EXOD561 See [[LEV213]] Leviticus 18:5 live ROSNER-BLEICH 144

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EXOD562 It is a negative commandment not to curse one's father or mother as Scripture states, And he that curses his father or his mother shall surely be put to death [this verse]. If one cursed him [his father] by the Divine name, he would deserve death by stoning, and this even if he cursed them [his parents] after their death, by the Divine name. If he cursed them by a substitute Divine name, he should receive whiplashes. One should not impose an oath on his father that contains an imprecation; nor should he be the emissary of a religious court to excommunicate him. It is forbidden to disgrace them; for whoever disgraces his father or his mother, even by a hint, is accursed by the word of the Almighty, since the Scripture says, Cursed be he who dishonors his father or his mother (D'varim 27:16).

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EXOD563 The Rabbis taught: It is written: "And one who curses his father and his mother, he shall be put to death," and (Leviticus 24:15): "A man, if he curses his God, he shall bear his sin." Scripture hereby equal rights blaspheming father and mother to blaspheming the Holy One Himself (Kiddushin 30b)

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EXOD564 … if one actually curses one's parents, the Torah decrees nothing less than the death penalty [this verse].Even if one did not go quite that far,… it is wrong to insult one's parents. Thus verbal abuse of parents, aside from sharing in the more general prohibition of oppressive speech [ona'at devarim], involves the added violations of the positive commandment to respect our parents and the prohibition of cursing them.

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EXOD565 See [[EXOD557]] Exodus 21:15 strikes DORFFWITO 214-5

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EXOD567 Needless to say, the normative Jewish view today is that a Jew turns to a doctor to heal every illness, even though Jewish thought still believes that all healing ultimately comes from God. … Rabbi Moses Feinstein of the 20th century clearly states the normative Jewish viewpoint explained above regarding how doctors work in tandem with God: God is fully aware of man's most modern capabilities to heal when He brings the sickness to an individual, and God wants man to use the full range of cutting-edge medical knowledge in order to heal each sickness as quickly as possible. Responsa Igrot Oshe, Orach Chaim 3:90

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EXOD568 One of the 613 Torah commandments incumbent upon every Jew is to be healthy and protect oneself from harm. That Torah tells us to guard ourselves from sickness and anything that may bring harm to the body, and the Talmud equates sustaining even a single human life with the infinite value of an entire world. Deuteronomy 4:15, Sanhedrin 27a Therefore, every Jew has a special obligation to do whatever it takes to remain healthy. This appears to include taking any medications that would bring someone back to health as well as protect the body from becoming ill in the first place. The Talmud understands this principle to be the logical way to live one's life and even asks why a verse is necessary. Bava Kama 46b. When a person is sick, he or she should call a doctor, says the Talmud. The Torah specifically tells us that a sick person should be healed by a doctor (this verse). Maimonides seems to indicate that just as a doctor has an obligation to heal a patient, so too, a patient has an obligation to try to protect his or her health and prevent sickness. Maimonides commentary on Mishna Nedarim 4:4. In a different context, Maimonides emphasizes a Jew's obligation you strive to be healthy, explaining that someone who is not healthy cannot fulfill his mission on earth to serve God properly. Maimonides, Hilchot De'ot 3:3, 4:23. Furthermore, in building a Jewish community, there are certain rudimentary elements that must be present, even in the case of the smallest Jewish population living together. In addition to a synagogue and a teacher, every Jewish community must have at least one doctor.

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EXOD569 See [[EXOD233]] Exodus 15:26 healer AMJV 98

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EXOD571 The official view of Judaism on medicine is summarized in the Tur Yore Deah, §336: "The School of R. Ishmael derived from the words Verappe yerappe ('and the offender shall cause the victim to be thoroughly healed,' [this verse]) that permission is granted the physician to heal. The physician may not say 'Why borrow trouble? I may err and appear like one who killed a person unwittingly.' He shall indeed be exceedingly careful in exercising his art even as a judge must be careful in deciding criminal cases. In like manner, the physician may not say: 'God smites, and shall I heal?' This is not the way of men with regard to healing, as we find Asa and his sickness consulting not God, but physicians. Hence Scripture came to teach us that the physician is permitted to heal. He who is zealous in the work of healing is praiseworthy; and he who refuses to heal is a shedder of blood." Repeated in the Shulchan Aruch, this represents the law of traditional Judaism. The Kitzur Shulchan Aruch places the responsibility upon the patient. In time of sickness it becomes a religious duty to consult a physician. The neglect of calling for medical aid constitutes an active presumption on the part of the sufferer, for he seems to presume such righteousness as to merit the direct miraculous help of God. [Nahmanides, Torat Haadam, Shaar Hasakanah, and p. 16f. and Comment. on Leviticus 26:11]. It is instructive that medical means for checking pestilence were not regarded by the masters of Judaism as interference with the will of God. While teaching man to submit to the inevitable, they urged him to resist the things that blight life and to promote human health and welfare.

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EXOD570 See [[LEV1119]] Leviticus 26:16 wreak OXFORD 313-4

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