The Rebbe often spoke to us about physicians and medicine, denouncing them in the strongest terms.70Rebbe Nachman's polemic was directed primarily against the primitive medicine of Eastern Europe in his time. Yet even in our day, physicians cannot do everything, and ultimately a person must depend on God. The title of doctor does not make one a superman, and physicians still make mistakes. Controversial and experimental treatments are still used. Modern-day followers of Breslov avoid doctors except in serious cases, and then are careful to obtain only the best possible medical care (see Alim LeTerufah #176). He advised us to avoid them, if we had pity on our own life and the lives of our families, even in the case of serious illness. We should cast our burden upon God (Psalms 55:23), and rely on Him alone (Isaiah 50:10). We should not place our life in the hands of even the most outstanding of the physicians, for they are closer to death than to life (Shabbat 129b).
The precise remedy depends on each individual’s nature as well as the exact time, season and other variable. Doctors themselves admit that even the greatest physician cannot take all these into account without error. Therefore, they can very easily do irreparable damage.
This is true of even the greatest physicians. The charlatans in our vicinity do not know their right from their left (Jonah 4:11) and are literally murderers, killing people with their own hands (Alim LeTerufah #366). One should flee from them as a bowshot, not putting his life on the line with them. It is a great danger even to depend on the greatest physicians, for one who falls into their hands distances himself from life.
He told us that while he was in Lemberg,71The Rebbe was in Lemberg (Lvov) for his tuberculosis treatments between Cheshvan and Tamuz 5568 (November 1807 to June 1808) (Tzaddik #64-81; Yemey Moharnat #26). To put matters in perspective, this was fifty-seven years before Pasteur's discovery of infectious disease and fifty-nine years before Lister's application of this discovery to the field of medicine. It was eleven years before the invention of the stethoscope. home to many great physicians, one of the physicians there told him to keep as far as possible from medicines and people in his profession. This physician said that research into medicine had shown that it is impossible fully undersatand its subject matter.
There are also many disputes in the field of medicine. In Lemberg, there were two groups disputing the treatment of a serious disease. One group recommended a bland diet, saying that anything spicy was highly dangerous. The other group had the exact opposite opinion. It said that only spicy foods should be eaten, because sweet and bland foods were detrimental. Each group cited cases, claiming the other’s treatment was a death sentence.
These were among the world’s greatest experts, and even they could not determine the truth. Experimental evidence is useless, for sometimes it supports one opinion and sometimes the other.
Since even physicians are not sure of the truth, they are not at all dependable. When a person’s life is hanging by a hairsbreadth, how can he place it in their hands? The slightest mistake can destroy one’s life, as we see in many cases.
The art of healing has many fine points, and these are concealed from the physician. “Like the nature of the foetus in a pregnant stomach” (Ecclesiastes 11:5). It has many intricacies and details that the physician cannot perceive.
One who is ill, or is caring for someone who is ill, God forbid, shouldn’t say, “On whom should I rely? Certainly I have to do something. I can’t just abandon the patient and not try to save him!” (see Tzaddik #194). This is a foolish conclusion, since a doctor is far from life and closer to its opposite! In the end, one must still rely on God, so why not do so from the beginning? Why place the patient in the hands of doctors, most of whom are the messengers of the Angel of Death?
A person should imagine that he is in a forest or a wilderness (Alim LeTerufah #366). He would have no other choice but to depend on God. He should do the same when doctors are available.
A physician may use many hazardous treatments and still be totally ignorant of their effect. It is not surprising that they often do more damage than good. Why depend on a worldly cure when it is most likely to cause harm? (ibid., #187).
The Rebbe often spoke with many great authorities and understood the art of healing very well. Still, he warned us to keep away from doctors. He once told us of a king who killed all the physicians in his kingdom merely because of the great damage they caused.
The Rebbe once said in jest that the Angel of Death oversees the entire world and therefore cannot do all the killing himself. Because he needs help, he appoints agents in each locality. These agents are physicians. Doctors are agents of death, and do little more. Happy is the man who avoids them and depends on God alone.
Some of what the Rebbe said is alluded to in his published works.72Likutey Moharan I, 27:7, 57:1, 268, 277; ibid., II, 1:9, 3, 5:1; Tzaddik #119; Yemey Moharnat #52; Likutey Halakhot, Shabbat 6:8; ibid., Rosh Chodesh 7:3; ibid., Peru u-Revu 3:34; Alim LeTerufah #3, #4, #54, #62, #176, #215, #302. But beyond this, the Rebbe often told us to avoid doctors. He said that no matter what happens, we should lift our eyes to Heaven and depend on God alone.
The Rebbe himself traveled to Lemberg and accepted medical treatment, but this involved deep mysteries. It was not for remedies that he made this trip, but for mystical reasons known only to him. His intentions were as hidden and mysterious as they were on his journeys to Kaminetz,73Pilgrimage #1, Tzaddik #26-28. Novoritch74Around Purim 5567 (March 1807). Tzaddik #15; see Tzaddik, Section III; Yemey Moharnat #17-24). and Sharograd.75Between Pesach and Shavuot 5565 (April 1805) (Tzaddik #18; Yemey Moharnat #6). It was after this trip that the Rebbe revealed the secret of the Ten Psalms (see “His Wisdom” #141). All the Rebbe’s travels involved awesome mysteries, hidden from all human eyes.
Upon returning from one journey, he told one of the wondrous stories brought in his Sipurey Ma'asiot.76"The Spider and the Fly,” Rabbi Nachman’s Stories #7. This was told after the Rebbe's return from Novoritch (Tzaddik #57, #59; Yemey Moharnat #24). He said that it explained the reason for his trip, but the meaning of the story itself is very cryptic. Who can fathom the depth of his tales or unravel the mystery of his travels? Everything the Rebbe did involved impalpable secrets. The same is true of his journey to Lemberg.
But when the Rebbe returned from Lemberg, he spoke all the more strongly against medicine. He strongly cautioned us to avoid doctors, devoting many lessons to this. He may have spoken about this earlier, but after Lemberg, he stressed it all the more.
מֵעִנְיַן דּוֹקְטוֹרִים וּרְפוּאוֹת, הִרְבָּה לְדַבֵּר עִמָּנוּ מְאֹד, וְהָיָה מְגַנֶּה מְאֹד מְאֹד עִנְיָן רְפוּאוֹת וְדוֹקְטוֹרִים, וּמַזְהִיר מְאֹד מְאֹד לְכָל מִי שֶׁרוֹצֶה לָחוּס עַל חַיָּיו וְעַל חַיֵּי זַרְעוֹ וּבְנֵי בֵיתוֹ, שֶׁיִּתְרַחֵק עַצְמוֹ מְאֹד בְּתַכְלִית הָרִחוּק מִלַּעֲסֹק ח"ו בִּרְפוּאוֹת וְדוֹקְטוֹרִים. וַאֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ, וַאֲפִלּוּ אִם הַחוֹלַאַת חָזָק ח"ו, רַחֲמָנָא לִצְלָן, אַף־עַל־פִּי־כֵן יַשְׁלִיךְ עַל ה' יְהָבוֹ וְיִשָּׁעֵן בֶּאֱלֹקָיו לְבַד, וְאַל יַעֲסֹק בִּרְפוּאוֹת וְדוֹקְטוֹרִים כְּלָל. אֲפִלּוּ בְּמָקוֹם שֶׁיֵּשׁ דּוֹקְטוֹרִים מֻפְלָגִים אַף־עַל־פִּי־כֵן אַל יִסְמֹךְ עֲלֵיהֶם וְאַל יִמְסֹר חַיָּיו בְּיָדָם, כִּי הֵם קְרוֹבִים לְמִיתָה יוֹתֵר מֵחַיִּים רַחֲמָנָא לִצְלָן.
The Rebbe often spoke to us about physicians and medicine, denouncing them in the strongest terms.70Rebbe Nachman's polemic was directed primarily against the primitive medicine of Eastern Europe in his time. Yet even in our day, physicians cannot do everything, and ultimately a person must depend on God. The title of doctor does not make one a superman, and physicians still make mistakes. Controversial and experimental treatments are still used. Modern-day followers of Breslov avoid doctors except in serious cases, and then are careful to obtain only the best possible medical care (see Alim LeTerufah #176). He advised us to avoid them, if we had pity on our own life and the lives of our families, even in the case of serious illness. We should cast our burden upon God (Psalms 55:23), and rely on Him alone (Isaiah 50:10). We should not place our life in the hands of even the most outstanding of the physicians, for they are closer to death than to life (Shabbat 129b).
כִּי אֲפִלּוּ מִי שֶׁהוּא דּוֹקְטוֹר גָּדוֹל, אִי אֶפְשָׁר לוֹ לְכַוֵּן הַחוֹלַאַת וְהָרְפוּאָה הַשַּׁיֶּכֶת לוֹ לְפִי מִזְגּוֹ וְטִבְעוֹ וּכְפִי הַחוֹלַאַת שֶׁלּוֹ וּכְפִי הָעֵת וְהַזְּמַן. כִּי יֵשׁ בָּזֶה כַּמָּה וְכַמָּה שִׁנּוּיִים שֶׁצָּרִיךְ הַדּוֹקְטוֹר לְכַוֵּן בָּהֶם מְאֹד וְקָשֶׁה לוֹ מְאֹד שֶׁיְּכַוֵּן וְלֹא יִטְעֶה בְּכָל הַפְּרָטִים. (כַּאֲשֶׁר הֵם בְּעַצְמָם מוֹדִים בָּזֶה). וּבְקַל בְּקַל יוּכַל לְקַלְקֵל לוֹ הַרְבֵּה הַרְבֵּה שֶׁלֹּא יוֹעִיל שׁוּם תַּקָּנָה לְחַיָּיו ח"ו.
The precise remedy depends on each individual’s nature as well as the exact time, season and other variable. Doctors themselves admit that even the greatest physician cannot take all these into account without error. Therefore, they can very easily do irreparable damage.
וַאֲפִלּוּ הַדּוֹקְטוֹר הַגָּדוֹל מְאֹד, מִכָּל־שֶׁכֵּן וְכָל שֶׁכֵּן רֹב הַדּוֹקְטוֹרִים הַמְּצוּיִים בִּמְדִינָתֵנוּ, אֲשֶׁר רֻבָּם אֵינָם יוֹדְעִים בֵּין יְמִינָם לִשְׂמֹאלָם, וְהֵם רוֹצְחִים מַמָּשׁ וְהוֹרְגִים נְפָשׁוֹת בְּיָדַיִם ח"ו, צָרִיךְ לִבְרֹחַ מֵהֶם כִּמְטַחֲוֵי קֶשֶׁת, לְבַל יָמִית עַצְמוֹ, אוֹ הַחוֹלֶה שֶׁמּוֹסֵר לָהֶם בְּיָדַיִם ח"ו. וַאֲפִלּוּ כְּשֶׁסּוֹמֵךְ עַל דּוֹקְטוֹרִים גְּדוֹלִים הוּא סַכָּנָה גְּדוֹלָה מְאֹד וְרָחוֹק מִן הַחַיִּים, מֵאַחַר שֶׁנָּפַל בְּיַד הַדּוֹקְטוֹר.
This is true of even the greatest physicians. The charlatans in our vicinity do not know their right from their left (Jonah 4:11) and are literally murderers, killing people with their own hands (Alim LeTerufah #366). One should flee from them as a bowshot, not putting his life on the line with them. It is a great danger even to depend on the greatest physicians, for one who falls into their hands distances himself from life.
(וְאִי אֶפְשָׁר לְהַאֲרִיךְ וּלְסַפֵּר כָּל מַה שֶּׁסִּפֵּר רַבֵּנוּ, ז"ל בְּעִנְיָן זֶה).
The Rebbe spoke at great length, but it is impossible to record everything he said regarding this.
וְסִפֵּר שֶׁכְּשֶׁהָיָה בִּקְהִלַּת־קֹדֶשׁ לֶמְבֶּרְג, שֶׁהוּא מְקוֹם קִבּוּץ דּוֹקְטוֹרִים גְּדוֹלִים, הֵעִיד לְפָנָיו דּוֹקְטוֹר גָּדוֹל בְּעַצְמוֹ: שֶׁטּוֹב לְהִתְרַחֵק מֵרְפוּאוֹת וְדוֹקְטוֹרִים בְּתַכְלִית הָרִחוּק. וְאָמַר שֶׁכְּבָר חָקְרוּ כָּל־כָּךְ בְּחָכְמַת הַדּוֹקְטוֹרְיָא עַד שֶׁעַכְשָׁו אֵינָם יוֹדְעִים כְּלָל וּכְלָל לֹא, כִּי מֵרִבּוּי חֲקִירָתָם כְּבָר רָאוּ שֶׁאִי אֶפְשָׁר לַחֲקֹר וּלְבָרֵר אֲמִתַּת הַדְּבָרִים עַל מְכוֹנָם.
He told us that while he was in Lemberg,71The Rebbe was in Lemberg (Lvov) for his tuberculosis treatments between Cheshvan and Tamuz 5568 (November 1807 to June 1808) (Tzaddik #64-81; Yemey Moharnat #26). To put matters in perspective, this was fifty-seven years before Pasteur's discovery of infectious disease and fifty-nine years before Lister's application of this discovery to the field of medicine. It was eleven years before the invention of the stethoscope. home to many great physicians, one of the physicians there told him to keep as far as possible from medicines and people in his profession. This physician said that research into medicine had shown that it is impossible fully undersatand its subject matter.
גַּם יֵשׁ מַחֲלוֹקוֹת גְּדוֹלוֹת בֵּינֵיהֶם בְּעִנְיְנֵי הָרְפוּאוֹת. וּבִקְהִלַּת־קֹדֶשׁ לֶמְבֶּרְג יֵשׁ שְׁתֵּי כִּתּוֹת דּוֹקְטוֹרִים מְחֻלָּקִים בְּעִנְיַן אֵיזֶה חוֹלַאַת מְסֻכָּן אֵיךְ לְהִתְנַהֵג בּוֹ. שֶׁכַּת אַחַת אוֹמֶרֶת: שֶׁכָּל הַדְּבָרִים הַחֲזָקִים שֶׁיֵּשׁ לָהֶם אֵיזֶה חֲרִיפוּת מַזִּיק מְאֹד לָזֶה הַחוֹלַאַת וְשֶׁצָּרִיךְ הַחוֹלֶה לִקַּח רַק הַדְּבָרִים שֶׁהֵם בְּהֵפֶךְ. וְכַת הָאַחֶרֶת אוֹמֶרֶת בְּהֵפֶךְ מַמָּשׁ, שֶׁצָּרִיךְ לָזֶה הַחוֹלַאַת דַּיְקָא דְּבָרִים חֲזָקִים וְכַיּוֹצֵא, וּדְבָרִים מְתוּקִים וְרַכִּים מַזִּיקִים מְאֹד לְחוֹלַאַת הַזֹּאת. וְכָל אַחַת וְאַחַת מֵהַכִּתּוֹת הַנַּ"ל מְבִיאָה רְאָיוֹת חֲזָקוֹת לְדִבְרֵיהֶם, וּלְפִי דַּעַת כָּל אַחַת מֵהַכִּתּוֹת מִי שֶׁמִּתְנַהֵג בְּהֵפֶךְ דַּעְתָּם הוּא סַם הַמָּוֶת ח"ו, לְפִי דַּעְתָּם. נִמְצָא שֶׁלְּפִי דַּעַת כַּת זוֹ כָּל הַהַנְהָגוֹת שֶׁל הַחוֹלֶה הַנַּ"ל שֶׁמִּתְנַהֵג עַל־פִּי הַדּוֹקְטוֹרִים שֶׁל הַכַּת הַשְּׁנִיָּה הֵם סַם הַמָּוֶת ח"ו, וְכֵן לְהֵפֶךְ לְפִי כַּת הָאַחֶרֶת.
There are also many disputes in the field of medicine. In Lemberg, there were two groups disputing the treatment of a serious disease. One group recommended a bland diet, saying that anything spicy was highly dangerous. The other group had the exact opposite opinion. It said that only spicy foods should be eaten, because sweet and bland foods were detrimental. Each group cited cases, claiming the other’s treatment was a death sentence.
וְכָל אַחַת מֵהַכִּתּוֹת הֵם דּוֹקְטוֹרִים גְּדוֹלִים וּמֻפְלָגִים בְּחָכְמָה זוֹ מְאֹד וְאַף־עַל־פִּי־כֵן אֵינָם יְכוֹלִים לְכַוֵּן הָאֱמֶת לַאֲמִתּוֹ. וְגַם אִי אֶפְשָׁר לְבָרֵר בְּחוּשׁ עִם מִי הָאֱמֶת כִּי לִפְעָמִים נִרְאֶה בְּחוּשׁ כְּפִי דֵּעָה זוֹ וְלִפְעָמִים לְהֵפֶךְ וְאִי אֶפְשָׁר לָהֶם לְבָרֵר הַדָּבָר כְּלָל.
These were among the world’s greatest experts, and even they could not determine the truth. Experimental evidence is useless, for sometimes it supports one opinion and sometimes the other.
נִמְצָא, שֶׁאִי אֶפְשָׁר לִסְמֹךְ עַל הַדּוֹקְטוֹרִים, מֵאַחַר שֶׁהֵם בְּעַצְמָם מְבֻלְבָּלִים מְאֹד מְאֹד בְּחָכְמָה זוֹ, וְאִי אֶפְשָׁר לָהֶם לַעֲמֹד עַל הָאֱמֶת לַאֲמִתּוֹ. וְאֵיךְ יִמְסֹר חַיָּיו בְּיָדָם? שֶׁהוּא תָּלוּי בְּחוּט הַשַּׂעֲרָה שֶׁכַּאֲשֶׁר הַדּוֹקְטוֹר שׁוֹגֶה אֵיזֶה תְּנוּעָה בְּעָלְמָא כְּחוּט הַשַּׂעֲרָה הֲרֵי הוּא מְקַלְקֵל חַיָּיו וּמְמִיתוֹ בְּיָדַיִם, וְכַאֲשֶׁר רוֹאִין בְּחוּשׁ רֹב הַפְּעָמִים שֶׁרַבִּים מְאֹד מֵתִים מִן הָעוֹלָם עַל יְדֵי הַדּוֹקְטוֹרִים.
Since even physicians are not sure of the truth, they are not at all dependable. When a person’s life is hanging by a hairsbreadth, how can he place it in their hands? The slightest mistake can destroy one’s life, as we see in many cases.
כִּי יֵשׁ בְּעִנְיַן חָכְמַת הַדּוֹקְטוֹרְיָא דִּקְדּוּקִים הַרְבֵּה הַרְבֵּה מְאֹד מְאֹד וְהֵם נֶעְלָמִים מֵהֶם מְאֹד מְאֹד "כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה" (קֹהֶלֶת י"א), עַד שֶׁאִי אֶפְשָׁר שֶׁיְּכַוֵּן הַדּוֹקְטוֹר בְּכָל הַדִּקְדּוּקִים וְהַפְּרָטִים וְלֹא יִשְׁגֶּה כְּלָל. עַל־כֵּן צְרִיכִים לְהִתְרַחֵק וְלִבְרֹחַ מֵהֶם מְאֹד.
The art of healing has many fine points, and these are concealed from the physician. “Like the nature of the foetus in a pregnant stomach” (Ecclesiastes 11:5). It has many intricacies and details that the physician cannot perceive.
וְאַל יֹאמַר הָאָדָם שֶׁהוּא חוֹלֶה ח"ו, אוֹ שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ ח"ו: 'אִם־כֵּן, עַל מִי אֶסְמֹךְ? כִּי בְּהֶכְרֵחַ לַעֲשׂוֹת אֵיזֶה עֵסֶק בְּדֶרֶךְ הַטֶּבַע וְאֵיךְ אַנִּיחַ אֶת הַחוֹלֶה וְלֹא אֶשְׁתַּדֵּל בְּהַצָּלָתוֹ?!' כִּי בֶּאֱמֶת זֶה שְׁטוּת, כִּי מֵאַחַר שֶׁהַדּוֹקְטוֹר רָחוֹק מֵחַיִּים וְקָרוֹב לְהֵפֶךְ כַּנַּ"ל, וָסוֹף כָּל סוֹף הוּא צָרִיךְ לִסְמֹךְ רַק עַל הַשֵּׁם יִתְבָּרַךְ, טוֹב לִסְמֹךְ מִיָּד עַל הַשֵּׁם יִתְבָּרַךְ וְאַל יְסַכֵּן אֶת הַחוֹלֶה בְּיָדַיִם עַל־יְדֵי הַדּוֹקְטוֹר, כִּי עַל־פִּי רֹב הַדּוֹקְטוֹרִים הֵם שְׁלוּחֵי הַמַּלְאָךְ הַמָּוֶת רַחֲמָנָא לִצְלָן.
One who is ill, or is caring for someone who is ill, God forbid, shouldn’t say, “On whom should I rely? Certainly I have to do something. I can’t just abandon the patient and not try to save him!” (see Tzaddik #194). This is a foolish conclusion, since a doctor is far from life and closer to its opposite! In the end, one must still rely on God, so why not do so from the beginning? Why place the patient in the hands of doctors, most of whom are the messengers of the Angel of Death?
וְיִדְמֶה בְּעֵינָיו כְּאִלּוּ הוּא יוֹשֵׁב בְּמִדְבָּר אוֹ בְּיַעַר שֶׁבְּהֶכְרֵחַ לִסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ לְבַד מֵאַחַר שֶׁאֵין מַה לַּעֲשׂוֹת.
A person should imagine that he is in a forest or a wilderness (Alim LeTerufah #366). He would have no other choice but to depend on God. He should do the same when doctors are available.
כְּמוֹ כֵן עַכְשָׁו אַף־עַל־פִּי שֶׁיּוֹשֵׁב בְּמָקוֹם שֶׁיֵּשׁ דּוֹקְטוֹרִים וּרְפוּאוֹת, אַף־עַל־פִּי־כֵן, מֵאַחַר שֶׁהֵם בְּעַצְמָם מְבֻלְבָּלִים בְּחָכְמָה זוֹ, וּשְׁאָר הַחֲשָׁשׁוֹת הַרְבֵּה מְאֹד שֶׁיֵּשׁ בְּעִנְיַן רְפוּאוֹת, אִם־כֵּן קָרוֹב הַדָּבָר שֶׁעַל־יְדֵי הָרְפוּאוֹת וְהַדּוֹקְטוֹר לֹא דַּי שֶׁלֹּא יוֹעִיל אַדְּרַבָּא, יְקַלְקֵל בְּוַדַּאי, וְאִם־כֵּן לָמָּה יַעֲשֶׂה עֵסֶק בְּדֶרֶךְ הַטֶּבַע, מַה שֶּׁרָחוֹק מִשָּׂכָר וְקָרוֹב לְהֶפְסֵד!
A physician may use many hazardous treatments and still be totally ignorant of their effect. It is not surprising that they often do more damage than good. Why depend on a worldly cure when it is most likely to cause harm? (ibid., #187).
וְהָבֵן הַדָּבָר הֵיטֵב, כִּי הוּא ז"ל סִפֵּר הַרְבֵּה עִם דּוֹקְטוֹרִים גְּדוֹלִים, וְהָיָה יוֹדֵעַ הַדָּבָר עַל בֻּרְיוֹ, וְהִזְהִיר מְאֹד לְהִתְרַחֵק מֵהֶם מְאֹד, וְאִי אֶפְשָׁר לְבָאֵר כָּל מַה שֶּׁסִּפֵּר בְּעִנְיָן זֶה. וְאָמַר: שֶׁכְּבָר הָיָה בָּעוֹלָם מֶלֶךְ אֶחָד, שֶׁהָרַג כָּל הַדּוֹקְטוֹרִים שֶׁבִּמְדִינָתוֹ, מֵאַחַר שֶׁהֵם מַזִּיקִים מְאֹד אֶת בְּנֵי אָדָם.
The Rebbe often spoke with many great authorities and understood the art of healing very well. Still, he warned us to keep away from doctors. He once told us of a king who killed all the physicians in his kingdom merely because of the great damage they caused.
וְאָמַר בְּדֶרֶךְ צַחוּת: שֶׁעַל מַלְאַךְ הַמָּוֶת הוּא קָשֶׁה מְאֹד לְהָמִית בְּעַצְמוֹ, כִּי כָּל הָעוֹלָם תָּלוּי בּוֹ וְקָשֶׁה וְכָבֵד עָלָיו לַעֲשׂוֹת הַכֹּל בְּעַצְמוֹ, עַל כֵּן הֶעֱמִיד שְׁלוּחִים בִּמְקוֹמוֹ, בְּכָל מָקוֹם, וְהֵם דּוֹקְטוֹרִים שֶׁהֵם שְׁלוּחָיו לְהָמִית אֲנָשִׁים, כִּי הֵם מְמִיתִים בְּנֵי אָדָם הַרְבֵּה מְאֹד מְאֹד. אַשְׁרֵי מִי שֶׁמִּתְרַחֵק מֵהֶם וּמַחֲזִיק עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ לִסְמֹךְ עָלָיו לְבַד.
The Rebbe once said in jest that the Angel of Death oversees the entire world and therefore cannot do all the killing himself. Because he needs help, he appoints agents in each locality. These agents are physicians. Doctors are agents of death, and do little more. Happy is the man who avoids them and depends on God alone.
וּכְבָר מְבֹאָר קְצָת מֵעִנְיַן הַרְחָקַת רְפוּאוֹת בְּאֵיזֶה מְקוֹמוֹת בַּסְּפָרִים הַנִּדְפָּסִים כְּבָר, רַק שָׁם מְרֻמָּז הַדָּבָר קְצָת בְּרֶמֶז בְּעָלְמָא. אֲבָל הִרְבָּה לְדַבֵּר עִמָּנוּ מְאֹד בְּעִנְיָן זֶה לְהִתְרַחֵק מֵהֶם מְאֹד, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה ח"ו, יִשָּׂא עֵינָיו לַשָּׁמַיִם וְיִשָּׁעֵן בַּה' לְבַד.
Some of what the Rebbe said is alluded to in his published works.72Likutey Moharan I, 27:7, 57:1, 268, 277; ibid., II, 1:9, 3, 5:1; Tzaddik #119; Yemey Moharnat #52; Likutey Halakhot, Shabbat 6:8; ibid., Rosh Chodesh 7:3; ibid., Peru u-Revu 3:34; Alim LeTerufah #3, #4, #54, #62, #176, #215, #302. But beyond this, the Rebbe often told us to avoid doctors. He said that no matter what happens, we should lift our eyes to Heaven and depend on God alone.
וּמַה שֶּׁרַבֵּנוּ ז"ל, בְּעַצְמוֹ נָסַע לִקְהִלַּת־קֹדֶשׁ לֶמְבֶּרְג וְעָסַק שָׁם בִּרְפוּאוֹת, יֵשׁ בָּזֶה סוֹדוֹת וּדְבָרִים נִסְתָּרִים מְאֹד, כִּי לֹא הָיָה כַּוָּנָתוֹ כְּלָל בַּמֶּה שֶּׁנָּסַע לְשָׁם בִּשְׁבִיל הָרְפוּאוֹת, רַק בִּשְׁבִיל עִנְיָנִים אֲחֵרִים הַיְדוּעִים לוֹ. וּכְמוֹ שֶׁכָּל הַנְּסִיעוֹת שֶׁלּוֹ הָיוּ פְּלָאוֹת נִשְׂגָּבוֹת וְנֶעֱלָמוֹת מְאֹד, כְּמוֹ הַנְּסִיעָה לְקַאמִינִיץ וּלְנָאוְורִיטְשׁ וּלְשַׁארִיגְרַאד וְכַיּוֹצֵא בָּהֶם הַמֻּזְכָּרִים קְצָת בִּדְבָרֵינוּ, כִּי הָיָה לוֹ בָּזֶה סוֹדוֹת נוֹרָאוֹת מְאֹד הַנֶּעֱלָמוֹת מֵעֵין כָּל חַי.
The Rebbe himself traveled to Lemberg and accepted medical treatment, but this involved deep mysteries. It was not for remedies that he made this trip, but for mystical reasons known only to him. His intentions were as hidden and mysterious as they were on his journeys to Kaminetz,73Pilgrimage #1, Tzaddik #26-28. Novoritch74Around Purim 5567 (March 1807). Tzaddik #15; see Tzaddik, Section III; Yemey Moharnat #17-24). and Sharograd.75Between Pesach and Shavuot 5565 (April 1805) (Tzaddik #18; Yemey Moharnat #6). It was after this trip that the Rebbe revealed the secret of the Ten Psalms (see “His Wisdom” #141). All the Rebbe’s travels involved awesome mysteries, hidden from all human eyes.
וּכְמוֹ שֶׁפַּעַם אֶחָד כְּשֶׁבָּא מֵהַדֶּרֶךְ, מֵהַדְּרָכִים הַנִּזְכָּרִים לְעֵיל, סִפֵּר אֵיזֶה מַעֲשֶׂה נוֹרָאָה הַמְבֹאָר בְּ"סִפּוּרֵי מַעֲשִׂיּוֹת", וְאָמַר: שֶׁזֹּאת הַמַּעֲשֶׂה מְבָאֶרֶת עִנְיַן הַנְּסִיעָה שֶׁלּוֹ. וּבֶאֱמֶת הַדָּבָר סָתוּם וְחָתוּם מְאֹד, כִּי מִי יוּכַל לַעֲמֹד בְּסוֹד הַמַּעֲשִׂיּוֹת שֶׁסִּפֵּר, אוֹ בְּסוֹד הַנְּסִיעוֹת וְהַהַנְהָגוֹת הַנִּפְלָאוֹת וְהַנֶּעֱלָמוֹת שֶׁלּוֹ?, וּכְמוֹ כֵן הָיְתָה בַּנְּסִיעָה שֶׁלּוֹ לִקְהִלַּת־קֹדֶשׁ לֶמְבֶּרְג.
Upon returning from one journey, he told one of the wondrous stories brought in his Sipurey Ma'asiot.76"The Spider and the Fly,” Rabbi Nachman’s Stories #7. This was told after the Rebbe's return from Novoritch (Tzaddik #57, #59; Yemey Moharnat #24). He said that it explained the reason for his trip, but the meaning of the story itself is very cryptic. Who can fathom the depth of his tales or unravel the mystery of his travels? Everything the Rebbe did involved impalpable secrets. The same is true of his journey to Lemberg.
וּמֵאַחַר שֶׁבָּא לְשָׁם הָיָה מֻכְרָח מִן הַשָּׁמַיִם לַעֲסֹק בִּרְפוּאוֹת מִטְּעָמִים וְסוֹדוֹת הַיְדוּעִים לוֹ.
Once he was there, he was compelled from on High to accept medicines, for reasons known only to him.77Cf. Tzaddik #78; Avenehah Barzel, p. 27, #21.
אֲבָל כְּשֶׁבָּא מִשָּׁם, אָז דַּיְקָא הִרְבָּה לְדַבֵּר בְּיוֹתֵר וְיוֹתֵר מֵהַרְחָקַת הָרְפוּאוֹת, וְאָמַר אָז כַּמָּה תּוֹרוֹת עַל זֶה. וְגַם מִקֹּדֶם שֶׁנָּסַע לְלֶמְבֶּרְגּ הָיָה מְדַבֵּר מֵעִנְיָן זֶה, אֲבָל אַחַר־כָּךְ הָיָה מְדַבֵּר הַרְבֵּה מְאֹד מִזֶּה, לְהִתְרַחֵק מֵהֶם בְּתַכְלִית הָרִחוּק.
But when the Rebbe returned from Lemberg, he spoke all the more strongly against medicine. He strongly cautioned us to avoid doctors, devoting many lessons to this. He may have spoken about this earlier, but after Lemberg, he stressed it all the more.