Alternative Medicine on Shabbos
The Torah tells us Virapo Yirapeh, from which Chazal deduce that a doctor can heal a patient. This passuk is a clear source that the Torah recognizes the work and utility of medicine. However, to what extent this goes is vague. The Ramban writes (in Parshas Bechukosai) that in an ideal, utopian world, we would not seek to be healed through physical actions; rather, we would turn to Hashem in tefillah for a complete recovery. Today, it is almost universally accepted that when one needs medical care, they are obligated to seek professional help, and they should not simply rely on the power of tefillah.
While we are encouraged to seek medical care, we must recognize that it is only a matter of Hishtadlus. As R’ Waldenberg writes, (Ramat Rachel 1) a doctor is the messenger of Hashem, not his partner. Accordingly, it is incumbent on a patient to do a full teshuva to merit a Refuah Shleima. Yet, simultaneously, the Mogen Avraham rules (O.C. 328,1) that one can only desecrate Shabbos with a known and verified medical intervention. However, if the “power” of a doctor is not the medicine but as a way to direct the will of Hashem, why can’t any intervention be tried on Shabbos? Furthermore, we know the rule of “Safek pikuach nefesh liHakeil”- if there is even a doubt that one is facing danger, we err on the side of caution, yet on Shabbos, we do not provide treatment unless we know it can work. How can we reconcile this seeming contradiction?
R’ Yitzchok Zilberstein (Shiurei Torah Lerofim 171) suggests that the Torah guides us to live in a world that is bound by nature. This obligates us to seek medical interventions in the realm of Hishtadlus, an effort on our behalf to effect change. However, this does not extend to interventions that are not yet proven because they are not considered obligatory based on the parameters of Hishtadlus. We apply the rule of Safeik nefashos (as explained above) in a case where the situation can be life-threatening, and our intervention can, al pi teva be helpful.
With this understanding, R’ Zilberstein explained the Halacha that certain interventions, called “Refuot Seguli” cannot be done on Shabbos unless doing so will have a calming effect on a patient to prevent other complications. In such a case, the medical intervention is not permitted on its own merits but because Halacha allows us to desecrate Shabbos for the sake of a patient’s (who’s in danger) yishuv hada’as.