Prayer is a form of faith healing which is widespread in Jewish practice. It is expressed in the recital of special psalms, healing prayers publicly recited at the Torah reading, and in extreme cases in the ceremony of changing the ill person’s Hebrew name so as to disorient the angel of death.
It is common among contemporary Jews, particularly though not exclusively among Sephardi and Chasidic communities, to seek the blessing of a holy man to alleviate illness. One can question the efficacy of such practices but not their Jewishness.
All of this is to say that faith healing, in its broadest meaning, is not at all alien to Judaism. At the same time Judaism has always had deep respect for the practice of medicine and with rare exception (such as Breslov Chasidim) the faith element is always complemented with the best of conventional medicine.
So while faith healing is in itself unproblematic from a Jewish standpoint, the key question is what type of faith is your relative's healer drawing on? If it is a faith other than Judaism, it would be theologically and halachically problematic. A variant of faith healing is spiritual healing which, rather than invoking religion as such, relies on the channelling of spiritual energy. So long as this does not involve pagan worship in any sense, I don’t see it as problematic.
The important thing is to be aware that there are many charlatans and quacks who take advantage of those who are desperate and vulnerable. I’d make sure that your relative isn’t one of them.
 | Rabbi Jonathan Romain Jonathan Romain is rabbi at Maidenhead (Reform) Synagogue. |
You are right to be concerned, but need not necessarily object.
There are two potential worries: first, it is always dangerous to put one’s trust in someone who may not be regulated or qualified, particularly if one is physically ill or emotionally vulnerable. The wrong person, however well-intentioned, can do much harm. In this case, although it is reassuring that the faith healer is not using it as a money-making exercise, bad advice or misguided counselling is still detrimental.
Second, there are cases where a patient chooses — or is encouraged by healers — to eschew medical routes, especially exhausting or painful types, and to put their faith in alternative treatments instead. Special exercises and therapies may well be helpful, physically or psychologically, but should never replace conventional medicine and only be used to complement it.
But, given these caveats, there is nothing wrong or un-Jewish in visiting a healer. Some people have special skills that we cannot explain. If they can alleviate pain or even expedite cures, that is to be praised. To the religious mind, it is a gift from God and not to be shunned.
Some might worry that the healer is from a different faith, or uses rites that are alien to Judaism, and could therefore religiously compromise the Jewish patient. A charlatan might attempt to do so, but a genuine healer sees their gift as something to be shared without religious conditions.
One could query whether the healing comes through faith in the Deity or faith in the healer's ability or simply the power of auto-suggestion. This applies just as much to Jews with healing abilities, ranging from Elisha in the Bible to ba’alei shem wonderworkers ("masters of the Divine Name").
Similarly in the Talmud, where Rabbi Yochanan is too ill to get up from his bed but is cured by being touched by Rabbi Hanina. When asked to explain how it happened, Yochanan says: "A prisoner cannot free himself from jail," alluding to the power of inspiration, whatever its source (Berachot 5b).
Of course, there is also the option of prayer, which may help to express the person’s anxiety and hopes, and may even be of practical benefit.
If your relative's faith healer does help, then even though they do not charge, it would be appropriate to make a gift to them or donate to a charity in their name.
