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                  The source of this law is the Tosefta (Bava Kamma, 6:6), where it            The Shaarei Tzedek takes this further and writes that if a woman was
               says: An expert physician who healed with a license from a beis din             born infertile, the treatment of her infertility is not in the province of
               and damaged a patient is exempt from a human court but will answer              medicine and subject to the permissive rulings regarding medicine,
               to a Heavenly Court. Furthermore, the Beis Yosef explains the Tosefta           since it is essentially an attempt to change her nature rather than
               as follows: An expert physician who healed with a license from a beis           heal her. Many Acharonim reject this opinion. Certainly, if a woman
               din and damaged the patient is exiled to a City of Refuge. Responsa             has already given birth to boys and girls and then seeks treatment
               Tashbetz, Part 3 #82, says that the Tosefta requires lashes if the phy-         for secondary infertility, it is questionable whether treating her is an
               sician damaged the patient by accident, but if he killed him, even              enactment of the mitzvah “And heal, he shall heal.”
               unintentionally, he is exiled to one of the Cities of Refuge. (Note:                                       
               in the Tosefta on Makkos published in the Talmud we have before
               us, this halachah is not found; it appears in a manuscript, Makkos,
               Zuckermandel edition, Ch. 2:5, p. 439.)
                                                                                                         A dentist who drilled the wrong tooth
                  This requires clarification. When a physician whose patient dies is
               exiled to a City of Refuge, he is essentially accorded the same treat-              1     Question
               ment as anyone else who kills unintentionally. If so, why should the
               physician who caused damage to a patient be exempt from payment?                While treating a diseased tooth, a dentist mistakenly drilled a healthy
               Is he not always responsible for his deeds, like anyone else? Perhaps           tooth. Is he obligated to pay?
               a physician’s mistake can be considered an ones gamur (a complete
               accident), comparable to someone who gives an animal to an expert                   1
               butcher, who inadvertently makes it into a  neveilah  by improper                         AnsweR
               slaughtering, in which case the butcher is exempt from paying (Bava             In Responsa Shevet Halevi (Part 4 #151), the author cites the Tashbetz
               Kamma 99b). The Tosfos explains (Bava Kamma 27b, s.v. uShmuel)                  (Part 3 #82), who writes that basic halachah obligates the dentist to
               that although a person is always responsible, even for something he             pay like anyone who causes damage, even if unintentionally. None-
               did by accident, this does not apply to an ones gamur, such has having          theless our Sages decreed that he is exempt in a human court but
               the item stolen from him, for which one is exempt. Therefore if an ex-          held accountable in the Heavenly Court. Tosefta says that if an expert
               pert butcher damages an animal, the act is considered an ones gamur             physician who heals with permission from the beis din inadvertently
               and he is exempt from payment. Perhaps an expert physician who did              causes damage, he is exempt, but if “he did more than he was sup-
               damage to a patient can be placed in the same category?                         posed to do,” he is obligated to pay. In other words, if he did only
                  If so, we are still left with the question of why, if a patient dies,        what the patient required, in an area in which he is competent [and
               is the physician treated like one who unintentionally [but due to               licensed] to work, and on that organ that needed his treatment, but
               carelessness] killed another? Why is he not treated like one who was            he was unsuccessful, then our Sages decreed that he is exempt from
               unable to prevent the killing, and is thus exempt from exile?                   paying for the damage he caused, “for the good of the world.” But if he
                  Let us explain the difference between a physician who mistakenly             “did more than he was supposed to do,” for example, he cut where he
               damaged a patient and a physician who mistakenly killed a patient.              should not have cut, or drilled in a place that was not necessary, then
               In contrast to the Tosfos, the Ramban (Bava Metzia 82b, s.v. umatzasi,          even though it was unintentional he is obligated to pay.




        8                1  Medical-HalacHic Responsa of Rav ZilbeRstein                       Compensation for physicians’ errors  2                           13
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