacious is

the need of the community for the sick person. Thus the Talmud
states (Eruvitl 29b):

It once happened that Rabbi Hanina ate half an onion

and half of its poisonous fluid and became so ill that
he was on the point of dying. His colleagues,
however, begged for heavenly mercy, and he
recovered because his contemporaries needed him.

One should never be discouraged from praying even under the

most difficult and troublesome conditions. The Talmud says that
"even if a sharp sword rests upon a man's neck, he should not
desist from prayer" (Berachot lOa). On the other hand a person
should never stand in a place of danger and say that a miracle will
be wrought for him (Shabbat 32a). One should not count on being
cured by direct intervention by G-d without the patient's seeking
healing from traditional human medical practitioners.
The relevant references to prayer in the Codes of Jewish law
90 THE JOURNAL OF HALACH,

are cited by Rabbi Jacobovits,u who concludes:

These laws indicate unmistakably that while every
encouragement was given for the sick to exploit their
adversity for moral and religious ends and to
strengthen their faith in recovery by prayer,
confidence in the healing powers of G-d was never
allowed to usurp the essential functions of the
physician and of medical science.

Amulets
From the earliest times people have allempted to ward off
misfortune, sickness, or "evil spirits" by wearing on their person
pieces of paper, parchment, or metal discs inscribed with various
formulae which would protect or heal the bearers. Such artifacts,
known as amulets or talismans are frequently mentioned in
Talmudic literature. To the Jews, the amulet is called kemiya and
consists either of a written parchment or of roots (Tosefta Shabbat
4:9) or herbs (Yerushalmi Shabbat 8b), It is worn on a small chain,
or in a signet ring or in a tube. A kemiya is considered to be of
proven efficacy if it cures a sick person on three different occasions
or if it cures three different patients (Shabbat 60a). An assurance by
a physician who prescribed or wrote such an amulet was considered
part of the legitimate therapeutic armamentarium of the physician,a
There is no objection in Jewish religious law against the use of
amulets for healing purposes. Amulets are apparently deeply rooted
in our tradition. Although a long list of acts falling in the category
of idolatrous customs is found in the Talmud (Tosefta Shabbat,
Chapters 7 and 8). anything done for the sake of healing is
specifically excluded. Hence, it is permitted even on the Sabbath "to
carry as amulets the egg of a certain species of locust [against ear-
ache], the tooth of a fox [against insomnia or drowsiness). or the

18. JdkobovilS. I. lewisiI Medical E,hics. New York. Block rub!. Col.. 1975, pp. 15-
2J
19. ['reuss J. (F. Rosner ITdnsl). Biblical a"d Tilimudic Medicine, New York, Hebrew
['ubI. Co.. 1978. pp. 146-149.
QUACKERY
"
nail from the gallows [against swelling]."lo
The rabbinic responsa literature of the past several hundred
years is replete with references to amulets as preventives to ward
off the "evil eye," to avert demons, to prevent abortion as well as to
cure a variety of diseases such as epilepsy, lunacy, fever, poisoning,
hysteria, jaundice, and colie ll A distinction is made in Jewish law
between the prophylactic and therapeutic use of amulets as follows:

It is permitted to heal with amulets, even if they

contain [divine) names; similarly it is allowed to wear
amulets containing scriptural verses, but only if they
serve to protect the wearer from becoming ill, but not
to heal him if he is afflicted with a wound or a
disease. But it is forbidden to write scriptural verses in
amulets. Z2

Amulets were usually pendants worn by the user at all times to

prevent or to cure certain ailments. Talismans did not have to be
carried or worn at all times. Other objects are also cited in Jewish
sources as efficacious against specific complaints. A coin tied to the
sole of the foot was worn to prevent or heal bruises.» A preserving
stone is mentioned in the Talmud (Shabbat 66b) which was widely
believed in ancient times to protect the wearer against a miscarriage.
In his Mishneh Torah, Maimonides dicusses the subject of amulets
and preserving stones which were thought to be efficacious.
One may also go out with a garlic skin, an onion skin,
or a bandage over a wound - it is also permissible to
tie or untie the bandage on the Sabbath - with a
plaster, a poultice, or a compress over a wound, or
with a coin or a callus, or wearing a locust's egg, a

zo. Jdkobovits. pp. 24-44.

Z!. Zimmels. HJ. Magicia"s, Theologians 'md Doclors: Shjdies in Folk Mtdicint
a"d Folklort as Rtfll'cltd ill tire Rallbi"ical Rtsponsa (1Z-191h ctnlurits).
london. E. Goldston and Sons, 19S2. pp. 135-137.
22. Sllukhan Awch, Yorelr Deal! 179:12.
23. Ibid. Drach CllQyim 301:28. based on Silabbal 65a.
92 THE JOURNAL OF HALACHA

fox's tooth, a nail from the gallows of an impaled

convict, or any other article suspended on the body
For medical reasons, provided that physicians say that
it is medically effective (Shabbat 19:13).
A woman may go out wearing a preserving stone
- or its counterweight which has been weighed
accurately for medical use. Not only a woman already
pregnant may wear such a stone, but any other
woman also may do so as a preventive of miscarriage
in the event of pregnancy.
One may also wear a tested amulet - that is an
amulet which has already cured three patients, or was
made by someone who had previously cured three
patients with other amulets. If one goes out into a
public domain wearing an untested amulet, he is
exempt, because he is deemed to have worn it as
apparel when transferring it from one domain to the
other (Ibid. 19:14).
We are at a 1055 to explain the efficacy of amulets, although
perhaps amulets and the like were efficacious because of their
placebo effect. Patient attitude toward the physician and patient
confidence in the treatment being used certainly playa role in the
psychological if not physiological well-being of the patient.

Astrology
The work of astrologers was not confined to predicting the
future from the stars. They claimed to be able to influence the
future by changing misfortune into good fortune. They applied
occult virtues of heavenly bodies to earthly objects. Their medicine
was an image made by human art with due reference to the
constellation. On this principle is based the method of curing
diseases with figures especially made for this purpose. For example,
Rabbi Solomon ben Abraham Adret, known as Rashba, writes that
to cure pains in the loins or in the kidneys, people used to engrave
the image of a tongueless lion on a plate of silver or gold. I t
QUACKERY 9J

The generally.prevalent belief in astrology during the Middle

Ages was fully shared by the Jews, many of whom were convinced
of the fundamental truth of the power of celestial bodies to
influence human destiny. Moses Maimonides was one of the few
who not only dared raise his voice against this almost universally·
held belief, but even branded it as a superstition akin to idolatry.
He unequivocally prohibited anyone to influence his actions by
astrology, as an offense punishable by disciplinary flogging. In his
treatise on idolatry and heathen ordinances, he categorically rejects
astrology and other superstitious practices and beliefs. 15
In his famous Lefter to Yemen, Maimonides denounces
astrology as a fallacy and delusion. 26 In his psychological and
ethical treatise entitled The Eight Chapters (Shemonah Perakim),
Maimonides again sharply inveighs against astrology, denouncing it
as a deception that is subversive to the faith and teachings of
Judaism: "I have entered into this subject so thou mayest not
believe the absurd ideas of astrologers, who falsely assert that the
constellation at the time of one's birth determines whether one is to
be virtuous or vicious."21
In his Letter on Astrology, in answer to an inquiry from Jewish
scholars of southern France, Maimonides exposes the foibles and
fallacies of astrology.U. Noteworthy in this letter is the oft·quoted
comment that the Second Temple was destroyed and national
independence forfeited because the Jews were occupied with
astrology. Maimonides told his correspondents that he did not take
the matter lightly, but had studied it thoroughly and came to the
conclusion that astrology was an irrational illusion of fools who

25. Mislmrh To.ah, Avodat Kochavim 11 :16.

26. HaJkin AS. Mosrs Maimonides Epistle to Yeff'en, New York. American
Academy for Jewish Research, 1952, XX and III pp.
27. Garfinkle jL. Ti,e Eisl,~ C/ropters of Mo;monides au Ethics, New York. AMS
rr~.,;s. [966. XU and 104 pp. (English): 55 pp. Hebrew.
28. Mar" A. "The correspondence belw«n [he R"bhis of Southern France and
Maimonides about Astrology." Hebrew Urrio'l College AunuQI1926: 3:311-538
and 1927; 4:493_494.
 THE JOURNAL OF HAlACHI

mistake vanity for wisdom and superstition for knowledge."

Medical Charms and Incantations

The medical effectiveness of incantations was never in doubt
in classic Jewish sources. Incantations to heal a scorpion's bite are
permitted even on the Sabbath, as are snake or scorpion charming
to prevent injury or harm by them. l9 Maimonides points out that
such incantations are absolutely useless but are permitted because
of the patient's dangerous condition, so that he should not become
distraughPo The Shulchan Aruch is of the same opinion.)1
However, in earlier sources we find evidence of belief in the
effectiveness of these techniques. One whispered a spell to heal eye
illnesses (Tosefta Shabbat 7:32). Rabbi Chanina healed Rabbi
Yochanan by uttering an incantation (Song of Songs Rabbah 2:16).
A bone stuck in the throat can be dislodged by an incantation
(Shabbat 67a).
The main question concerning the permissibility of
incantations in Judaism is whether or not they represent a form of
forbidden heathen practice in that Jews are commanded not "to go
in the ways of the Amorites" (Leviticus 18:3). Some Talmudic sages
declare that if one whispers a spell over a bodily illness, one is
deprived of everlasting bliss, i.e., the world to come. (However, we
have noted that other rabbis certainly employed incantations).
These sages further prohibit a person from calling another to recite
a biblical verse to calm a frightened child (Yerushalmi Shabbat
6,"bl .

.. Editors Note: However, in contrast to the Rambam, the

Ramban does not dismiss the efficacy of astrological forecasts,
although he does not advocate seeking out astrological advice. This
somewhat more benign attitude is reflected also in the normative
halacha as encoded in the Shulchan Aruch. This is discussed more
fully in Vol. XVI of this Journal, Fall 1988, pp.20-2J

29. 51wlclrall Amcll, YO,ell Deah 179:6·7.

30, Maimonides M. Mishlleh Torah. Avodat Kochavim 11:11.
31 51wkllflll Articll, Ibid.
QUACKERY

On the other hand, the Talmud clearly states that whatever is

used for healing purposes is not forbidden on account of " the
ways of the Amorites" (Shabbat 67a). This rule is codified by R.
Asher ben YechieL known as Rosh, who states that charms used for
the promotion of health are covered by the exemption of "anything
done for the sake of healing."32 Rashba states that the prohibition
on account of the "ways of the Amorites" is limited to those
practices specifically enumerated in the Talmud (Tosefta Shabbat,
Chapters 7 and 8).
Zimmels lists a variety of diseases cured by charms as found in
the Respousa literature, including certain eye diseases. headache,
infertility, and epilepsy.33 He also describes the custom of
transference, whereby an illness can be transferred to an animal or a
plant by a certain procedure with or without the recitation of an
incantation. 34 For example, patients with jaundice were told to put
live fish under their soles to transfer the jaundice to the fish. In
more recent times. pigeons were placed on the abdomen of the
jaundiced patient to transfer the illness to the pigeons.

Sorcery and Witchcraft

Judaism categorically prohibits sorcery as the first and
foremost abhorrent practice of the nations. These practices include
those who augur, soothsay, divine, practice sorcery. cast spells,
consult ghosts or familiar spirits, or inquire of the dead. "Anyone
who does such things is abhorrent to the Lord" (Deut'?ronomy
18:9-14). Witchcraft in general is also outlawed: "Thou shalt not
suffer a witch to liv'?" (Exodus 22:17). Crimes of sorcery are
considered tantamount to idolatrous crimes of human sacrifices
(Deuteronomy 18:10). The. various forms of sorcery are defined in
detail in the Talmud (Sal1hedrin 65a).
Whether the use of sorcery for medical or healing purposes
was exempted from the prohibition was a much-debated question in

32. COmmenlary of Rosh On Sllabbat 6:19.

33. Zimmels. op. cit. pp. 140·141.
34. Ibid. pp. 141_142.
96 THE JOURNAL OF HALACHJ

the writings of medieval Jewish authorities. 3J One view is that the

types of practices used in the Middle Ages were not of the
idolatrous type prohibited in the Bible as sorcery.'. Another view is
that the prohibition of sorcery can be waived in cases of grave
danger at life,J1 Yet another view is that sorcery or witchcraft may
be resorted to but only for conditions thought to have been caused
or induced by sorcery or witchcrafl. 3 &
The related topics of exorcism of demons, the "evil spirit" and
the "evil eye," the "dreck-apotheke," and other superstitious,
occult and scatological cures are discussed by Jakobovits l9 and
Zimmels.'o

Quacks and Quackery

Judaism has always held the physician in high esteem. Ancient
and medieval Jewish writings are replete with expressions of
admiration and praise for the "faithful physician." Therefore, it is
not surprising that the derogatory Talmudic statement "the best of
physicians is destined for Gehenna" (Kiddushin 4:14) generated.
extensive discussion and commentary throughout the centuries. U
The Hebrew epigram "tau sheberofim legehin"om," is
variously translated as "the best among physicians is destined to
Gehinnom,"u "the best of physicians is fit for Gehenna,"u "the
best of doctors are destined. for Gehenna:'·· "to hell with the best

35. Z'Illlllds. p, 221. note 90.

36. HabiT,S. RespomsQ Nllc!la!al Slril.>ll 1/76.
37. Euling"l J. Res/JQItSll BillYllII ZiQIt 1/67.
38. Luria S. RespoIIStl Malta'S/lal 113,
39. )akol>ovits. PI" 135-149.
40. Zillllllds. PI'. 135-149.
41. Rosner F. "The htsl of physicians is destined for Gehena," New York State
Journal of Medicine, 1983; 83;970-972.
42. Zimmels. p. 170.
43. Fdl.'(lenwatd H. The Jews and Medicine. Baltimore, Johns Hopkins Press, 1944,
2 vols, PI'. II-D.
u. Epstein 1 (ed). The Babylonian Talmud. Seder Nashim, Tractate Kidd"shin.
Feldm,.n H, (trans). london, Soncino Press, vol. 4, p. 423.
QUACKERY
"
of the physicians,"·s and "the best physician is destined to go to
hell. "46
According to Kalonymus ben Kalonymus, a Provencal writer
and philosopher, in his ethical treatise Eve" Bocha'J (The
Touchstone), the epigram "physicians are fit only for Gehenna"
refers not to genuine physicians but to quacks because "their art is
lying and deception; all their boasting is empty falsehood; their
hearts are turned away from G-d and their hands are covered with
blood."u
Based on many interpretations, JakobovilS concludes that "to
hell with the best of the physicians" was never understood as a
denunciation of the conscientious practitioner. Physicians are
among a group of communal servants who have heavy public
responsiblities and are warned against the danger of negligence or
error. The Talmudic epigram with its curse is thus limited to
physicians who are overly confident in their craft, or are guilty of
commercializing their profession, or lie and deceive as do quacks, or
who fail to acknowledge G·d as the true healer of the sick, or who
fail to consult with colleagues or medical texts when appropriate, or
who perform surgery without heeding proper advice from
diagnosticians, or who fail to heal the poor and thus indirectly
cause their death, or who fail to try hard enough to heal their
patients, or who consider themselves to be the best in their field, or
who otherwise fail to conduct themselves in an ethical and
professional manner.
Jewish law requires a physician to be skilled and well-educated.
If he heals without being properly licensed, he is liable for any bad
outcome. If he is an expert physician and fully licensed but errs and
thereby harms the patient, he is exempt from payment of damages
"because of the public good" (Tosefta Gittin 4:6). The divine
arrangement of the world requires and pre-supposes the existence
of physicians. If one were to hold the physician liable for every

4;' J"I.."""vih l. PI'. 202-203.

40 r',~u~,_ l' 26
47 ~riNI,'"w,dd H. p. 74.
 TilE JOURNAL OF HALACHA
"
error, very few people would practice medicine. The physician,
however, is still liable in the eyes of Heavan. n
If a physician caused an injury deliberately or acted without a
proper license, he can be sued for damages no matter how
competent he is (Tosetta Gitlin 3:13). A physician who kills a
patient and realizes that he was in error, is exiled to the cities of
refuge just like anyone else who kills another person through error
(Numbers 5:11 and Deuteronomy 19:3).
Blamelessness in case of error only applies 10 a raphe umman,
an expert or well-trained healer, who heals "at the request of the
authorities," that is to say, a licensed physician. A non.licensed
physician is subject to the general law and can be sued and must
pay for damages he inflicts. Error and ignorance are used as excuses
by quacks whom Judaism looks upon with disdain.

Summary and Conclusion

Judaism considers a human life to have infinite value.
Therefore, physicians and other health·care givers are obligated to
heal the sick and prolong life. Physicians are not only given divine
license to practice medicine, but are also mandated to use their skills
to heal the sick. Failure or refusal to do so with resultant negative
impact on the patient constitutes a transgression on the part of the
physician. Physicians must be well-trained in traditional medicine
and licensed by the authorities.
Patients are duty bound to seek healing from qualified healers
when they are ill and not rely solely on divine intervention or faith
healing. Patients are charged with preserving their health and
restoring it when ailing in order to be able to serve the Lord in a
state of good health. Quackery is not condoned in Judaism whether
or not it is practiced by physicians. Those who deceive patients into
accepting quack remedies" are destined for Gehenna."
On the other hand, Judaism seems to sanction certain
alternative therapies such as prayers, faith healing, amulets,
incantations and their like. when used as a supplement to

·IS. 511111dlllll At..,,,. Yure" Dralt J.l6:1.

QUACKERY
"
traditional medical therapy. However, the substitution of prayer
alone for rational healing is condemned. Quackery, superstition,
sorcery, and witchcraft are abhorrent practices in Judaism, but
confidence in the healing powers of G-d through prayer and
contrition is encouraged and has its place of honor alongside
traditional scientific medicine.