Saturday, April 30, 2022

דבקות בתורה



שמעתי מאחד מנכדי ר' יהודה קולדצקי ראש ישיבת היישוב החדש, מעשה נפלא על הגרי"ז גוסטמן.

כידוע, ר"י קולדצקי (להלן רי"ק) למד בגרודנא אצל הגרש"ש, והגרי"ז גוסטמאן היה בעת ההיא מזקני התלמידים (עלטעררס), והארי שבחבורה.
 
רי"ק היה מכונה בישיבה יידל סקידלר (ע"ש מוצאו), וכבחור צעיר היה מתאמץ לדבר בלימוד עם הגרי"ז גוסטמן.
רי"ק עלה לארץ, והגרי"ז עבר את אימי השואה ואחריה היגר לארה"ב. כל אותם השנים לא היה ביניהם שום תקשורת.
 
בשנת תשל"א עלה הגרי"ז לארץ, ורי"ק שהחשיב עצמו כתלמיד חבר שלו, שמע שארי עלה מבבל ובא עם אשתו לבקרו, (הגרי"ז התאכסן אז במלון המלכים ברחביה).
 
וכך תיאר רי"ק: דפקתי על הדלת, והגרי"ז השיב יבוא, נכנסתי הושטתי יד לשלום, הוא שאלני מי אתה? השבתי, אני יידל סקידלר למדתי בגרודנא בין השנים אלו ואלו, הוא השיב, איני מכירך, אמרתי לו, ישבתי במקום פלוני בישיבה, ולמדתי חברותא עם פלוני ופלוני, והוא בשלו, איני מכירך.
 
יצאתי מן החדר בפחי נפש, וכשהתחלתי לרדת במדרגות נזכרתי במו"מ של הלכה שהיה לי עמו בגרודנא, שבתי על עקבותי נכנסתי שוב לחדר, ופתחתי בשאלה ששאלתיו באותם הימים בגרודנא, תיכף ומיד ננער הגרי"ז הושיט לי ידו ואמר בהתעוררות, שלום עליכם יידל סקידלר.

התלאות והזוועות שעברו על הגרי"ז גוסטמאן, השכיחו ממנו את חבריו ומיודעיו, אך לא את התורה שלמד עמם, כשהזכירו לו את דברי התורה מאותם הימים נזכר על ידם גם בהם.
 
ללמדנו מהי דבקות בתורה.

הוצאת זרע לצורך פריה ורביה/ פרחים לרבנית


מצאתי מאמר הלכתי הדן בבעיה כאובה ומעשית של הקפאת זרע לצורך קיום מצוות פריה ורביה. את המאמר כתב הרב משה ביתן חבר לשכת הרבנות בחולון.
הוא מספר בין השאר:
וכעת, אספר לכב' העורך שליט"א, שבשנת תשמ"ז הוזמנתי אל הגאון ר' עובדיה יוסף זצ"ל לישיבת "חזון עובדיה" בירושלים. ובהגיעי אליו, פתח את ספרי "באר משה" (ח"א עמ' ק"י), שבו הבאתי את דעת הרמ"א (אבה"ע סימן כ"ה ס"ב), שאם מוציא זרע באקראי ואינו רגיל בכך יש מקילים ומתירים. ומיד ביקש ממני הגר"ע יוסף זצ"ל, שבעת שאוציא את המהדורה הבאה של הספר אמחק את דעת הרמ"א, כיון שכבר כתב מרן הבית יוסף, בהגהות בדק הבית, "ואלו היה רואה מ"ש הזוהר בעונש המוציא זרע לבטלה כי הוא גדול משאר העבירות שבתורה לא היה כותב זה שכתב" עכ"ל.

העורך הרב ד"ר הלפרין מביא הערותיו לנושא הנדון, ובין השאר כותב:
הלכה למעשה נחלקו בדעתם שנים מגדולי הפוסקים של הדור האחרון, הגרי"ז גוסטמאן והגר"מ פיינשטיין זצ"ל. הרב ישראל זאב גוסטמאן, שעוד בצעירותו היה דיין חשוב בווילנה בבית דינו של ה"אחיעזר", פסק באופן חד משמעי שכל איסור השחתת זרע מקורו בביטול פריה ורביה. לדעתו, כשיש צורך בהוצאת זרע לצורך פריה ורביה, ההיתר הוא לכתחילה, ולא רק בדיעבד .
הרב הלפרין מוסיף ומעיר: בשנת תשל"ח, אור ליום ג' דחוה"מ פסח, שאלתי את הגרי"ז גוסטמאן שאלה רפואית הלכתית בשם זוג שומר מצוות. התשובה ההלכתית היתה תלויה בשאלה מהו מקורו של איסור ההשחתה. הרב גוסטמאן זצ"ל הורה להתיר את הפעולה שהיו לה השלכות עתידיות לגבי אפשרות קיום פ"ו. כעבור שבועיים קרא לי הרב גוסטמאן ובקש ממני לחזור לבני הזוג, להסיר מהם דאגה ולומר להם שההיתר הוא לכתחילה ולא בדיעבד. על בקשה זו חזר הרב גוסטמאן שוב כעבור זמן.
לעומתו הרב משה פיינשטיין, גדול הפוסקים בארה"ב בשלש הדורות האחרונים, פסק שאיסור הוצאת זרע באופן שאיננו קשור לגוף האישה , שייך לגדרי איסור הניאוף עם כל המשמעויות ההלכתיות הנובעות מכך.

ברצוני להעיר, כי בכל שנה היה הרב נוסע לכחודש לארצות הברית, והחליף את ר' משה פינשטיין כפוסק מרכזי. אני גם זוכר שיחות טלפון של ר' משה פינשטיין , לטלפון הציבורי של הישיבה, והוא היה מתייעץ לא פעם עם הרב. משנפטרה אשתו הרבנית- פסק מלסוע. הוא הסביר שנסע בעצם בשבילה, וכעת אין סיבה לעזוב את הארץ. יחסו אליה היה מיוחד מאד- הוא גידל וורדים בגינה מדין הכרת הטוב על השיחים שהצילו אותו בזמן השואה, טיפח אותם וקטף פרחים לאשתו. וגם כאן, משנפטרה פסק מלעבוד בגינה. מצאתי, באתר חרדי סיפור זה המשלים את סיפורנו:
אחד הענקים שפלשו לדורנו הנהנתן, והביאו אל אווירת-הבמבה שלנו מחדר משכיתו של נשיא ישראל, מרן רבי חיים עוזר וגוריו, היה מרן הגרי"ז גוסטמאן זצ"ל. זכיתי להכיר אותו מקרוב, נר אלוקים טרם יכבה, בישיבת ר'מיילס ברחביה, כשחייו כבר הפכו לשעיטה אדירה, חסרת-מעצור לפסגות קדושת התורה.
במלאת השלושים לפטירתו, פרסמתי מוסף רחב-יריעה על אישיותו המדהימה. במהלך הכתיבה נועדתי עם תלמיד ותיק שלו, והוא סיפר לי בין היתר, שלאחר מותה של רעייתו נותר הרב גוסטמן, הארי-החי, כבוי. שבר כלי.כשהוא הבחין שאני כותב את המשפט הנ"ל, הפסיק אותי בזעזוע.
"אל תכתוב. חלילה! הצבור לא צריך לדעת!"
"פשיטא". אני מרגיע ומאיר לו פנים. "מעצמי אני מבין. אדם גדול אמור להיות אדיש עם פטירת רעייתו".
לא רק שפרסמתי את העובדה, אלא שפרסמתי גם על העובדה העלובה הזו מאמר לעצמו.
צריך גם לדעת רקע. מרן הרב גוסטמן זצוק"ל, מחברי בית-דינו של נשיא ישראל רבי חיים עוזר מווילנה, היה בשנות המלחמה פרטיזן. היה גם גאה על כך שנזדמן לו לחנוק במו ידיו הקדושות איש גסטפו. במשך חודשים הסתתר עם רעייתו בבור חשוך.
הוא סיפר לי פעם, שבחשכת הבור ההוא הספיק לגרוס שלושים פעם את סוגיותיה של זבחים...
תקופת הבור החשוכה-המאירה הזו, חיברה בינו לרעייתו הרבנית ע"ה באופן נדיר. כשעלה לירושלים, והגיע אל המנוחה והנחלה – גידל וטיפח גינה, על מנת לקטוף ולהעניק לה במו ידיו פרחים מעמלו בערבי שבתות.

הרב גוסטמן זצ"ל על שירות צבאי


 

 


"חודשים ספורים לאחר סיום מלחמת שלום הגליל הגיע הרב גוסטמן כמטופל אחרון לד"ר פיינגולד, והקליניקה הייתה כבר ריקה מבני אדם. לאחר תום הטיפול, בעוד הרב יושב על כסא הטיפולים, שאל ד"ר פיינגולד את הרב: "הרב גוסטמן, יש לי שני בנים שמתקרבים לגיל צבא (למדו בישיבה לצעירים של ´מרכז הרב´), מה כתוב בתורה של משה רבנו, הולכים לצבא או לא?" והוסיף ד"ר פיינגולד והתחייב שלא יספר את התשובה לאף אחד.

"רק רגע" השיב הרב גוסטמן. קם מהכסא. לבש את הפראק ואת הכובע הרבני, עמד ואמר: "עכשיו תשאל" (כאילו רצה לומר, זו שאלה רצינית וצריך לענות עליה באחריות של תורה). ושוב חזר ד"ר פיינגולד על השאלה. אמר הרב: "אמרת מה כתוב בתורה של משה רבנו? בתורה של משה רבנו כתוב: "האחיכם יבואו למלחמה ואתם תשבו פה" (כך אמר משה רבנו לבני ראובן וגד). ואז הלך הלוך וחזור בחדר כשיד ימינו חצי מורמת כמנהיג, וחזר על הפסוק כמה וכמה פעמים, כל פעם בקול יותר חזק. ולבסוף הוסיף ואמר: "אתה יכול לספר את מה שאמרתי לכל אחד. זה מה שאני אומר לכל מי ששואל אותי. אבל מי שואל אותי..."
 
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הקראתי לרב ברניקר זצ"ל (חתנו של הרב גוסטמן) את הציטוט המופיע לעיל. בקשתי לשאול האם הדברים שפורסמו בשם חמיו נכונים?
 
ענה לי הרב כך: א. הוא עבד הרבה בשביל שבני הישיבה יקבלו פטור. שנית, מה שהיה אומר בישיבה תמיד - אם היה בחור שלא היה לומד, היה שואל אותו: 'בשביל מה אתה נשאר בישיבה? תלך לצבא'. וביקש לוודא שאכן שמעתי את הדברים שאמר)!
 
לעצם הענין. ד"ר פינגולד כבר לא נמצא בחיים כמה שנים. אי אפשר לי לומר אם זה כן נכון או לא נכון. אבל הבנים שלו כנראה התכוונו ללכת לצבא, הוא בעצמו היה חובש כיפה סרוגה, תלמיד של הרב סולוביציק. ממילא צריך לענות לכל בנאדם לפי המצב שלו. אם הסיפור עם כל הפרטים האלה נכונים, איני יכול לומר כן או לא. הסיפור כבר נדפס כמה פעמים. אינני אומר שהמעשה היה או לא היה, צריך להבין מי היו הילדים שלו.
מסקנת הדברים לעניות דעתי: אם תורה אין כאן, חכמה יש כאן. הרב גוסטמן היטיב להבין ולהכיר את העומד לפניו. זיהה את נתוני המקרה, ופעל בהתאם. אם כבר בניו של הד"ר מתכוונים ללכת לצבא, ואין בכוונתם לגדול בתורה (כפי שהשתמע מדברי החתן), מדוע לא יתמוך בצעד שהם כבר בין כך מתכוונים לעשות?! הרי לנו גדול בישראל תלמיד חכם וגאון מופלג, היודע להלך נגד רוחו של כל אחד.
 
אגב, יש בנותן טעם לצרף לכאן דוגמה מעין זו על ראש ישיבה ידוע בבני ברק בדור הקודם, בשם הגאון רבי אליעזר מנחם מן שך זצ"ל, על אודותיו מסופר (שמעתי באוזניי מאחד מתלמידיו): כי עלה פעם למונית ביום ה' באייר שחל בו יום העצמאות של מדינת ישראל, אמר לו נהג המונית: 'חג שמח'. השיב לו הרב: 'אם חג אצלך היום, שיהיה לך שמח'. 

אגב, דעתו של הרב שך בענין הליכה לצבא ביחס לאותם שאינם לומדים, עולה בקנה אחד עם דעתו של הרב גוסטמן. והדברים ידועים.

Friday, April 29, 2022

An Idolatrous Gimmick: Burn One; Get Five Trouble Free





The laws of Molech are found in Parshas Achrei Mos [Vayikra 18:21]. The Sefer HaChinuch (Mitzvah #208) records this Biblical prohibition that had been prevalent in Biblical times—the sacrificing of a person’s offspring to an idolatrous deity known as Molech. This has to be one of the most difficult of all idolatrous rites to understand. The ritual consisted of parents handing over their child to the priests of Molech. The priest, the Chinuch suggests, would somehow wave or present the child before the idol and then light a big fire in front of the idol. The priests would return the child to the father and the father would pass the child through the fire which was in front of Molech.

The Chinuch cites a dispute between the early commentators about the fate of the child offered to Molech. Rashi and the Rambam understand that the child would merely be quickly passed through the fire, but would not be killed. The Ramban understands that the child is actually burned to death by the fire. This is a mind-boggling thought. How could a father take his own son and kill him in the service of Avodah Zarah?

The Chinuch points out that technically the prohibition applies to one who gives some of his sons to Molech (mi‘zar-oh l’Molech). But theoretically if a person would offer all of his sons to Molech, he would not be deserving of the death penalty.

This is counter-intuitive. How could it be that someone becomes deserving of the death penalty by putting one (of many) sons through the ritual; but escapes the death penalty for putting all of his (other) sons through this ritual? What is the interpretation of this?

No less a personage than the Teshuvas haRashba deals with this question (Chelek 4 Siman 18). The Teshuvas haRashba explains that it is perhaps possible to excuse a person who offers one of his sons to Molech. He is not totally wicked and for him the Torah recommends the death penalty so that it should serve as his kapparah (atonement). But a person who sacrifices all his sons to Avodah Zarah is so bad that the Torah does not allow him to have kapparah. A court executed punishment which provides atonement is too good for him. The Torah wants him to die at the Hand of Heaven and to suffer for all time.

The Chinuch offers his own explanation for this paradox, which simultaneously explains the irrationality of Molech worship in general.

He explains that the priests of Molech used to tell the parents: If you sacrifice one of your children to the Avodah Zarah, the other children will turn out good. It was all a ploy. Everybody wants to have good children. This was a great gimmick: Give us one son; put him through the fire (according to the Ramban – let him die); but the rest of your children will be great kids! This was the come-on, and it explains how people were led to involve themselves in this patently inhumane form of idolatrous worship: It is worth it to sacrifice one child for the sake and betterment of the other children. This is the Chinuch’s very novel and unique rationale for this practice.

What does this have to do with us? Today we do not have Molech; we have never witnessed such a crazy idolatrous rite. More to the point, nowadays the Biblically present Yetzer HaRah (evil inclination) for Avodah Zarah has been removed. The Talmud says that the Men of the Great Assembly nullified the Yetzer HaRah for Avodah Zarah [Yoma 69b].

Some time back I read a very interesting article by a Rabbi Henoch Plotnik. He points out that Molech may be gone, and nobody puts his child through fire anymore, but unfortunately, we still sometimes practice Molech. How is that? Sometimes parents are willing to sacrifice one child for the sake of the other siblings.

There are no guarantees in life and we cannot pick our children. We all want each of our children to be a great Torah scholar and the next Godol HaDor. But not all children are cut out for that. Sometimes a child belongs in a school that is not a “Class A” yeshiva, not an “Ivy League Yeshiva,” and not even a “University of Maryland State Yeshiva.” He needs to go to a third or fourth rate yeshiva, because he is not cut out for heavy duty Talmudic study. Sometimes parents need to come to the realization that not every boy is cut out for intense Yeshiva study.

However, sometimes parents conclude, “No. Our son must get into THAT yeshiva.” Because if I put him into that OTHER TYPE of Yeshiva, it will make it hard for his siblings to find desirable marriage partners (“it will shter their shidduchim). Even though this yeshiva is not for him, and this kid is going to fall on his face and be miserable in this yeshiva, the parents feel it is worth it to sacrifice this child for the sake of the other children. “I need to make shiduchim. I have five daughters!”

His point was—is this not the modern version of Molech? Is this not the same crime of sacrificing one child because it is going to be good for the other children? Modern man looks at Molech and says “How can people be so crazy? “How could they fall for this? How could they sacrifice one child for the sake of the other children?” The more things change, the more they stay the same. Of course, we are not so primitive as to burn them, but we still sometimes sacrifice them nevertheless.

The illustration above is not the only example. There are many things that we will not do because of “What will they say?” and “How will this affect the rest of the family?” On the altar of “How will people look at us?” we sacrifice one or more children—for the good of the other children.

This is a difficult challenge and a difficult situation to be in, but Solomon’s wise advice was “Educate a child according to his nature” [Mishlei 22:6]. Everybody quotes this rule of thumb (Chanoch l’naar al pi darko), but we do not always practice what we preach. It is a nice saying, but sometimes it comes at a price. Sometimes applying this principle means giving the child not what you had imagined for him or her, but giving what that particular child actually needs.

Rav Frand 

אולי אתה צודק

 

Thursday, April 28, 2022

Did Rav Moshe Ztz"l Read Newspapers?

  



The Steipler once sent a shaliach to Rav Moshe Feinstein regarding an important issue which the Steipler wanted Rav Moshe to become involved in. The shaliach discussed the issue with R' Moshe and told him all the details. When he was finished, he pulled out a Hamodia newspaper, explaining that this newspaper happens to have an article about the inyan. Rav Moshe declined to take the newspaper, saying that he had already heard the details so there is no need for him to see the article. The shaliach persisted, explaining that it was possible that he missed one or two important details.

Rav Moshe responded, "I have not held a newspaper in my hands for seventy years. As soon as I read a newspaper, I will no longer be qualified to pasken because my mind will not be one hundred percent Da'as Torah."

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Rav Moshe Tendler: My shver was uniquely sensitive to society. Despite what they write in all the books about him, my shver never failed to read the Yiddish newspaper – either the Tog in the early years or the Morgn-Zhurnal later on – cover-to-cover every single day. People publish that he would walk down the street and avert his eyes when he passed by newspaper stands. There are a thousand talmidim of his who will testify, “I bought the paper and handed it to him in the lunchroom in the yeshivah,” but it does not make a difference for some people – they do not want to hear that. Even when he was not well and the doctor insisted that he must lie down to sleep for an hour, he would go home, put on a bathrobe, and smuggle a newspaper into the bedroom so that his wife would not see it. He sat there reading the whole time, rather than sleeping. I used to ask him, “Why do you read this chazeray (junk)?” He would respond to me, “Dos iz mayn vinde” – this is my window [to the world]. He understood society and his piskei Halachah show that. He used to say, “People think that because I’m aware of society, I became a meikel (lenient decisor). What do they want me to do – paskn incorrectly? I’m not a meikel – I pasken the way it has to be. The Halachah takes into account societal factors.” This willingness to be exposed to society made his teshuvos more meaningful and more acceptable.

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Some Gedolim read newspapers. Others didn't. Who was right? Both groups of course b/c both were לשם שמים... 

NEW!!!

  The Mitzva Of Loving Your Neighbor - What Exactly Is It?

  The Mitzva Of Loving Your Neighbor: What Exactly Is It? - Part 2

  The Mitzva Of Loving Your Neighbor: What Exactly Is It? - Part 3

  Yahrtzeit Shiur In Memory Of Rav Aryeh Tzvi Frommer ztz"l Hy"d

Tuesday, April 26, 2022

The Neighborhood Bully

 Bob Dylan - 1983

Well, the neighborhood bully, he's just one man
His enemies say he's on their land
They got him outnumbered about a million to one
He got no place to escape to, no place to run
He's the neighborhood bully.
The neighborhood bully he just lives to survive
He's criticized and condemned for being alive
He's not supposed to fight back, he's supposed to have thick skin
He's supposed to lay down and die when his door is kicked in
He's the neighborhood bully.
The neighborhood bully been driven out of every land
He's wandered the earth an exiled man
Seen his family scattered, his people hounded and torn
He's always on trial for just being born
He's the neighborhood bully.
Well, he knocked out a lynch mob, he was criticized
Old women condemned him, said he should apologize
Then he destroyed a bomb factory, nobody was glad
The bombs were meant for him. He was supposed to feel bad
He's the neighborhood bully.
Well, the chances are against it, and the odds are slim
That he'll live by the rules that the world makes for him
'Cause there's a noose at his neck and a gun at his back
And a license to kill him is given out to every maniac
He's the neighborhood bully.
Well, he got no allies to really speak of
What he gets he must pay for, he don't get it out of love
He buys obsolete weapons and he won't be denied
But no one sends flesh and blood to fight by his side
He's the neighborhood bully.
Well, he's surrounded by pacifists who all want peace
They pray for it nightly that the bloodshed must cease
Now, they wouldn't hurt a fly. To hurt one they would weep
They lay and they wait for this bully to fall asleep
He's the neighborhood bully.
Every empire that's enslaved him is gone
Egypt and Rome, even the great Babylon
He's made a garden of paradise in the desert sand
In bed with nobody, under no one's command
He's the neighborhood bully.
Now his holiest books have been trampled upon
No contract that he signed was worth that what it was written on
He took the crumbs of the world and he turned it into wealth
Took sickness and disease and he turned it into health
He's the neighborhood bully.
What's anybody indebted to him for?
Nothing, they say. He just likes to cause war
Pride and prejudice and superstition indeed
They wait for this bully like a dog waits for feed
He's the neighborhood bully.
What has he done to wear so many scars?
Does he change the course of rivers? Does he pollute the moon and stars?
Neighborhood bully, standing on the hill
Running out the clock, time standing still
Neighborhood bully.

Rav Baruch Shmuel Deitch

 הציבור נקרא לעורר רחמי שמים מרובים לרפואת רבי ברוך שמואל בן לאה לרפואה שלמה בתוך שאר חולי עמו ישראל.

The Placebo Effect

  

Eric Barker


It all started with a Persian rug. The patient brought it as a gift for Ted Kaptchuk because he had “cured” her. Ted accepted it gracefully… despite not believing a word she said. He wasn’t a surgeon or an oncologist, he wasn’t even an MD. Ted dispensed herbs and acupuncture.

Ted’s a sincere and reasonable guy. He believed his work had some ability to make his patients feel better; that’s why he did it. But this woman was saying he had cured a problem with her ovaries that required surgery. As he told The New Yorker, “There was no way needles or herbs did anything for that woman’s ovaries. It had to be some kind of placebo, but I had never given the idea of a placebo effect much attention.”

Years later he was invited to visit Harvard Medical School. Researchers were exploring potential new therapies based on alternative medicine and wanted his insight. And this is where he first got some formal exposure to the placebo effect. Often, the effect was so strong that it was more powerful than the drug being tested. This made doctors angry because it got in the way. Ted was confused. We’re trying to relieve pain and this relieves pain. Why would you hate it?

And that’s when Ted knew what he would spend the rest of his career doing. He wanted to help patients by understanding this “nuisance” that brought so many people relief. Ted would remark, “We were struggling to increase drug effects while no one was trying to increase the placebo effect.” He thought we were ignoring one of the most powerful tools in medicine. So Ted devoted himself to showing doctors the error they had been making.

And that was not going to be easy. He was going to have to prove this scientifically, or no one would listen to him. He didn’t have an MD or a PhD. He knew nothing about conducting clinical studies or the statistical methods necessary for research. So he would have to learn...

CUE THE ROCKY THEME

Ted asked the top medical statisticians at Harvard to take him under their wing and teach him. It was absurdly difficult to go from herbs and acupuncture needles to rigorous math, but he was dedicated. Ted worked hard. And that hard work paid off when he was able to start leading studies—and especially once he started seeing the results. He wasn’t crazy. The placebo effect couldn’t kill viruses or excise tumors, but it had incredible power to make “real” medicine even better.

He split migraine patients into three groups. The first received a placebo in an envelope labeled “Maxalt” (an FDA-approved migraine drug). The second got real Maxalt in an envelope labeled “placebo.” The third got Maxalt in an envelope labeled “Maxalt.” What was the result? Thirty percent of those receiving the placebo labeled “Maxalt” felt better. And 38 percent of the ones who got the real drug labeled “placebo” got relief. Statistically, the results were indistinguishable. The placebo was as powerful as the drug in relieving pain. But that wasn’t the most important insight. The ones who got Maxalt labeled “Maxalt” felt better 62 percent of the time. That’s 24 percent better than the same exact medication when it’s labeled differently. To get maximum effectiveness, you needed to maximize the placebo effect.

And he even learned how his previous work had helped people. Ted took two groups of patients and gave one real acupuncture and the second “sham” acupuncture (seems the same to subjects but the needles don’t penetrate the body). Both reported similar improvements. So Ted’s acupuncture didn’t “really” provide any relief—but the placebo effect did.

Of course, Ted’s research met with resistance. But now he could hit back with rigorous research. He made it very clear he wasn’t saying the placebo effect was going to cure cancer or fix broken bones. But Ted could now prove placebos had legit physiological effects on patients when it came to pain and anxiety, and boosting the results of “real” treatments.

Ted showed it wasn’t magic and it wasn’t fake. Naloxone is a drug that blocks opiate receptors, usually used to counteract heroin overdoses. But Naloxone also blocks the body’s natural opiates, endorphins. Guess what else happens when you give Naloxone to people? The placebo effect stops working. So placebos aren’t multidimensional-quantum-crystal-healing-magic: they’re a normal process that leverages the body’s natural painkillers in some way that modern medicine did not yet understand. And that effect could be profound. Eight milligrams of morphine is a lot. But patients who receive it and patients who are merely told they received it experience the same amount of relief. You have to up the dosage by 50 percent to get the drug’s effect to surpass that of a placebo.

It wasn’t long before the no-MD guy with a degree from a Macao Chinese medicine program was receiving grants from the NIH to further his research. But what was troubling Ted now was though he knew the placebo effect was real and useful, he wasn’t sure just how and why it worked. And he was finding some strange results in the data that told him the rabbit hole went even deeper than he thought...

Four placebo pills a day work better than two. Blue placebo pills are superior at improving sleep; you’ll want green placebo pills for reducing anxiety. But placebo capsules beat placebo pills—and placebo injections were even better. Oh, and expensive, brand-name placebos beat cheap generic ones. Huh? Why would the method of administration make such a difference when the (inactive) substance delivered was always the same? And the craziest result of all? Placebos even worked when they were “open label” placebos—yes, you could tell people that the fake medication was fake and they’d still feel better.

And that’s when he realized why he had been such a good healer even when dispensing alternative medicine treatments. The placebo effect was about the ritual. It was about the patient’s belief that they would get better. Injections look more serious than pills, so they increase the placebo effect. Brand-names and big price tags scream legitimacy, ergo, more placebo effect. But it wasn’t all about deception. More empathy, more attention, and more concern from a doctor conveyed the same power. One of his studies showed that 28 percent of patients given no treatment had symptomatic relief after three weeks. They got better on their own. But 44 percent of patients given sham acupuncture with a doctor who was “business-like” improved. The ritual and attention had a positive effect. But what happened when the sham acupuncture was combined with a doctor who really showed concern? When the physicians were instructed to have a forty-five-minute conversation with the patient? Sixty-two percent of the patients felt better. Caring had a dose-dependent effect.

Again, this isn’t going to kill the Ebola virus or replace bypass surgery. But then again, how often are we going to the doctor for those serious things versus little stuff where we just want less discomfort? And “real” medicine works even better with the placebo effect. But what that means is “real” medicine works better when someone shows us they care.

Ted Kaptchuk proved that while we have certainly gained enormously from improvements in technology, we also lost something along the way by ignoring the power of compassion. Rushed doctor visits reduce the placebo effect and reduce patient recovery. We pay lip service to bedside manner, but it has real effects on patients. Of course, we want real drugs and real surgery with “real” effects. But they work so much better—scientifically better—with the human element that delivers those “fake” placebo effects.

Ted Kaptchuk hasn’t practiced acupuncture in over twenty years. But he has been applying the lessons he learned back in those days in his new role. In 2013 Ted was appointed to full professor of medicine at Harvard Medical School. He still doesn’t have an MD or PhD. He leads the Program in Placebo Studies and the Therapeutic Encounter at Harvard. It’s the only program in existence dedicated to the placebo effect, the human side of medical science.

So that’s Ted’s story...

But we’re not done yet. We still haven’t explained why the placebo effect works. Yeah, yeah, doctor-relationship-heals-you-blah-blah is nice and poetic and pretty perfect for my book, but we’re not here just for feel-good stories. If our body can just turn off the pain, why doesn’t it? What’s the evolutionary logic behind why those warm feelings can sometimes matter as much as “real” treatment?

Think of pain not as a direct effect of injury but more like the “NEEDS SERVICE” light on your car dashboard. It tells you something is wrong and needs addressing. Your body is saying: You need to stop what you’re doing and take care of this. Care. As we saw, it’s central to the placebo effect. It’s why placebos work even when we know they’re placebos. When someone cares for us, the more attention they give us, the more competent they seem, the better tools they use, the more time they spend with us, the more our bodies notice. And then your body can tell you a new story: Someone is caring for us. I don’t need to shout at you with pain anymore. We’re safe now. And it turns the “NEEDS SERVICE” light off. 


Loneliness heightens our attention to negative emotions because you’re not safe, you have no one looking out for you, and your body knows that historically this has been mucho bad for us. The placebo effect is the reverse. It says, Someone is looking out for us. Backup has arrived. We are safe now. Up to 66 percent of therapy clients say they felt better before they even had their first appointment, just as a result of an intake interview. Help is on the way. I can turn the light off. Caring can heal you. Usually when I hear fluffy sentences like that, my eyes start to uncontrollably roll upward, but it’s true, scientifically.

It turns out placebos do have an active ingredient: human beings caring for one another.