96Larry Yudelson / How Would God REALLY Vote
But when it comes to the bodies o his ellow Americans, he is muchless concerned. We’ll see this when we discuss his “pro-choice” stance on smokingtobacco. And we see it most strongly in his chapter on health care. o put it bluntly: Klinghoer wants to protect your right to not havehealth insurance.His conservative case against reorm in health care policy is nothinglike one o those debates during a Democratic primary, where compli-cated calculations and projections are tossed back and orth, and alter-nate economic orecasting models make competing claims, and deci-sions are weighed between dierent groups who stand to gain or losebased on the details o a policy change.
case is much simpler.He cherishes your right to be sick.Now, i you’re suering a horrible disease, and are unable to treat itproperly because you lack health insurance and adequate health care, you might not be overly impressed that Klinghoer has not one but
reasons or supporting your present state.I’ll review them. But beore I do, I want to review the Jewish law onthe topic, as interpreted by one o the leading Orthodox authorities on Jewish medical law. Tis is one o the ew cases where I will be present-ing orah commandments that actually
be ulflled in the privacy o the voting booth.According to Rabbi Moshe endler, who has trained generations o rabbis at Yeshiva University, there are three biblical commandmentsthat obligate us with regard to healing. ʛTe frst commandment is the verse used by the almud to jus-tiy the practice o medicine: “
—to heal you shallheal.” (Exodus 21: 19) Literally, this means, “he shall surely behealed,” but the almud reads the double verb as a positive ob-ligation to heal the sick. Te doctor has the obligation to healpeople, but people also have an obligation to go to the doctor.For those who say, “God will heal me,” the almud is saying that you can’t go to the “rue Doctor” (God) unless you go to the