Tehillim for the Sick

Although it is universal custom to recite Tehillim on behalf of one who is ill, there are a number of authorities who actually oppose doing so. This opposition is based on the Talmudic teaching that it is forbidden to make use of "words of Torah" as a remedy for illness. It is also written that one who does so is considered to be engaging in a form of sorcery[1] and has "no share in the World-to-Come."[2]  As the Rambam writes: "One who reads a verse from the Torah [as a remedy for illness]…not only are they engaging in sorcery but such people are heretics (kofrim batorah)…they are using words of Torah for physical healing but the Torah is only for spiritual healing".[3] In fact, the Shulchan Aruch rules that it is forbidden for a person who is ill to recite Tehillim for himself.[4]

As one can imagine, the halacha is not in accordance with this view. It is likely that the custom of reciting Tehillim for those who are ill originated in a different and somewhat contradictory Talmudic source. In a different passage, the Talmud actually teaches that in order to cure a number of ailments, such as a headache, throatache, and stomachache, one should engage in Torah study.[5] However, this is not due to any intrinsic connection between Torah study and medicine, but rather, it is an exercise in which we hope that God will provide healing in the merit of one's torah study. Indeed, when reciting Tehillim one should keep in mind that the words themselves have no therapeutic value but rather it is in the merit of reciting words of Torah that one's prayers for healing should be answered.[6] Furthermore, it makes no difference whether one recites Tehillim or if one studies some other area of Scripture. There is no advantage of one area of Torah study over another for the purpose of arousing Divine assistance.[7]

It is also noted that the Rambam and Shulchan Aruch specifically prohibit "reciting a verse of the Torah" as forbidden. As such, it is suggested that perhaps it is only the recitation or isolation of a single verse or chapter of Tehillim as a remedy that is problematic, but reciting entire chapters of Tehillim at random is permitted.[8] Oddly enough, there is only a concern for "sorcery" and "heresy" when reciting verses in their original Hebrew.  There is no restriction on reciting verses of scripture in other languages should one feel the need to do so.[9]Finally, in the event that someone's life is in immediate danger one is permitted to recite any verse, chapter, or combination of Tehillim under the principle of pikuach nefesh.[10] In any event, the Rambam is of the opinion that the recitation of Tehillim as a remedy for illness serves no purpose other than to provide a false sense of security, a "placebo effect" of sorts.

The widespread practice of reciting specific chapters of Tehillim, or chapters which correspond to a person's name, may indeed be halachically problematic. This is because doing so seems to imply that there are certain verses or chapters of Tehillim which are more likely to provide healing than others. There is no basis for favoring any chapter of Tehillim over another and doing so gives the appearance that the recitation of Tehillim is some kind of magical incantation.[11]It is interesting to note, however, that according to all authorities one is permitted to recite Tehillim in order to pre-empt an illness or other misfortune. For example, it is permitted to recite Tehillim in order to be protected from a potentially harmful or dangerous situation.[12]

Somewhat related to this topic is the misconception that a mezuza has some sort of inherent or magical ability to provide protection. This, of course, is ridiculous. It is not the mezuza itself that provides protection, but rather, it is in the merit of properly performing the mitzva that does.[13] Therefore, the practice of hanging a mezuza around one's neck or affixing a mezuza to one's car is completely ridiculous and may indeed be a violation of the prohibition of witchcraft.

[1] Shevuot 15b.

[2] Shevuot 15b; YD 179:8.

[3] Rambam, Hilchot Avodat Kochavim 11:12.

[4] YD 179:8.

[5] Eruvin 54a.

[6] Minhag Yisrael Torah, YD 178:2.

[7] Sefer Hachinuch 512.

[8] Tiferet Yisrael, Sanhedrin (Chelek)

[9] Rema, YD 179:8.

[10] Tosfot, Shevuot 15b; YD 179:8.

[11] Segulat Yisrael in the introduction.

[12] Berachot 3a; Shevuot 15b.

[13] Gilyon Maharsha, YD 289.