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Maimonides' Appreciation for Medicine Open Access Rambam Maimonides Medical Journal TH E MAIMONIDES (RAMBAM) HERITAGE Maimonides’ Appreciation for Medicine Benjamin Gesundheit, M.D., Ph.D.* Department of Jewish Philosophy, Hebrew University Jerusalem, Israel; and The International Center for Cell Therapy & Cancer Immunotherapy (CTCI), Weizmann Center, Tel Aviv, Israel ABSTRACT Moses Maimonides, the illustrious medieval rabbi and philosopher, dedicated the last decade of his life primarily to medicine. His strong interest in medicine was an integral component of his religious- philosophical teachings and world view. In this paper various sources from his rabbinic writings are presented that explain Maimonides’ motivation regarding and deep appreciation for medicine: (A) The physician fulfills the basic biblical obligation to return lost objects to their owner, for with his know- ledge and experience the physician can restore good health to his sick fellow human being; (B) medicine provides a unique opportunity to practice imitatio dei, as it reflects the religious duty to maintain a healthy life-style; (C) as an important natural science, medicine offers tools to recognize, love, and fear God. These three aspects address man’s relationship and obligation towards his fellow-man, himself and God. Biographical insights supported by additional sources from Maimonides’ writings are dis- cussed. KEY WORDS: Maimonides, motivation for medicine, Jewish medical ethics INTRODUCTION Moses Maimonides, renowned Talmudist, phil- This paper presents three sections (A, B, and osopher, Jewish community leader, and physi- C) from Maimonides’ rabbinical writings that cian, harmoniously integrated in his life out- deal with his motive for studying science and standing achievements in various fields.1 Already medicine. These three passages will be carefully in his early Rabbinic and philosophical writings, analyzed, their sources in classical Jewish litera- he demonstrates his high regard for the value of ture5–7 will be identified, and Maimonides’ con- medicine and the natural sciences.2–4 tribution to their interpretation will be demon- Citation: Gesundheit B. Maimonides’ appreciation for medicine. RMMJ 2011;2(1):e0018. doi:10.5041/RMMJ.10018 Copyright: © 2011 Benjamin Gesundheit. This is an open-access article. All its content, except where otherwise noted, is dis- tributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. Conflict of interest: No potential conflict of interest relevant to this article was reported. Acknowledgements: I would like to thank the following experts for reviewing this manuscript and providing important com- ments and suggestions: Professor Shimon Glick (Ben-Gurion University, Beer Sheva, Israel); Rabbi Dr Eliezer Hadad (Alon She- vut, Israel); Professor Shmuel Kottek (History of Medicine, Hebrew University, Jerusalem, Israel); Professor Fred Rosner(Mount Sinai School of Medicine, NY); David Strauss (Efrat, Israel), and Nadine Gesundheit (Alon Shevut). The material included in this manuscript is also available as a PowerPoint presentation on the author’s website at www.jewishmedicalethics.org. * E-mail: [email protected] RMMJ|www.rmmj.org.il 1 January 2011 w Volume 2 w Issue 1 w e0018 Maimonides’ Appreciation for Medicine strated. The contexts of these excerpts from near to you, or if you know him not, then you Maimonides’ writings will be examined to see shall bring it to your own house, and it shall be whether they shed light on Maimonides’ person- with you until your brother seeks after it, and you ality and thoughts. The relevant messages for shall restore it to him. In like manner you shall contemporary physicians will be presented in the do with his ass; and so shall you do with his gar- discussion. ment; and with every lost thing of your brother’s, which he has lost, and you have found, shall you 14 A. MEDICINE AS A FULFILLMENT OF do likewise; you must not hide yourself” (com- THE BIBLICAL OBLIGATION TO RETURN pare Exodus 23:4). Since “every lost thing of your LOST OBJECTS TO THEIR OWNER brother’s” is explicitly mentioned in this Biblical source, it is self-evident to the young Maimonides Maimonides’ Commentary to the Mishnah – with strong scientific and medical interests – (~1168), written before he reached the age of that offering medical help is included in this fun- thirty, already includes many of the insights damental Biblical duty. The physician’s knowl- found in his later Rabbinic and philosophical edge and understanding of disease meets the Bib- writings. Even though it was only during the last lical definition of “and you have found” and, decade of his life that he was most active as a therefore, the physician is obligated to heal. Fur- physician, Maimonides clearly indicates his in- thermore, acquiring scientific knowledge, which terest and appreciation for science and medicine includes also medicine and natural sciences, is in his Commentary to the Mishnah written in a according to Maimonides in itself a religious duty much earlier period of his life.8 in that it enhances a person’s recognition and Two passages in his Commentary to the love of God (see C below). The Arabic expression Mishnah reflect two different aspects of medicine for “knowledge” in the quoted section from Mai- in Maimonides’ thought (A, B). monides’ Commentary to the Mishnah indicates the formal study of knowledge, and not just Inasmuch as according to Biblical sources knowing something by accident. Later Rabbinic 9 “God is your healer”, the Talmud (fourth to fifth authors suggested that the study of medicine is a century CE) questions the ideological legitimacy Biblical obligation so that one is capable of re- of the practice of medicine; from another Biblical storing to patients their lost health.7 source it elaborates a special allowance to heal,10 which was in fact to be understood as a religious Maimonides further supports his interpreta- duty to heal, and this approach was accepted by tion of the Biblical text with a well known Talmu- most classical rabbinical authors.11,12 Maimonides dic text. The Talmud extends the Biblical com- did not accept this well known apologetic attitude mandment to return lost objects to their owner to of the Talmud towards medicine based on his the case of a person who is lost, that the person philosophy of life (Weltanschauung), and he was who finds him is obligated to point him in the the first Rabbinic author to understand medicine direction of his destination.15,16 Accordingly, a as a fundamental and a-priori religious duty an- physician who is capable of diagnosing a sick per- chored in a well known Biblical source and fur- son has the Biblical-Rabbinic obligation to offer ther supported by its Talmudic interpretation: him treatment. By doing so, he “returns” to the patient his lost item, i.e. his health and well- … because it is a religious duty, that is to being, and fulfills thereby a religious command- say, a physician is obligated by law to heal ment.17 the sick of Israel. This is included in what [the Sages] said in explanation of the verse, Inasmuch as the verse speaks of the lost ob- “And you shall restore it to him” (Deut. jects of “your brother”, Maimonides applies this 22:2) – to include his body, that if he saw law here to the treatment of Jewish patients. In him lost and he can save him, he must save his Mishneh Torah, however, Maimonides writes him with his body or with his money or that where there is the possibility of the desecra- with his knowledge…13 tion of God’s name and as part of the “ways of peace”, one must also return the lost objects be- The Torah commands the return of lost ob- longing to a Gentile,18 and so presumably he must jects to their owner: “You shall not see your also offer them medical treatment. And indeed brother’s ox or his sheep go astray, and hide Maimonides treated Jewish and non-Jewish pa- yourself from them; you shall surely bring them tients alike, as he reports in one of his letters: “I back to your brother. And if your brother be not find the antechambers filled with people, both Rambam Maimonides Medical Journal 2 January 2011 w Volume 2 w Issue 1 w e0018 Maimonides’ Appreciation for Medicine Jews and Gentiles, nobles and common people, It is quite common for one concept to appear judges and policemen, friends and foes – a mixed in several places in Maimonides’ writings, with multitude, who await the time of my return.”19 different aspects of the same concept being pre- According to Maimonides, there is a religious sented and elaborated upon in each place. duty to offer medical help to any sick person in … On the basis of this reasoning, the art of need – Jew and non-Jew alike – based on the medicine is given a very large role with re- classical Biblical-Talmudic obligation to return spect to the virtues, the knowledge of God, lost objects to their owner. and attaining true happiness. To study it By the same token, providing halakhic and diligently is among the greatest acts of social support to the Jewish community in Yemen worship. It is, then, not like weaving and suffering from severe persecutions was for Mai- carpentry, for it enables us to perform our monides a medical service and obligation. In his actions so that they become human ac- famous letter to this community in need (Iggeret tions, leading to the virtues and the Teiman = Epistle to Yemen), Maimonides com- truths…23 pares their poor political-religious condition to a In his Mishneh Torah (1180s), Maimonides disease and metaphorically considers his halakhic guidance to resolve their unbearable situation as further elaborates upon his concept of the golden mean: A person should constantly train himself a therapy.
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