Answer: in previous Halacha we discussed the usage of modern technology and whether they violate the edict of תמים תהיה . With the advent of modern science new forms of treatment have been discovered. Such forms of treatments which have enough scientific proof as to their effectiveness would be Halachiclly permissible. However certain forms of treatments are not scientific and if for the question arises as to their halachic status?
The Torah warns us against the usage of practices of idolatrous or superstitious nature. The common denominator of the two is that they are unnatural and they both deny "faith" in Hashem. The question is whether such a prohibition is in effect when it comes to medical treatment?
The Gemara tells us that when it comes to medical treatments they are permitted even if they have a superstitious element i.e. any treatment which has no scientific or logical basis would be permitted. And so is the Halachawe are permitted to chant for medical purposes (which just happened to be a common practice in earlier times).
The Gemara rules that one could cure himself with any form of treatment as long as it has no "idolatrous" source. The reason given is that the Torah commands us not to practice idolatry even if it means giving up one's life. Based on this, we would not be allowed to go to a physician or to accept treatments that may have idolatrous connotations.
Based on the above we conclude that any treatment which has an idolatrous connotation, would be forbidden even if it also had a scientific basis. Furthermore, the same holds true if the person performing the treatments has idolatrous intentions. However, all other forms of treatments are permitted even if they don't have scientific or logical backing!
Yet further analysis is necessary, because one could argue that only treatments which have been proven to be effective is permitted and consequently does not violate the edict of "Darke Emori". However, any treatment which as of yet does not have sufficient proof to its effectiveness, would be prohibited based on "Darke Emori" for one seems to be relying purely on superstition?
The Poskim held different views on this matter. There are those that hold that any treatment which is not traced back to superstition (even if unproven) is permitted. Others maintain that as long as you ensure the research could prove its effectiveness, (even though at the present time there isn't sufficient evidence) it would be permitted. However, all agree that any form of treatment which has been proven effective even if nonscientific, and could be understood logically, would be permissible.
Based on this, hypnosis in our time which is commonly practiced (especially for psychological purposes) and has been proven effective and having logical basis, should be permitted.
However, the question of"Tamim Tihiye" still needs to be answered. The reason being that when a person is under hypnosis, they lose control of their conscious mind and are solely reliant on an "unseen treatment" which can be argued that he has faith in other things than Hashem?
In the previous Halacha we explained that in cases of life-threatening illnesses the edict of "Tamim Tihiye" is overlooked. Based on this, the question arises as to whether the aliment for which a person can cure himself through hypnosis, is considered "life-threatening".
Another issue with hypnosis is being treated by a non-Jewish physician. The doctor might direct you to do things while under hypnosis which may not be Halachiclly permitted. The same is true when going to a non-frum physician.
A third issue is that relying on hypnosis might be compared to "defiling himself" which is forbidden. Furthermore, the Rebbe writes "since while being under hypnosis one loses his self-control and is totally submissive to the practitioner, one should refrain from doing it".
L’halacha: Hypnosis should be permitted, however there is more than enough reasoning for being stringent. Using hypnosis to predict the future is strictly prohibited..
Daily inspiration:
In moments of great anguish our dreams become reality and reality becomes our dreams, because we feel like we live in a surreal world. This being our struggle between the subconscious reality and conscious one. We hold onto the past without appreciating the future. Only with faith, do we have the power to look forward to the future within our darkened present.
The Rebbe wrote that in a letter to Dr Jud Landes AH
ReplyDeletethank you someone showed it to me
ReplyDeleteIn regards to the "dor yesharim" testing the shu"t MIshne halachos is against it because of "tamim tihye" and therefore writes to refrain from it and trust in Hashem. The igros Moshe on the other hand disagrees and writes that there is no issue with this type of testing and on the contrary it should be done.
ReplyDeleteHere is the source
ReplyDeletefrom Letters from the Rebbe, vol. 5, p. 203-204
"... in reference to hypnosis as one of the techniques used in psychotherapy ... I have always been wary of any method that deprives a person of the free exercise of his will, and which puts him in the power of another person, even temporarily - except, of course, in a case of pikuach nefesh.
"Certainly I would not favor the use of such a method on a wider scale ..."
According to hypnotists, at no point during hypnosis is one under the control of the hypnotist. This appears to be a common misconception. Watching a video of hypnosis you might be led to believe otherwise, but supposedly a person can't be hypnotized to do something against their values, and in fact can come out of the trance at any time they desire. As you can see, the Rebbe chose his words carefully, as to discourage but not necessarily prohibit the practise. He wasn't giving a psak. The Rebbe generally deferred doing such and would encourage individuals consult appropriate rabbinic authorities.
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