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Every field has its own distinctive protocols, rituals and even language. In mine, words such as ‘interdisciplinarity’ and ‘historicity’ are tossed about with abandon, much to everyone else’s confusion. Household words, they ain’t. These terms and dozens of others just like them are comprehensible only to the cognoscenti.

Caduceus/Wikipedia
Caduceus/Wikipedia

As I recently discovered, the language of medicine is something else again. When dealing with patients, it draws on familiar words, but endows them with a highly specific, often euphemistic, meaning that not only baffles rather than clarifies, but also undermines one’s confidence.

Here are a couple of examples. One young physician, in an attempt to indicate that she wasn’t unduly concerned with the medical situation at hand, allowed how she was “not impressed.” Meanwhile, her more seasoned colleagues took a different tack -- and deployed a different word: They characterized a potentially troublesome medical situation as “concerning.”

That adjective and its cousin, the noun (‘concern’), seems to be the medical word du jour, a substitute for the over-used and tired “issues.” Time and again, I was asked whether I had any “concerns.” Really?!

And this: When nurses get together to discuss a patient’s lot, they don’t gather or confer so much as “huddle.” And, my all-time favorite: an unusually configured body part -- a foot, for example, represents a form of “deranged architecture.” Imagine being told that by a physician!

I suppose I shouldn’t fret about this ‘deranged’ use of language just as long as those who wield it practice good and sound medicine. But its widespread use did give me pause -- and, now and then, cause for laughing aloud, which, come to think of it, was of therapeutic value.

Until this past week, the relationship of the Jews to medicine and of faith to healing were subjects of abiding intellectual and ethnographic curiosity but not much more.

Over the years, I had avidly read the work of my colleagues David Ruderman and John Efron on the history of Jewish doctoring both in the 16th century and at the dawn of the 20th.

Flickr / Alex E. Proimos.

I had also watched with growing fascination as synagogues of every denomination made more and more room in the Shabbat morning service for the collective recitation of a prayer for the sick, a practice that altered the rhythm and sensibility of the liturgy.

What’s more, a visit to Yeshiva University Museum’s brand new exhibition, Trail of the Magic Bullet:  The Jewish Encounter with Modern Medicine, 1860-1960, was high on my summer ‘to do’ list.  An inquiry into why so many Jews took up medicine, it features a wide array of medical paraphernalia, photographs and archival matter designed to provide the larger historical and cultural context for the Jewish presence in this most modern of professions.

When my husband took ill rather suddenly last weekend and was hospitalized, my professional interest turned, overnight, into something deeply and irrevocably personal.  From the doctor in one hospital who told us categorically to stop davening (or dithering) over a pressing medical decision to the signage in another that highlights the Jesuit tradition of cura personalis or care of the whole person, the association between religion and medicine is no longer just an academic pursuit.