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In 5729 (1969), Professor Velvel Greene was, among other things, engaged in the study of epidemiology – how diseases spread, and as part of his research he traveled to London in order to study the development of bacteria in a hospital there.

While his research focused on the environmental change that the bacteria undergo, the Rebbe suggested in a post script to a letter dated Erev Lag B’Omer, 5729 (May 5, 1969), that he investigate the qualitative change and connected this matter to Avodas Hashem:

…I am usually very reluctant to express [my] view on matters which lie outside my field of competence. However, having “glanced” through the detailed research program which you enclosed in your letter, I decided to make an observation: I fail to find among the itemized points of study one aspect which, in my humble opinion, should have been of particular interest. I am referring to the recognition that certain microbes and infections may be germane to hospitals—a view which, I believe, has received some attention in pertinent literature.

Why Infection Control Methods Lose Their Effectiveness

I am not familiar with the details of this problem, but I believe it has to do with the ability of bacteria to develop immunity to antibiotics, as has been established in the case of penicillin, etc. Hence it is very possible that methods of infection control which are effective elsewhere may lose their effectiveness because of continuous and consistent application in hospitals or because the hospital environment has produced certain strains in certain bacteria which has given them a measure of immunity in that specific environment.

I do not know whether the omission of this aspect from your project is due to the circumstance that a 3 months’ study period would not be sufficient to include an investigation into this area, since, undoubtedly, it would entail the problem of distinguishing “immunized” from “non-immunized” bacteria, etc., as well as the problems of changing methods of sterilization and infection control, and clinical observation, etc. Or, simply, because this question is outside your present work. Yet, it seems to me that this is a question of practical importance and should be well within your field of interest.

A Lesson In Serving Hashem

As in all matters, where the physical reflects the spiritual, there is a didactic relevance in the abovementioned subject, reflected in Jewish ethics and Halocho. The point is dealt with conspicuously in the Tanya, and is related to the Talmudic saying that a person studying the same subject 101 times attains an excellence quite out of proportion over the person who studies only 100 times. At first glance this is puzzling. However, the Baal haTanya explains it by reason of the fact that it was customaryin those days to review a subject 100 times; hence it was no special accomplishment. On the other hand, the one who did it 101 times went beyond his habit and accustomed practice, resulting in an extraordinary accomplishment both quantitatively and qualitatively. Indeed, the Baal haTanya goes on to define the latter “eved haShem” and the other “asher lo avodo” (Ch. 15).

To translate it into terms of “infection control,” the person who develops good habits becomes immune to the Yetzer Hara, but by the same token he does not merit reward, since no effort is required here. Similarly in regard to transgressions, as explained in Iggeres haTeshuvo, where the difference between committing a transgression a second time and a third time is a difference in kind and not merely in degree. This should be discussed at greater length, but not here.

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Sterilizing & Farbrengens

In a letter, the Rebbe Rayatz took an example from the field of medicine, when he received an injection from a physician.

At that time, before giving an injection, medical practitioners would go to great lengths to ensure the cleanliness of their instruments. The doctor and his assistants would don white garments. They would wash their hands thoroughly and check their nails, lest there be some accumulation of dirt. Finally, they would pour alcohol over the tips of their fingers to remove any speck of impurity.

Following these preparations, the medical team would cleanse the treatment area, removing any bacteria present. Although the patient would be clean, they would follow the procedure that, prior to piercing the flesh, the surrounding skin had to be scrubbed with a cleansing formula to ensure that no bacteria could enter along with the medication.

Among Chassidim there is a practice known as a “farbrengen,” where people gather to hear and share words of inspiration and to sing melodies which express the inner feelings of the heart. Its goal is for the speakers to inspire the participants to refine their behavior and improve their spiritual health. The focus is often given to the importance of designating fixed times for the study of Torah, and applying the principles derived from such study for self-improvement.

The purpose of the gatherings, like the injection, is the well-being of another person. In fact the warmth of the ideas and the beauty of the melodies have tremendous positive effects on the participants. Nevertheless, it is sometimes necessary to use harsh, cutting words to pierce the skin of the one in need of guidance, in order for the message to penetrate his defenses and have its desired effect.

As with the medical injection, considerable precautions must be taken by the speakers to ensure the cleanliness of their motives and the purity of their methods. The person receiving the spiritual “injection” must be thoroughly prepared. All this is essential to ensure that no dirt can enter when a person’s skin is open and he is vulnerable.

(Igros Kodesh of the Rebbe Rayatz, Vol. 3, p. 291ff; adapted in Listening to Life’s Messages)

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