Toras Kohanim quotes Chanina ben Chachinai who asks why the Torah uses the word, l’horos, which primarily means “to teach.” He explains that a Kohen may not view and determine the contamination of a plague unless he had first been taught by his rebbe. It is no different than a medical student who must be taught the various intricacies of medicine “hands on”. The above issue is reflected in recent rabbinic discussions concerning the halachic attitude towards the time-honored approach to medical education of bedside rounds. This involves performing activities of clinical care at a patient’s bedside.
The Netziv, zl, focuses on the words “to teach.” He cites the Raavad who explains that the Kohen would show the affliction to the student-Kohanim in town in order to teach them how to identify tzaraas. Thus, the patient/metzora becomes the text for student instruction. In his Tzitz Eliezer, Horav Eliezer Waldenberg, zl, explains that the Netziv is referring specifically to the case of tzaraas where there is a punitive aspect to the illness. Thus, he rules that, “This is the law of tzaraas,” is not a general policy of medical education. Tzaraas is not a medical disease, but rather a manifestation of Hashem’s displeasure with the metzora’s violation of the laws of appropriate speech, as well as for his flagrant gossiping and embarrassing others. Thus, the bedside education received by the student-Kohanim is a form of atonement for the embarrassment he has caused others. Clearly, having one’s body on display for a group of students can be quite embarrassing.
Rav Waldenberg rules that while it is appropriate in the case of tzaraas, the physician must request the patient’s permission prior to entering the room and using his/her body for study purposes. While it is certainly true that physicians learn much from their bedside interaction with the patient, it cannot come at the patient’s expense.
There are contemporary medical professionals, well-versed in Halachah, who debate this ruling. They contend that the Netziv’s psak, halachic decision, applies to all illnesses. He concludes more as an afterthought that concerning tzaraas, the afflicted person has a penance issue to experience, so this might even be good for him.
After all is said and done, respect for the privacy of a fellow Jew – especially one who is bedridden and, thus, in emotional turmoil – is a basic halachic value, as well as an ethical concern. Addressing the emotional well-being of a patient is almost as important as his/her physical condition. A physician’s bedside manner, as well as the respect he/she gives the patient plays an important role in the recovery process. If someone is made to “feel good,” they want to be healthy. It is plain common sense.
