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this we learn that one should not tell a patient that the results of in a yeshivah ketanah refuse to dismiss a child from the
his vision tests are not good, but rather one should say that the
results of the previous test were better.
There was once a patient who was unaware of the true nature of
his illness. Once he was tested by an expert physician, who informed
him that was stricken with a certain disease. The patient was shocked
to hear this ominous news. Had the physician been careful not to
impart sad news, he would not have stumbled.
So, too, one should not reveal bad news to a patient. As explained
in Shulchan Aruch (Yoreh De’ah #337): A patient whose relative died
should not be told, lest he go out of his mind. One should also not re-
veal bad news to a woman who has just given birth because for seven
days she has a presumption of being in danger. (Orach Chaim, #329)
Our Sages state, in Tractate Niddah (31b), that a woman after child-
birth should bring a korban since the labor pains cause her to swear
that she will no longer be available for her husband. Why does the
Torah rule seven days later for a male son and fourteen days later for
a female? The extra joy that comes with the birth of a son causes the
mother to regret her oath sooner. We see from here that joy causes
the mother to heal. How can we cause her anguish at a time like this?
Our Sages say (Berachos 58a; Kesubos 62a) that a sigh of anguish can
break a person’s body. How can we cause a woman within seven days
of childbirth to fall apart from anguish?
The Birkei Yosef (Yoreh De’ah #402:12) and Pischei Teshuvah (ibid
s.k.12) cite Responsa Panim Me’iros which states that one should not
relay tragic news on Shabbos or a holiday, and even Purim, because it
is forbidden to cause a person pain or hold back his joy on those days
where there is an obligation to be happy.
1 AnsweR to Question 3
In regard to the third question about when and how to tell a patient
that he is in the process of becoming blind, our answer is: One should
hint this to him in a way that leaves room for doubt. One should tell
him: It is possible that your vision will gradually weaken, and there-
118 1 Medical-HalacHic Responsa of Rav ZilbeRstein
5
school if the principal instructs him to do so? Does this
not resemble the situation at hand? The principle wants to
dismiss the child for the good of the institution and for the
good of the other children. Perhaps the teacher sees what
is good for the specific child standing before him. Who has
the right to make the final decision?
These are some random thoughts, not completely de-
veloped, which occurred to me while reading Dr. Brayer’s
letter, without truly knowing the facts. Therefore, I do not
feel that my words come to dispute Dr. Brayer’s, but only
to arouse some new thoughts.
Prof. Shimon Glick, Internal Medicine,
Be’er Sheva
To the honorable Rav, shlita.
Regarding Dr. Brayer’s question about transferring an
elderly patient, the transfer can certainly lead to cognitive
change (mostly confusion) and emotional deterioration
such as depression.
Any transfer of a person against his wishes is an affront
to his dignity and his freedom to choose. An infirm pa-
tient in need of nursing care, who is often helpless, is more
sensitive to this and may become depressed. The transfer
symbolizes a further deterioration of his condition, bring-
ing him one step closer to the end.
On the other hand, despite the difficulty in overcoming
these feelings, the physician and the administration bear a
responsibility towards all their patients. They must deter-
mine whether leaving the patient in the department will
cause harm to the other patients. The injunction to “heal
he shall heal” applies to all the patients in that department.
The amount of staff-members in a unit for the infirm is
smaller than in a nursing ward. Leaving a nursing patient
on the geriatric ward puts pressure on the staff to devote
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