אות - מט

Regarding doctors and remedies[92] he spoke with us very much and was very, very critical of remedies and doctors, and warned very, very strongly that everyone who wants to spare his life and the lives of his offspring and household members should distance himself very greatly — to the furthest possible extent — from engaging, Heaven forbid, with remedies and doctors. And even one who has a sick person in his household — and even if the illness is severe, Heaven forbid, may the Merciful One save us — even still he should cast his burden upon Hashem and lean upon his G-d alone, and not engage with remedies and doctors at all. Even in a place where there are outstanding doctors, even so, he should not rely upon them and should not entrust his life into their hands — because they are closer to death than to life, may the Merciful One save us. Because even if he is a great doctor, it is impossible for him to precisely determine the illness and the remedy appropriate for it according to the person's constitution and nature, and according to the specific illness, and according to the season and time. Because there are in this many, many variations that the doctor must be very precise about — and it is very difficult for him to be precise about all the details and not err in all the particulars, as they themselves admit. And very easily he can ruin the person greatly — to the point that no remedy for his life will help, Heaven forbid. And even the very greatest doctor — all the more so and certainly the majority of doctors found in our lands, most of whom do not know their right from their left and are actual murderers who kill souls with their own hands, Heaven forbid. One must flee from them like an arrow's shot, lest he kill himself or the sick person whom he hands over to them with his own hands, Heaven forbid. And even when one relies on great doctors it is a very great danger and far from life since he has fallen into the hand of the doctor. And it is impossible to elaborate and relate all that Rabbainu o.b.m. told on this matter. And he related that when he was in the holy community of Lemberg[94] — which is a gathering place for great doctors — a great doctor himself testified before him that it is good to distance oneself from remedies and doctors to the furthest extent. And said that they have already investigated the science of medicine so much that now they know absolutely nothing — because from so much investigation they have already seen that it is impossible to investigate and clarify the truth of things on their own terms. And there are also great controversies among them regarding the matters of remedies. And in the holy community of Lemberg there are two factions of doctors divided regarding some dangerous illness — how to conduct oneself with it. One faction says that all strong substances that have some sharpness are very harmful for this illness and the sick person must take only things that are the opposite. And the other faction says the exact opposite — that for this illness precisely strong substances are needed and the like, and sweet and gentle things are very harmful for this illness. And each and every one of these factions brings strong proofs for their words, and according to the view of each faction, one who conducts himself according to the view of the other faction — it is poison of death, Heaven forbid, according to their view. It is found that according to the view of this faction, all the conduct of the aforementioned sick person who conducts himself according to the doctors of the second faction is poison of death, Heaven forbid; and similarly vice versa according to the other faction. And each of the factions consists of great doctors, very distinguished in this science — and even so they cannot determine the truth precisely. And also it is impossible to determine it by observation, because sometimes it appears by observation one way and sometimes the opposite — and they cannot clarify the matter at all. It is found that it is impossible to rely on the doctors, since they themselves are very, very confused in this science and cannot stand on the truth precisely. And how can one entrust his life to their hands — his life which hangs by a hair — such that if the doctor errs even a slight movement like a hair, he ruins his life and kills him with his own hands, as is seen by observation most of the time, that very many people die in the world through the doctors. Because in the science of medicine there are very many, many, many minute details, which are very hidden from them — *"like bones in a full womb"* [Koheles 11:5] — so that it is impossible for the doctor to be precise in all the minute details and not err at all. Therefore one must distance and flee from them greatly. And one should not say: I am sick, Heaven forbid, or there is a sick person in my household, Heaven forbid — if so, upon whom shall I rely? Because it is necessary to do something by way of nature, and how can I leave the sick person and not endeavor for his salvation?![95] Because in truth this is foolishness, because since the doctor is far from life and close to the opposite as mentioned, and in the end he must rely only on Hashem Yisburach — it is much better to rely immediately on Hashem Yisburach and not endanger the sick person with his own hands through the doctor. Because most often doctors are the emissaries of the Angel of Death, may the Merciful One save us. And let one imagine in his eyes as if he is sitting in a wilderness or in a forest,[96] where it is absolutely necessary to rely on Hashem Yisburach alone since there is nothing to do. Similarly now — even though he is sitting in a place where there are doctors and remedies — even so, since they themselves are confused in this science, and the many other apprehensions that there are regarding remedies, if so, it is close to certain that through the remedies and the doctor — not only will it not help, on the contrary it will certainly ruin. And if so, why should he engage by way of nature in something that is far from benefit and close to loss?! And understand this matter well — because he o.b.m. spoke much with great doctors and knew the matter thoroughly and warned greatly to distance from them very much. And it is impossible to elaborate all that he said on this matter. And he said that there was already in the world a certain king who killed all the doctors in his country — since they cause great harm to people. And he said in a quip: that it is very hard for the Angel of Death to kill all by himself — because the whole world depends on him and it is heavy and burdensome for him to do everything himself. Therefore he set up emissaries in his place everywhere — and they are doctors, who kill people greatly, greatly. Fortunate is one who distances from them and holds onto Hashem Yisburach to rely on Him alone. And what is already mentioned somewhat regarding the distancing of remedies in some places in the books already printed[97] — there the matter is hinted at only slightly, in mere allusion. But he spoke with us a great deal on this matter — to distance from them very much, however it may be, Heaven forbid. He should lift his eyes to the heavens and lean only on Hashem.[98] And what Rabbainu o.b.m. himself traveled to the holy community of Lemberg and engaged there with remedies — there are secrets and hidden matters therein, for his intent was not at all in what he traveled there for the remedies, but for other matters known to him. And as all his journeys were wondrous, sublime and very hidden matters — like the journey to Kamianets[99] and to Novorich[100] and to Sharigrad[101] and the like mentioned somewhat in our writings. Because he had in them very awesome secrets hidden from the eye of all living. (And as one time when he came from the road — from the aforementioned roads — he told a certain awesome story that is explained in the "Stories" [Sipuray Maasiyos],[103] and said that this story explains the matter of his journey.) And in truth the matter is very sealed and closed, because who can stand on the secret of the Stories he told, or on the secret of his wondrous and hidden journeys and conduct? And similarly it was in his journey to the holy community of Lemberg. And since he came there, he was forced by Heaven to engage with remedies, for reasons and secrets known to him.[104] But when he came from there, specifically then he spoke more and more about distancing from remedies — and said then several Torah-teachings on this. And also before he traveled to Lemberg he had spoken of this matter, but afterwards he spoke of it much more greatly — to distance from them to the furthest extent.