Healing may come from heaven, but you have to pay the doctor’s fee TB Baba Kama 85

The churches and movements listed below have religious beliefs against some or most forms of medical care. For articles on specific cases and issues involving many of these, see the By denomination page.

§  Followers of Christ

§  Faith Assembly

§  Church of the Firstborn

§  Christian Science

§  Faith Tabernacle

§  End Time Ministries

§  The Believers’ Fellowship

§  Jehovah’s Witnesses

§  Church of God of the Union Assembly

§  Church of God (certain congregations)

§  First Century Gospel Church

§  Full Gospel Deliverance Church

§  Faith Temple Doctoral Church of Christ in God

§  Jesus through Jon and Judy

§  Christ Miracle Healing Center

§  Northeast Kingdom Community Church

§  Christ Assembly

§  The Source

§  “No Name” Fellowship

§  The Body

§  1 Mind Ministries (Twelve Tribes http://childrenshealthcare.org/?page_id=195Born in Zion Ministry)

Judaism takes a diametrically different approach towards doctors and healing. Classical Judaism holds that rebelling against God leads to catastrophic results. For example, from Bible times onward, Jews have looked upon our exile from the land of Israel as punishment for our sins. Since God rewards and punishes each individual based on his/her behavior, one might conclude that a sickness or illness is a divine punishment. Medical treatment could be seen as subverting God’s will and thus forbidden.

Daf TB Baba Kama 85 teaches the exact opposite. “The school of Rabbi Yishmael taught in a baraita that the school of Rabbi Yishmael says: When the verse states: “And shall cause him to be thoroughly healed [verappo yerappe]” (Exodus 21:19), it is derived from here (since the verb verappo yerappe is repeated unnecessarily allows the school of Rabbi Ishmael to draw the following conclusion-gg) that permission is granted to a doctor to heal, and it is not considered to be an intervention counter to the will of God.” (Sefaria.org translation)

“This verse prevents us from saying this is God caused this person to be stricken, we mortals cannot presume to heal him (Rashi). Tosafot, however: That teaching could be made with a single word verappo, heal. Why do the sages need a double expression of healing? Tosafot answer that a single expression teaches only the doctors may treat injuries caused by other humans. But to treat illness that comes directly from God could be perceived as a brazen nullification of the Divine degree. The second expression of feeling teaches otherwise.” (The Schottenstein Talmud Bavli, page 85a4, note 37)

Jews have entered the medical profession from time immemorial. “With the exception of the Sefer HaRefuot, and aside from the physicians mentioned in the gemara (for example, The Tannaim: Rabi Chanina, Rabi Yishmael, and Tudos Harofe, and the Amoraim: Mar Shmuel, Rav Chiya, Mar Bar Rav Ashi, Abaye, Ben Achiya, Rav Ami and Minyumi (if the gaonim advised that one should not try Talmud remedies at home, how much more so should we not rely upon these cures!-gg), the first known Jewish physicians to occupy themselves with the literary aspect of medicine, to the best of my knowledge, were Asaph Harofeh who lived in the 7th century and wrote in Hebrew, and the Jewish physicians of Arabia who wrote in the 9th 10th and 11th centuries…

“In addition to The Rambam and the Ramban, among the great medieval Jewish scholars, Rabi Avraham ben HaRambam, Rabi Yehuda Halevi, The Ran, Rabi Shmuel Ibn Tibon, Rabi Moshe Ibn Tibon, and Rabi Yosef Albo and the Seforno were all practicing physicians.” (https://breslev.com/326043/) I don’t have to mention all the very famous and award-winning physicians of the modern period for they are well-known. Who doesn’t prefer going to a Jewish doctor over almost anybody else?! Should

For more detailed study of the obligation and limits of a physician, I suggest Rabbi J. David Bleich’s book Halakhic Prescription published by Ktav