MISC section - contents: Q If one has a cracked lip, does he have to be concerned about swallowing blood? A The prohibition against ingesting blood is a very severe one (see Vayikra 17:10-14). However, the full force of the prohibition does not apply to human blood (Ketubot 60a). In fact, according to most opinions, ingesting human blood is only forbidden mi- d'rabanan (rabbinically) (see Rambam, Ma'achalot Asurot 6:2). Furthermore, the rabbinic prohibition does not apply across the board to turn human blood into an objective rabbinic prohibition. Rather, the prohibition depends on the circumstances, one of which we will discuss. The gemara (ibid.) starts by discussing whether it is permitted for people to drink mother's milk and brings an apparent contradiction on the matter. The gemara concludes that it is permitted to drink human milk once it has been removed from the body, but not directly from a mother, which is permitted only for babies. Itthen points out that the opposite is true by human blood, as illustrated by a baraita. The baraita says that one can swallow the blood that may be found in between one's teeth, but not if it has found its way onto a piece of bread he is eating. Rashi explains that once it is on the bread, one might think that he is eatinganimal blood that got on the bread. Following this approach, the Shulchan Aruch (Yoreh Deah 66:10) calls it a prohibition of marit ayin (when that which people think they are seeing is forbidden), in this case, that he is ingesting animal blood. The question then becomes which situations are included in the marit ayin prohibition. Tosafot (K'ritot 21b) says that one may lick the blood which drips out of a wound on his finger (this is by no means a medical suggestion), because it is clear from the fact that the blood is taken directly from the body that it is human blood. However, the Minchat Yaakov, in his commentary on the Torat Chatat (62:25), infers from Rashi in Ketubot (ibid.) that he disagrees. Rashi says that the reason that it is permitted to swallow the blood from between the teeth is that "there is none that sees it." The Minchat Yaakov reasons that according to this approach, it is forbidden to suck the blood from the wound on a finger, because it can be readily seen. The Darkei Teshuva (66:68) cites additional opinions on either side. What about our case, regarding blood coming from cracked lips? According to Tosafot, it is clearly not a problem for him to swallow the blood. What about according to Rashi? One could claim that if the blood is visible, then it is a problem. But it is more likely that Rashi, when saying, "there is none that sees it," was referring not to the blood but to the ingestion of the blood. While one can notice a person licking the blood off his finger, one cannot notice how, as the top lip meets the bottom lip, some blood may enter the mouth. One can make the same calculation with regard to the use of dental floss. (I know there are people who would love nothing more than a halachic excuse not to use it, but they will have find it elsewhere). It is true that the floss sometimes picks up some blood, which is noticeable and that it is not always cleaned beforebeing put back into the mouth, where some may be ingested. However, it is not clear to one who sees the flossing that any of that blood will be ingested, nor will the ingestion be visible. Therefore, it is likely that even Rashi would agree that it is not necessary to clean the bloodstained dental floss before reinserting it into the mouth. In any case, the Kaf Hachayim (YD 66:47) says that there are more who agree with Tosafot than with Rashi and one can rely on the lenient opinions in this rabbinic matter. Ask the Rabbi Q&A is part of Hemdat
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Jewish Agency for Israel "My son," said R' Yisachar Ber, "see
the difference between a mitzva and a sin. With a mitzva, one starts with
'Oy! Oy!,' but in the end it is 'Ah! Ah!' With a sin, on the other hand,
it is first, 'Ah! Ah!,' but then it is 'Oy! Oy!'" Winter bring in the flu season. Everybody seems to have colds, stomach viruses and the flu. In order to understand the phenomenon, we should look unto our sages to gain insight. In his book, "Derech Chaim" (The Path of Life), a commentary on Pirkei Avot, the Maharal describes how Hashem created the natural forces of the world to act as the agency to maintain balance within the world. When we humans create imbalance, within ourselves, our communities, or within the world itself (the environment), nature acts to return us to that original balance. We then interpret the reaction of nature as punishment and sickness: punishment for our spiritual imbalances, and sickness for our physical imbalances. "Everything is given on collateral, and a net is spread over all the living. The shop is open; the Merchant extends credit; the ledger is open, and the hand writes; and whomever wishes to borrow, let him come and borrow. The collectors make their rounds constantly, every day, and collect payment from the person whether he realizes it or not. They have proof to rely upon; the judgement is a truthful judgement…" (Pirkei Avot 3:2). The "collectors", the forces of nature, balance our actions that effect the world. This system works "whether he realizes
it or not", with or without our awareness. This system works under the
"net spread over all the living", divine control. He asserts that each
person should not think that he could avoid this balancing response just
because the agents are the forces of nature, as these afflictions are a
direct and intrinsic reaction to our actions. The Rambam describes this process in a similar fashion: "Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods." (Hilchot Deot 4:15) He adds, "the consumption ofa little bad food is less harmful than the consumption of a lot of good and healthy food." (The Regimen of Health 1:1) When we overindulge, or eat the wrong foods, we accumulate acidity, toxins and metabolic by-products which the body tries to remove by either 1) expelling them via the bodily fluids, or by 2) concentrating them in the storage organ, the fat, of the body. Obviously, the body prefers to totally expel these unwanted materials from the body, and only stores these toxins in the fat as a second resort. In the state of continuous accumulation of these toxins, deposition then occurs within the vital organs, leading to malfunction, and disease. In order to do either one of the "cleansing" actions, the body has to break down the extra material via its two internal "messengers", enzymes and bacteria. Bacteria reside within the body in all normal circumstances, living within the cavities, such as the mouth, nose, throat, and all throughout the digestive tract. (In contrast to common belief, our bodies are far from being sterile). In the cleansing process, the body produces extra fluids, named catarrh, which flow from the body's orifices to drain away the unwanted substances. . When these fluids increase, the bacteria within the fluids increase their action, breaking down the toxins to further decrease their harm. If the flow of catarrh continues too long, then the bacteria multiply out of balance, creating secondary infections. In addition, we might experience nausea and vomiting, diarrhea or skin eruptions in order to expel these toxins. When further assistance is needed, then the body mobilises its enzymes from other physiologic functions in order to help metabolise, detoxify and remove the toxins. In order to improve the function of these enzymes, the body temperature rises, leading to what we experience as fever. The body also diverts blood away from less vital organs, such as the digestive system, to the vital organs, such as the liver, heart, kidneys, glands and lymphatic system. We experience this as a decrease in appetite, and nausea with eating. Twice a year, in fall and spring, a person undergoes a natural cleansing process, both spiritually and physically. I described this process in the Elul-Tishrei edition of "The Natural Path". This occurs only when the person listens to his or her intuitive intelligence, to eat the right foods and to perform the right emotional/spiritual rebalancing. However, when we don't, then the creative process, the "net spread over all the living", sends us a different type of "messenger", viruses. Viruses, yes, also a part of the creative process, undertake their vital function of forcing us to cleanse ourselves of these body toxins. Viruses invade where an unbalanced internal environment creates excesses or weakness. The viral infection, whether in the nose, throat, stomach or lungs, ignites the body's cleansing mechanism, causing fever, fatigue, lack of appetite, diarrhea and lots of draining fluids. How should we react to the flu, and other viral infections? The Rambam explained to us that the best approach is to let nature take its course, only intervening to strengthen the body to help the natural process. He quotes Hippocrates, stating that nature is "wise and astute in doing that which is proper, and there is no need for anything else besides her for the cure of illnesses. However, the physician has to assist nature and support her, nothing else, and to follow in her path." (The Regimen of Health 2:3) How should we react to the flu or other viral infection? We should do the following: 1) rest, 2) take in extra fluids, 3) not eat solid foods, 4) not lower the fever and 5) take only herbs and supplements that strengthen the body within the natural process. In order to rest adequately, we need to stay home from either school or work. The extra fluids should include fruit and vegetable juices and healing broths to alkalinise and strengthen the body to help the cleansing process. Drink fluids until your urine is clear. Under duress, eat only fruits. Lower the fever only when in danger of seizures. The only medications that we should use are herbs to strengthen the immune system and improve metabolism and elimination. The Rambam warns us about excessive intervention, "Be extremely careful not to begin treating it (minor illness) and do not hasten to take medications whose intent is to relieve this minor illness…for if you undertake to treat these minor ailments, you do one of two possible things: either your action is in error and contrary to the intent of nature and damages her and increases the harm, or your action is correct but you restore nature to its natural activities and you teach your nature laziness so that it becomes accustomed not to do that which is proper except with assistance from the outside." (Regimen of Health 4:3) When we treat the flu and other viral infections with cough suppressants, fever reducers, anti-nausea medication and antibiotics, we negate the cleansing process, leading to either prolonged or recurrent infections. Some even suggest that antibiotics drive the toxins in deeper by killing off the good maintenance bacteria within the gut and organ systems. By killing off the "good" bacteria of the gut, antibiotics further increase the likelihood of digestion problems and chronic disease at a later time. Therefore, it is crucial to use probiotics, acidophilus or yoghurt after finishing any course of antibiotics. Eating during the acute process decreases the cleansing, and increases the flow of catarrh and phlegm, increasing the possibility of secondary bacterial superinfection within those fluids. Are antibiotics and flu-shots forbidden in all cases? Obviously not, for when the body is so weakened by our lifestyles, surrounding environment or age, then they may be necessary in crisis situations. However, even in these crisis situations when such treatments are necessary, we must strive to strengthen the body after the crisis so such drastic measures won't be again necessary. What should we think of all the "conventional wisdom" of modern conventional treatment of viral syndromes and the flu? As the Rambam further clearly states, "most of what the people consider to be good is in truth bad, and most what they consider to be bad is in truth good." (The Regimen of Health 3:16) It is vital that we return to the proper path of living. Veering off the path leads to activation of this re-balancing system, leading us to suffer from poor health and even shortening of our lives. (Maharal, Derech Chaim, entire book) In contrast, returning to the path brings us physical, emotional and spiritual health and vitality, and a "lengthening of days". (Rambam, The Regimen of Health 3:15) With Chanuka just past, when our nation experienced the victory of the path of light over the path of darkness, may we all return to the path of light, the natural path, to health and vitality. May we recognise that we are integral and active agents in this natural path, divine in origin, part of the creative process. May we also understand that when we follow this path, we drive the creative process forward, bringing us closer to the wholeness of our full redemption. Yehuda Ben-Asher, M.D. publishes a
bimonthly newsletter, The Natural Path. Dr. Ben-Asher has a Jerusalem
practice in Naturopathic Medicine. 993-3446Z The past two thousand years of Jewish history is replete with examples of Jews being "reminded" of their "temporary residence" status. One should, therefore, not be shocked by the recent sharp rise in world-wide anti-Semitism. When I was growing up in the sixties in New York, my father would comment about isolated anti-Semitic acts (e.g., synagogue or cemetery desecrations) that at least we should remember that we're in "galut"! Perhaps there was adequate "ha'ba'im" awareness in my home environment that ultimately brought my family out of the American "galut" to join the miraculous historic process of the ingathering of exiles in the land of Israel. Rabbi Dr. Aaron Adler, Jerusalem How history repeats itself! Yehuda now addresses the very same person whom he sold into slavery. The Midrash understands that when he approached Yosef, Yehuda intruded the innermost depths of his brother's consciousness. While it was Yosef's intention to conceal his identity, Yehuda, "tied together narrative, appeal, and argument until he drew the secret from Yosef" (Artscroll). What was this secret and to whom was it revealed? We are accustomed to saying that it was Yosef's disclosure of his true name to his brothers. Moreover, the scream, "I am Yosef" reverberated through the palace chambers to every niche and cranny in Egypt. The Kotzke Rebbe noted that, in effect,
Yosef was also marveling at his essential self when he cried: "I am [the
same] Yosef, your brother whom you sold into Egypt!" He became acutely
aware that in all his time in the defiled land, he did not change. To
which other commentators remarked that if Yosef's new identity clarified
to all what was misunderstood till now, how much more will the ultimate
call of "Ani Hashem" profoundly affect all man- kind. [The Parshat Vayigash Homepage]
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