Ancient Wisdom: Jewish Teachings on Hygiene and Health

Even today, as we delve into the guidelines found in our sacred texts, we are in awe of the wisdom of the Chazal (Sages) on topics beyond religious doctrine, particularly regarding the remarkable insights on hygiene embedded in the Torah, Talmud, and rabbinic literature. In the contemporary era, awareness of hygiene and personal cleanliness is widespread throughout the Western world, and sterilization and cleanliness are standard in every modern hospital. However, in ancient times, there was little awareness of this crucial aspect. It wasn't until much later in history that the significance of medical equipment sanitation was understood.

When the first hospitals were founded, medical professionals believed that the risks associated with childbirth would decrease. To their surprise, not only did mortality rates not decline, but they increased significantly compared to home births. It was only in 1879 that Louis Pasteur demonstrated that infections were the underlying issue. Many mothers who died did so a few days after giving birth. A day after delivery, they would begin shivering, their temperature would rise, their pulse quicken, and then they would slip into confusion and lose sensation, followed by death. This was all due to infections that penetrated the mother during childbirth.

As early as 1817, Johann Peter Frank, known as the 'Father of Public Health,' published his book, 'General Medical Policy,' in which he expresses admiration for the hygiene laws found in the Bible and Talmud. However, these principles were not implemented practically until Pasteur's era.

The sterilization practices introduced by Pasteur in hospitals reduced childbirth-related mortality to less than 1% of all births. To illustrate, shortly before Pasteur's time, the renowned midwife William Hunter insisted on using a pair of rusty forceps, claiming, 'The better the midwife, the thicker the rust layer on the instrument'(!). If we examine the laws of the Torah, we see that the Creator firmly embedded the laws of cleanliness and sterilization within them.

In Talmudic literature, we find a remarkable awareness of the importance of cleanliness and sterilization in everyday life, and especially in medical treatment. For example, when performing surgery, tools made of bone, rather than metal, were recommended because 'iron causes festering.' (Chullin 77b). Additionally, the Talmud suggests using barley to cut an area rather than metal because it 'causes festering' (Yevamot 76a).

Rashi explains that it causes bruising at the site, and another interpretation is that it leads to swelling at the site. In the laws of Shabbat, there is the well-known rule that one does not desecrate Shabbat unless it is a matter of life or death, or danger to one of the limbs. Nevertheless, the Amora Shmuel states that wounds inflicted by iron pose a life-threatening danger, warranting the desecration of Shabbat.

Today, with our awareness of the dangers of tetanus bacteria found on rusty metal and their deadly effect, even penetrating a small wound, it's clear why Shabbat can be desecrated for this, and why it's crucial to avoid metal contact with an open wound. Astonishingly, the Talmudic sages had this information about such dangers, even though their era lacked our modern understanding of these risks.

Precautions Against Disease

From the Talmudic sayings, we see how much our sages valued personal cleanliness. Rabban Gamliel and his son Rabbi Shim'on praised the Eastern peoples for kissing each other's hands instead of mouth-to-mouth (Berachot 8a; Genesis Rabbah 74b). In Derech Eretz, it is stated that 'One should not drink from a cup and give it to another due to life-threatening danger.'

In the will of Rabbi Eliezer the Great, it is explained: 'For perhaps he has an ailment in his body, and something from his mouth transfers to the residue, making the other sick' (Orach Chayim 170:8). Today, with our understanding of the risks posed by bacteria like tetanus found on rusty metal and their lethal effect—even when penetrating a small wound—it is clear why Shabbat is desecrated in such cases and why precautions must be taken against metal contact with an open wound. It's astounding that the Talmudic sages were aware of these dangers long before they were widely recognized.

Hygienic Precautions

The Torah places great emphasis on personal and public cleanliness, even during warfare, a period typically devoid of basic hygiene considerations. It instructs that, 'When you go out as an army against your enemies, be guarded against anything evil... You must have a designated place outside the camp where you go to relieve yourself. And you must have a tool among your gear, and when you relieve yourself, you must dig a hole with it and then cover up your excrement... For your camp must be holy' (Deuteronomy 23:10-15).

The Torah mandates the preparation of a special area for toilets, located outside the camp, equipped with sanitary tools, and ensuring thorough coverage of waste to maintain environmental cleanliness, all embedded within the Torah's laws.

Our sages held rigorous standards for body washing and cleanliness. They said that the verse from Lamentations, 'My soul has been deprived of peace; I have forgotten the goodness,' refers to someone deprived of going to a bathhouse or at least washing hands and feet with warm water.

A story about Hillel the Elder illustrates how he walked with his disciple after teaching and when asked where he was going, he responded that he was going to perform a mitzvah. The students inquired further, and Hillel explained he was going to... the bathhouse, emphasizing that maintaining bodily cleanliness is a mitzvah of utmost importance (Leviticus Rabbah 34:3).

The Talmud in Nedarim (page 81a) states that neglecting body washing leads to boils and ulcers on the body, neglecting head washing can impair vision, and not laundering clothes can cause the wearer to become disturbed.

Our sages also declared that overall bodily sweat is harmful and dangerous, and one must avoid contact with it around the eyes, although facial sweat is not harmful (Jerusalem Talmud Terumot 8). The importance of hygiene is evident from the Talmudic saying that without certain amenities, like baths, a wise person should not reside in that place (Sanhedrin 18b).

In the Talmud Shabbat (page 50), it is taught that 'a person may wash their face, hands, and feet daily for their Creator's sake.' Rashi explains that the beauty of creation should lead one to bless the Creator of such beauty, highlighting the significance of keeping the divine image maintained and clean.

A properly ventilated home holds great importance too. Hence, the saying: 'Woe to a home with windows opening into darkness' (Exodus Rabbah 14:2). They even stressed the need for adequate living conditions, advising: 'Spend less on other things and more on your dwelling' (Pesachim 114). It is also mentioned in Tractate Ketubot (page 110) that residing in large cities is difficult due to overcrowding and lack of space (as explained by Rashi).

Caring for Physical Health

In our time, dental health is understood to be crucial to overall health. Many diseases manifest in the mouth before becoming apparent elsewhere, allowing a vigilant dentist to save a patient's life through early detection. Gum diseases, bleeding on slight touch, and loose teeth can signal broader health issues.

Furthermore, neglecting dental and oral hygiene can lead to illnesses affecting the abdomen, heart, and other body systems. Interestingly, an ailment described in the Talmud named 'ciphtina' is a disease that spreads from the mouth to the digestive system, with a symptom of bleeding gums when something is placed in the mouth. This condition is still known as ciphtina today.

In concern for human health, the sages advised: 'One should not drink water from rivers or ponds using one's mouth or one hand (unless filtered first); if he does, his safety is his responsibility because he may swallow a leech,' (Avodah Zarah 12). Tosefot explains that these are worms that can inhabit the intestines and cause significant distress by absorbing the host's bloodstream and harming the digestive system. Rabbi Dr. Avraham Steinberg, in his work 'Encyclopedic Medical Halacha,' notes about this phenomenon that 'leeches are worms of the Annelida class and mostly live in water, feeding by blood sucking.'

According to scientific literature, pigs are significant carriers of contagious diseases due to the similarities between their digestive system and that of humans, as noted by Steinberg (Volume I, page 563). This understanding aligns with the Talmudic notion cited in Tractate Taanit (page 21), where, upon observing pigs dying in the area of Amora Rav Yehuda, a fast was declared to prevent the spread of disease, due to their potential to transmit ailments to humans as their intestines are similar.

These are just a few examples from the vast body of hygiene, sanitation, and cleanliness teachings found in rabbinic texts. From these examples, we gain insight into the Torah's profound concern for safeguarding not just spiritual health but also physical hygiene and well-being.