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(Midrash Chazit, Shir Hashirim 7:14). The commentaries ask: What 4. It is permissible to tell a patient that a test (bronchoscopy) here
is the connection between the rescue of Yosef by Reuven and the is not as reliable as would be desired.
Chanukah lights? The Sefer Rosh Dovid (by the Chidah, Parshas Vay- 5. The Associate Director of a department is obligated to tell the
igash, s.v. ubeterem) explains, according to the Sages, that if Reuven director what he believes is the correct treatment of the case. He
would have known that the Torah would credit him for his deed with is forbidden to consider his own loss of clients.
the words “And he saved him from their hand,” he would have carried
Yosef on his shoulders. (Vayikra Rabbah, Parshah 34:8). Why did
he not do so? When Yosef relayed his dream about eleven stars that
would bow down to him, he showed everyone that Reuven did not
sin in the episode with Bilhah, and that he was still included in the
enumeration of the twelve tribes. (Bereishis Rabbah, Parshah 84:15).
Therefore, Reuven suspected that if he forthrightly attempted to save
him, his brothers would say he had done so for his own honor. They
would claim that he was motivated by a desire to see the fulfillment
of the dream, so that it would be known to all that he had not sinned.
Had he known that the Torah would testify that his only intention
was to save Yosef, then he would not have been concerned about
arousing this suspicion.
Likewise, regarding the Chanukah lights, it says in Tractate Shabbos
(23a), that if one has two doors, one has to light Chanukah lights at
both doors so that he should not be suspected of not having lit. This
explains the juxtaposition between the two concepts in the Midrash.
Reuven did not save Yosef with all his strength, because of “and at our
door, all manner of precious fruits”- because of the possible suspicion
that would be aroused, as hinted by the Chanukah lights.
So, we conclude from the words of the Chidah, that if the treat-
ment in a regular ward is adequate, it is permissible for the director of
the ICU to leave the patient in the regular ward so as not to fall under
suspicion of accepting a bribe.
We can still, however, differentiate between the case of Reuven
and Yosef, and our situation here. Had Reuven not rescued Yosef,
he would not have acted contrary to halacha, since the brothers had
judged and halachically decreed that Yosef should be killed. In our
case however, perhaps there is an obligation to give the patient the
best treatment possible, even if by doing so the physician would cause

188 1 Medical-HalacHic Responsa of Rav ZilbeRstein Division of Work in Hospital 2 201