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<font size=3>At 10:52 AM 8/18/2011, harchinam
wrote:<blockquote type=cite class=cite cite="">
<dl>
<dd>From
<a href="http://tinyurl.com/4yvqq6v">http://tinyurl.com/4yvqq6v</a><br>
<dd>Six senior Religious Zionism rabbis sign manifesto warning public not
to seek holistic treatments as 'some methods involve elements studied in
different idolatrous sects' <br><br>
</dl><br>
The bolded sentence [which appeared below the headline] is false. When I
read it, I was rather shocked since that would be an ignorant statement
to make and anyone who has studied the matter would not make it. Then, I
read the article -- always a good idea with these things. What the real
[and more correct] statement is follows:<br><br>
"The religious leaders are calling on the public not to turn to
holistic therapy or seek studies in that field without thoroughly
examining the nature of the treatments through a person with knowledge in
Halacha and medicine."<br><br>
This is the more accurate statement. I am an ND [included in the umbrella
of holistic practitioners] and I practice what is called "evidence
based medicine" and I do not rely on AZ or magic or anything
else. I think that the sentence that was bolded was a typical ploy
by Ynet to make religious people look ridiculous and judging by the
comments below the article, the usual contingent bought it hook, line,
and sinker. Not surprising. <br><br>
I think that reading articles in Ynet is bad for one's health -- they
raise your blood pressure for no good reason and there is nothing to be
learned from them. :-(<br><br>
*** Rena </blockquote><br>
You seem to have ignored my comment that followed this statement, namely,
"I heard Rabbi Yisroel Belsky speak about alternative medicine some
years ago and he said the same thing. What impressed me about his
talk was the fact that he had spent time reading scholarly journal
articles about this topic."<br><br>
Rav Belsky made it clear that in his opinion there are elements of AZ
involved in at least some of these alternative medical approaches.
<br><br>
The following is from
<a href="http://tinyurl.com/3qoyzun" eudora="autourl">
http://tinyurl.com/3qoyzun<br><br>
<br>
</a></font><h1><b>What is the Jewish view on alternative
medicine?<br><br>
<br>
</b></h1><h2><b>by
<a href="http://www.askmoses.com/en/scholars.html?at=Rabbi&afn=Baruch%20Emanuel&aln=Erdstein">
Rabbi Baruch Emanuel Erdstein</a></b></h2><font size=3><b>The Short
Answer:<br><br>
</b>It's not about which medicinal method you use, but about how you use
it.<br><br>
<b>The Askmoses Answer:</b> <br><br>
Today many are exploring traditional healing practices that are novice to
conventional Western healing. Whether employing meditative techniques,
herbology, and/or understandings of the body and spirit utilizing points
of spiritual energy, age old practices have become new age
medicine.<br><br>
Many of the traditions involved in developing these techniques are rooted
in forms of paganism, which leads many a Jew to question the
permissibility of such therapies. Needless to say, one would never pursue
a remedy that requires idolatrous ritual worship, but what about innocent
looking healing agents that might stem from pagan beliefs; is that a form
of idolatry?<br><br>
Truth be told, by focusing on <i>anything</i> other than the Divine when
seeking healing or practicing medicine, one runs the risk of practicing a
form of idol worship. By turning to a healing spirit, homeopathic
treatment, or <i>even</i> a Western doctor to heal, one runs the risk of
putting trust in the agent rather than in G-d.<br><br>
<dl>
<dd>Our task then is to view all medicinal techniques as tools, provided
by G-d, enabling us to serve Him in wellness<br><br>
</dl>In fact, so sensitive is this issue that the Talmud questions
whether a person is allowed to “take healing into his own hands,” rather
than strictly rely on Divine Providence to grant a person what his soul
deserves. The Talmudic sages conclude that it is permissible -- nay
required -- to seek medical attention, simply because the Torah commands
us to. I.e. the medicines, healing techniques, and ability to use them,
are all ultimately from G-d too. The Talmud therefore goes on to
communicate a grave warning to those who arrogantly see themselves as the
healers, rather than as G-d's agents to heal. <br><br>
Our task then is to view <i>all </i>medicinal techniques as tools,
provided by G-d, enabling us to serve Him in wellness and to see His
divine providence as humankind is empowered to rectify, or “heal,”
Creation. Rather than being distracted, the search for a cure is an
especially ripe time for building the faith so necessary to arouse
benevolence from the most supernal healer, G-d.<br><br>
Given this general principle, Judaism doesn't prefer one healing agent or
the other. One should put his trust in G-d and follow the advice of
medical experts. If and when a particular method of healing raises
noteworthy suspicion, a proper Halachic authority should be consulted.
<br><br>
As with all medicine, one must also determine whether a particular remedy
is, or needs to be, Kosher.<br><br>
<br><br>
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