רופאים וריפוי רוחני

00:01 This is Icarus, and one of the things that we're definitely going to do today is butcher a bunch of doctors' names because a lot of the letters we're looking at today have unpronounceable doctor names on them where it's doctor something with a bunch of syllables. So please, if you know the doctor or love the doctor in one of these letters, forgive my horrible pronunciations of their names. Um, today we're gonna talk about Refuos Hanefesh and its connection to Refuos Haguf. That is, the Rebbe talks in a lot of places and a lot of letters about the idea that when somebody is physically sick, one of the ways to cure them of their physical sickness is first of all to make a Kli in this world by involving a doctor and by going to a doctor and listening to the doctor's advice. But that in addition to that, we frequently need to heal their soul, that you end up having problems physically because of spiritual problems, and that spiritual advancement can help cure bodily problems. So the Rebbe tells many doctors and also tells many patients that while they have to focus on their physical healing, they also have to focus on spiritual healing in conjunction with physical healing. We're gonna look at a bunch of those letters today. Most of them in this-- in today's particular section of letters are going to put the emphasis on the physician, on the healthcare provider, on the person who has influence in that area to push that people

01:06 should become more involved with Yiddishkeit as a way of curing them, which I just think is so interesting because doctors, I think most doctors usually compartmentalize a little bit, right? They, uh, they heal their patients while they're healing, and then maybe they give a Shiur, uh, they give like a Daf Yomi Shiur afterwards. The Rebbe's saying here that he wants doctors in the doctor's office to be telling Jews and non-Jews that in addition to whatever medicine he's giving them, he also has a spiritual cure, which is investing in the mitzvahs that are shaiach to those people. So with that introduction, let's look at our letter. Our letter is from exactly fifty years ago, give or take a day. It is Tes Lul Tav Shin Lamed Gimel in this letter, um, of the year nineteen seventy-three. The letter is Yud Tav Tav Tzadik Zayin. It is written to Dr. Krisnickokoki, and it is, um, it is, uh, begins Shalom Uvracha. I'm gonna do it every time. Shalom Uvracha. The Rebbe writes, The Rebbe is thanking him very much for informing him of the progress of the health of a certain person. I guess this person was, uh, this patient was also shaiach to the Rebbe. Everybody shaiach to the Rebbe. But the Rebbe was happy to hear the, the report from this doctor about a particular patient. That name is, of course, omitted from the letter. Since we have this opportunity to talk, let me first start off by wishing you and all of yours a

02:23 a good new year and the Rebbe gives him a bracha that he should be able to give a cure, and not just any cure, but a lasting cure to all those who turn to him. Here's our part. It should be God's will. The Rebbe gives him a second bracha. So the first bracha is that you should succeed when it comes to healing people's bodies, but the second bracha is that you should also succeed when it comes to healing people's souls if they do need that. the Rebbe says, "Here's what I mean." I want you to strengthen people in Emunah and Torah and Mitzvahs. Faith, Torah, and Mitzvahs. And as a doctor, you certainly don't need to be told that the health of a body and the health of a neshamah are dependent on one another. So what the Rebbe is telling him here is that you are a doctor, your job is to heal bodies, but I also would like you to be involved in healing neshamas, specifically in strengthening people in Emunah, Torah, and Mitzvahs. And you as a doctor understand that the health of the soul is tied to the health of the body. Now, in this letter, the Rebbe does not tell him that in his doctor's office, he should be telling people spiritual cures. That in this letter it sounds like, you know, go to work, heal their bodies, and then when you get home, uh, make sure that your other job when you're not healing bodies is to be healing

03:33 people's souls in Emunah, Torah, and Mitzvahs. And as a doctor, you understand the importance of both. But when we see these other letters, we're gonna see the Rebbe doesn't just push that very basic idea that I think most frum doctors have already, that they have a dual responsibility. I think everybody has this idea, right? I think most of us in our jobs know that we go to work, and then when we get home, we have to help strengthen Torah and Mitzvahs in our communities. The Rebbe is going to tell a bunch of doctors in these coming letters that he wants them doing it in the doctor's office using their s-- using their official capacity as doctors to push Torah and Mitzvahs as practical cures for diseases. This is a med-- letter to a Dr. maybe Taub not sure, and the Rebbe doesn't even know. The Rebbe says it's Meisha shuz mechuneh Dr. Taub . That's what you put in-- that's what you put in Gittin and Ketubot when you don't know someone's name exactly. So a mechuneh Dr. Taub. He's known as Dr. Taub, and the Rebbe writes to him, Shalom Uvracha. First of all, he wrote something to the Rebbe that I just cannot imagine. You know, nowadays we have so many letters from the Rebbe, and we have so much experience with the way the Rebbe answers things that it's hard to imagine how people used to write letters like this to the Rebbe, but I guess they didn't have all this stuff

04:31 printed. You didn't always know what the Rebbe was gonna say in the year Tav Shin Tes Zayin. So this letter is from Tav Shin Tes Zayin. The letter is Daled Tav Shin Lamed Ches, and this doctor wrote to the Rebbe about how nice his community is. You can just imagine, right? What happens when you write to the Rebbe about how nice your community is? He makes you make it better. I'm responding to your letter. You're ve- you're very much enjoying the town you live in, your neighborhood. say that in your town there's Torah, there's Yerushalayim, and there's Hasidus. Kiss of death, right? I expect you and your wife to be increasing on these things and not be simply satisfied with what they are. This line I'm reading, even though it's not, uh, shaiach to our Shiur because it's really shaiach to our community. So this is a line that I think means a lot to all of us. That is that a shchunah, a neighborhood. What is a neighborhood's mitzvos? It's not the, uh, number of shuls, it's not the number of supermarkets, it's not even the kosher pizza shop or the Eruv. It is the individuals who are found in it who do things in it. That's what makes a community. Every single individual has a specific and also a very important role in making a community a community. It's not the building, it's not the mestes, it's not even the shiurim, it's the individuals. He goes, "But you, you are involved in healthcare."

05:49 We actually have several people who listen to this Shiur who are involved in healthcare in some capacity or another. So you who live in this frum community but are also involved in healthcare, nowadays everybody in science and the world at large agrees that the health of the body is connected to the health of the neshamah and its feeling of tranquility. And it's already known that Chazal said this regarding the peace in the lower world that's tied to peace in the higher worlds. The author then explains it's in Shulchan Aruch and Tanya. The kavana is that a person has two souls, and when they use Torah- They're able to, uh, strengthen both. Just moving right along through this letter. This is the part that I really wanted. Says, "I hope you will find the right words to tell this to people who visit you as a doctor in your doctor's office. And what should you be doing to such people who are patients who are visiting you? You should explain to them . Explain to them in ." The Rebbe is telling this doctor, "When a patient comes to visit you after you're done prescribing the medication, seeing them, taking their history, talking over their problems, talk to them about their neshamah. The Rebbe gives him options. You don't have to say what it says in Tanya. You can say what it says in , but tell him a and give him an idea of how to put his life on the right track spiritually when

07:08 he visits you in your office as a doctor." I found this very surprising. "In honor of the new year," this letter was also written around Rosh Hashanah, so it's a double whammy. "I wanna bring you a bracha you and yours a good year, a sweet year in physical matters and in spiritual matters." There's another letter to another doctor where the Rebbe says more or less the same thing, that he wants them to tell their patients in the doctor's office that they need to do as well, that they need to be involved not just in the physical cure, but in the spiritual cure of their patients, not just of their friends and family. So the Rebbe writes to this doctor, this is Dr. uh, Zaks maybe. Yeah? Zion Kovshin. Why not? Dr. Zaks. Dr. Sacks. Don't know. "You should have a lot of success healing the person you talked about among all the other patients who turn to you for medical help ." The Rebbe says, "I'm specifically giving you a bracha because I like the way you practice medicine. Based on your letter, it sounds like you're not just involved in healing their bodies, but you're also involved in . This is not , this is a third thing. This is you also care about your patients. This is what we call nowadays bedside manner. This was not popular in the year that this letter was written. This letter is in . The letter is is what? Uh, seventy-one. I think in nineteen seventy-one they

08:32 weren't talking about bedside manner quite as much as they do nowadays, but the Rebbe was very into it. When he found-- when he sensed that a doctor was, uh, involved in bedside manner and being good to his patients and caring about their lives, not just their bodies, they always got special attention from the Rebbe. So the Rebbe says, "Specifically because I can tell from your letter that you're also a person who cares about the patients, I want you to have a special bracha that they should be healed ." This is a very important part of making the cure, is the fact that you care about them. Certainly, I don't have to expand upon-- expound upon this or expand upon this when it comes to you because you understand what I'm talking about. Now, the part we need that is Hashem, who is the one who heals all flesh should help you succeed in treating bodies and also in healing the souls of those who turned you, of your patients, Doc. I'm referring here to the the godly soul. Using the values of, uh-- in incorporating the values of Yiddishkeit into your conversations, into your treatment plans for them. This should stand for you also in your personal matters outside of medicine . So once again, this is a little bit less clear, but it's also strongly implied here that the Rebbe wants these doctors explaining Yiddishkeit to their patients and encouraging the spiritual growth of their patients. We have a longish letter here that we're

09:49 not gonna read all, we're just gonna read a line of it. This is to another doctor. This is, uh, Avram, who is called Dr. Aronov, maybe. And the Rebbe says, this letter is and the year is . And down here at the very bottom of the letter, the Rebbe says, "You certainly saw the Rebbe's letter." Um, I didn't find a letter in . Uh, I wonder if the Rebbe just means the thing that he wrote, which would be one of the two maamarim or the Rebbe's . I gave you a copy in the WhatsApp group. You can flip through and see if you can find what the Rebbe is referring to. So in any case, somewhere in the Rebbe does talk about the connection between healing the body and healing the neshamah. The Rebbe says, "I hope very badly, very seriously, that you have and also in uh, specifically in ." Certainly, you know that according to science as well, health and physicality is specifically from spirituality . What the Rebbe is doing here that I like so much, what I'm using it for anyway, is that in this final paragraph the Rebbe says, "I can bring you a macher in for the fact that the is tied to , and I can also bring you a macher in science." So he's giving them-- he's giving him two sources and saying, "I expect you to have ." I have two specific letters here that are to patients, not to doctors. I actually think the second

11:12 one's to a doctor, but they're more about the patients, emphasizing that it is the study of Torah and the performance of mitzvahs that practically save lives. That when someone is sick, in addition to them visiting a doctor, that person needs to be told that they need to strengthen their, uh, their adherence to Yiddishkeit, their involvement in Yiddishkeit as a way of increasing their cure, as a way of helping with their cure. So this is letter it's from the year and the Rebbe writes the following: "I'm responding to your letter from and you write about your disease. You write that you're sick," or the Rebbe-- the Rebbe says, "the state of your health ." The Rebbe says, "I'm very surprised. People write to the Rebbe saying so and so is sick." I've personally done this on a few occasions, many occasions. I've heard somebody's sick, and I've written a letter to the Rebbe saying so and so is not well, wishing for a The Rebbe says, "I'm surprised you wrote to me about your physical problems , but I'm very surprised you didn't mention the health of your soul . You tell me that you're not feeling well, but you haven't told me whether you're learning Torah, whether you're keeping mitzvahs how well you're davening ." These two things are dependent on each other, telling the Rebbe that you're not feeling well, but not telling the Rebbe how your Torah and mitzvahs and tefillah are going is leaving out at least half the story, maybe more

12:20 than half. "I expect you to send me that supplementarily-- supplementarily. Send me over another letter telling me how your neshamah is doing." God should send his word and heal you using a specific doctor and a specific cure. God should heal you. Don't rely on faith medicine here. You have to go to a doctor, but God should use the doctor to cure you. And you should also increase in Torah, Chassidus, and Tefillah. And anybody who increases in this area, he-- things will be increased on him, specifically his lifespan. is a Gemara that refers to That's a real interesting one. Be very careful about Kiddush Levana, he says. That's a Segula for living a lot of long years. And B'bracha, the Rebbe's name. Okay, so this is the Rebbe telling a person who's not feeling well that if they're only worried about their disease and not worried about their, uh, their spiritual state, they're missing part of the cure and that they need to strengthen themselves in Torah, and specifically Torah and Chassidus, and in davening and in performance of mitzvahs, and that when they do that, they will get, uh, they will get cures, they will get longer life, specifically tied to Kiddush Levana that Rebbe suggests in this one. This letter is fascinating. This is to Dr. Hersh Leib Gordon, and the Rebbe writes to Hersh Leib Gordon. The letter is Tes-Reish Lamed-Tes in the year Taf Shin Chaf Zayin. That-- long story short, he needs to talk to his gaisha patients as well about

13:40 curing their souls, just not specifically about learning Torah as a cure for their souls. Gaisha, presumably the non-Jews need to be spoken about their, uh, their seven mitzvahs. But it sounds like here that it's not just a Jew whose health is based on their performance of mitzvahs, but also a non-Jew. So the Rebbe writes in this PS to the letter, The Rebbe says, "I see some of your writing every now and then," and, uh, he asks later on, "Please send me more of your writing." Okay where do I wanna go? Here, it would be, it would be extra for me to tell you, but I'm gonna say it anyway, that the health of a Jewish soul for every single Jew is directly proportionate to how tied that Jew is to Torah. That decides the health of their soul. It's Torah, full stop. Because it says about the Torah that the Torah is our life and the length of our days. And also when it comes to keeping mitzvahs, because mitzvahs, it says So when it comes to a Jew, the health of their soul, you know, you-- we talk-- we call this the Israeli taxi cab driver syndrome, right? Where they say that they're, they're a Jew in their heart, but they're not doing anything. The Rebbe says that if you wanna know how healthy a Jewish soul is, a Jewish soul is decline-- is declared healthy based on its attachment to Torah and its attachment to mitzvahs, 'cause Torah is and mitzvahs are things

14:48 that we live by. Now, the Rebbe says this here, for every person, including a non-Jew, the health of their body is tied to the health of their soul. But when it comes to a Jew, it's very emphasized when it comes to a Jew because we're so tied to our souls. So for Jews, it's very-- it's a very strong principle, but even for non-Jews, it's a strong principle, which would imply that when the Rebbe is telling doctors in those previous letters that they have to talk to their patients about the connection between the health of a soul and the health of a body, it seems to me from this letter that the Rebbe would also apply that to talking to non-Jewish patients about strengthening their neshamas. Their neshamas being a, uh, being tied to the Sheva Mitzvot B'nai Noach or to their own, uh, their own relaxation, their own spiritual well-being, whatever that looks like. It's just that with a non-Jew, it's not as tied together. With a Jew, their souls are so tied to their bodies, so you see these sorts of impacts immediately. I have one more letter that I wanna show you, and it is quite long, and I'd love to read all of it, so we'll just see how much we get through before the end of the hour. This is a letter that the Rebbe wrote to an Hasifa of Frum doctors. They made a meeting of Frum doctors, a conference, and the Rebbe gives them a ton of pointers on

15:51 how he wants Frum doctors to conduct themselves, what questions he wants them to answer, when he wants them to throw their authority around, and, uh, it's just so instructive. I don't know how much of it we'll get through, and I might skip around a little, but let's start off like we're gonna read the whole thing because this is just so telling, and of course, you have the, uh, letter in your supplementary material in case we don't get through it. This is the letter from the year Taf Shin Tes above. The letter is Gimel Tav Kuf Tzadhei Daled, and the Rebbe writes Shalom Uvracha. He says, "I'm very happy to have been informed about the Yeshiva, this meeting that you're having, and the g- of which the goal is to connect all sorts of Jewish doctors together, Jewish healthcare providers." It's true that in all times and in all places, in all situations, when you get people who fear Hashem together, it's always a good thing. But certainly with our generation, this applies even more. It's a confused generation. It's a generation that has just had I mean, this isn't long after the Holocaust. Uh, this was caused a lot of, a lot of people to get involved in De'a Sheker. Um, other things that were going on at the time, communism was on the rise. Whatever the Rebbe is referring to here, I'm not exactly sure, but there's various ideologies, and they're all very confusing, and so it's even more important for those who fear

16:55 Hashem to gather together in groups. I think that probably applies even more now than it did then, that the Rebbe is saying in, in confused times where people have a lot of different priorities, that's the best time to make conferences of-- from people who can talk about fear of God. I'm able to have an effect on this. The Rebbe says, "I would like to raise a bunch of points that a lot of people are mistaken about or that they, uh, that they trip over, uh, in order to strengthen this conference." So the Rebbe is writing to them with a couple tips. First of all, real science, science done right, its goal is only to find the truth. That's the goal of real science. Therefore, s-science can never come to a proper conclusion that is a that contradicts the true Torah because Torah is true. The deeper you go looking into the science, since the Torah is true, and since real science is also true, that mean it's searching for the truth, that means that science, the deeper you look, should be proving the Torah more and more often. If you find that science and Torah are not lining up, that means that science hasn't gone deep enough because the method of science is a method of truth. When it comes specifically to doctors, when it comes to your job as doctors, I want you to really push down the idea that the physical is the only factor when it comes to medicine. I want you

18:22 to pay more attention to the health of the body-- the, the fact that the health of the body is dependent on the health of the nefesh. There is a medical expression now, the Rebbe says, that healthy body, health-- healthy soul, healthy body. Certainly in our days- We can tell that, um, specifically nowadays, that we can see how just how much a small problem in the nefesh can cause a large problem in the body. The healthier the soul is, this gives the soul more ability to fix bo-pro-problems in the body. This makes the body more susceptible to cures. The healthier the soul is, the healthier the body is. The Rebbe says you see this even in science, that there are certain cures that work better on people who are pushing themselves, on people who very badly want to live, very badly want the cure to happen. That spir-- the spirits of a person, are tied to the effectiveness of a cure. When someone loses hope, good medicine doesn't work as well as when they have hope. So the Rebbe is using this scientific idea to say that this also applies to a Jewish idea, a, uh, a spiritual idea, which is that the stronger the neshamah, the better the cures will work. So a doctor can give a medication, sometimes it works, sometimes it doesn't. One of the reasons it doesn't work sometimes is because of their mental state, and sometimes the reason why it doesn't work, the Rebbe says, is because of their spiritual state.

19:40 That our spiritual states help influence the drugs that we take to work better on us. This is the, uh, general celebration of the sura over the chemer and also the efes over the kamus, quality over quantity. And here the Rebbe says in this paragraph that even when it comes to things like vitamins and, uh, small thi-- small chemicals that our body needs, vitaminium, um, and I don't know what this word is, armanim? I don't know what that is. Anyway- Hormonium. Hormonium. Okay. What is it? Hormonium, like hormones. Hormones. Hormones, thank you very much. Hormones, vitamins. When it comes to small things that are in our bodies, even if there's a very small amount of them, they're completely necessary. And when you have a little bit less than that small amount or a little bit too much, you can throw off the balance of the whole body. So now that we know that in science, it's much easier for us to understand spiritually how even very small spiritual actions can throw off the entire body or help the entire body. That one small mitzvah and one small-- and somebody could say, I don't know, "How is putting on tefillin going to cure ? How is it gonna cure cancer?" And the answer would be, I don't think you understand that a very small amount of a different hormone, a very small amount of a different vitamin really can change the entire flow of the body. And similarly, very small mitzvahs can cure very large spiritual problems.

20:47 Now, in addition to that, everything I said above, the Rebbe says, are general principles I want doctors to live by. These general principles are, to do a quick review, the general principles were that science is going to seek truth, so when science and Torah contradict, that means that science just needs to catch up. As doctors specifically, I want you to pay attention to the importance of the health of the neshamah and how that influences the health of the body and the effecti-- and the efficacy of cures. And three, that I want you to emphasize that small things make a big difference in both science and in spirituality, so that small mitzvahs can push people in the right direction. Those are general principles the Rebbe says. I have a couple things I'd like you to specifically address as doctors, and a lot of these are still in play, and these, these are still things that healthcare providers should be involved in according to the Rebbe. First of all, I want doctors to be pushing the idea that taaras hamishpacha is helpful. How do they do that as doctors? I don't know. They can tie it to science if they like. Maybe they just are the people with doctor after their name or in front of their name saying to do taaras hamishpacha. The Rebbe wants specifically doctors to be involved in promoting and emphasizing taaras hamishpacha, family purity. And also emphasizing kashrus. Once again, I don't think the Rebbe is saying here that he wants doctors

21:54 writing books explaining that pork is dangerous for you. I think the Rebbe wants people to use their authority as doctors to push a kosher diet as a spiritual cure. Milah. This is an area where we've needed it even more in the recently, because in the recent years, there's been all sorts of, uh, all sorts of state attempts and federal attempts even, and in some countries, countrywide attempts to, uh, to get rid of milah or to change how we do milah. The Rebbe wants doctors at the forefront of the milah fight, making sure that milah can be done properly. Being careful around reproductive organs, specifically the Rebbe says to be involved in, in, uh, in anything involving reproductive health to make sure that we don't do things like siros, that the treatments that we do and the surgeries that we do don't prevent, uh, don't prevent people from procreating. He says specifically when it comes to prostate surgery, this probably also applies to things like radical hysterectomies. When it comes to anything involving the reproductive organs, the Rebbe wants doctors at the very front line, making sure that they don't violate Halakha. Obviously, to save a life, you can do these things, but anything short of that, When it comes to, uh, when it comes to medicines, this one's for-- there's one person in the room who should be listening. When it comes to medicines, whenever possible, make sure they are kosher. Why are-- Why do people not make sure that medicines are kosher? Look at

23:06 the lesson here. Because they don't care enough. It's because they don't, they don't care enough, they don't pay enough attention, that they decide to just give out treif whenever somebody needs a cure. If possible, we should be pushing to make sure we find kosher medicines. When it comes to autopsies, that is that they should, they should learn from models maybe, or from, uh, or from other-- Generally not to do, not to do, um, not to do autopsies to teach, uh, to teach, uh, to teach anatomy. To figure out cause of death, the Rebbe says in most cases, that's not necessary. In cases where it is completely necessary in order to save someone else's life, we're determining cause of death to head off a plague or something, in that case, to only do surgery in the immediately necessary areas and to make sure to bury everything afterwards properly. And the Rebbe says, there are a lot of other things like that that I would like you to be involved in. Let's conclude with the end of the letter. I think we have a minute. What he says in these last three paragraphs, I'm gonna summarize. What he says here is very interesting. Up until now, we keep on talking about how mitzvahs are not necess-- are, are, uh, mitzvahs are a key to, uh, to and also to so you might get the wrong idea and say, "I should be learning Torah and doing mitzvahs to keep my body healthy." Now, that's not allowed. That's not

24:15 why we do mitzvahs. It's not like why we learn Torah. We do-- That, that's, that's, um, that might be awesome. We learn Torah and do mitzvahs because God tells us to and because this creates a connection with Hashem. The Rebbe says, however, here's my intent. There are some people who are so spiritually sick that we cannot explain to them in any other way why they should be keeping mitzvahs. There are some people who are so distant from Yiddishkeit that I'm appear-- apparently distant from Yiddishkeit, certainly distant from the practice of Yiddishkeit. We can't bring them closer any other way. In that case, we have to do everything we can. To bring them close to Torah and mitzvahs. And through that, we can emphasize that it will benefit their bodies. So whereas it is not appropriate, and sometimes maybe even a little bit ulcer, maybe fully ulcer, they tell people to learn Torah and do mitzvahs for some s-physical gain. There are some people who are so sick in their neshamas that they are unable to be convinced to do mitzvahs any other way. We simply-- There are certain people who cannot be convinced that kashrus is a priority, that Shabbos is a priority, that chinuch done properly is a priority, unless they get sick. And in that case, we should use the fact that they are sick to explain to them that they could be healthy if they would keep Torah and mitzvahs. So the Rebbe says, this is not for normal people who are

25:24 healthy in their neshamas, but for people who have unhealthy neshamas, we do need to sometimes use Torah and mitzvahs as a carrot or maybe even as a stick to explain that this will lead to bodily health. And the Rebbe gives them a berakhah that all should go well with their conference. So I guess to make a very, very quick summary of everything we just said, the Rebbe tells us that, uh, doctors need to be involved in Refuos Hanefesh, that Refuos Hanefesh is tied to Refuos Haguf, that doctors in their official capacity as doctors should be telling their patients, "Here's your medicine, but also let's strengthen Torah and mitzvahs." This principle should apply not just to Yidden, but even by Goyim in a lesser way, but in a significant way. The Rebbe gives sources for this idea in both Chassidus and science. And when the Rebbe finally talks about what he wants from doctors, he has a couple major principles. The major principles being that there is no contradiction between science and Torah, that, uh, there is a connection between the healing of the body and the healing of the soul, that-- What was the last one of the general ones? That, uh, that very small things make a very big difference in both Torah and mitzvahs. He has a list of things he wants them involved in specifically. And finally, he says that when it comes to encouraging people to keep Torah and mitzvahs, there are some people who are so spiritually sick that the

26:28 only way to convince them to keep Torah and mitzvahs is to tie it to a physical ill- phys- a physical illness or the danger of a physical illness. And in that case, go right ahead and do it because we need to help these people spiritually. That's it.