People are often shocked when they hear me say that Jewish law does not allow reciting Tehillim as a “remedy” for a sick person. Since this comes up constantly, I wanted to clarify the issue here briefly.

First, people should look at the actual sources inside. The Rambam, the Talmud, and the Shulchan Aruch all discuss this concept clearly. The issue is not prayer itself. Judaism absolutely believes in praying for the sick. We pray every day in the Amidah, especially in the blessing of “Refa’einu,” and a person can always speak to God in their own sincere words.

The problem is specifically turning Torah verses into a kind of magical healing formula. The Rambam writes very sharply against using verses from Torah as a physical remedy. Torah was given to elevate the soul, not to function as an incantation or charm.

People then ask me: “If it’s forbidden, where did the custom of saying Tehillim for the sick come from?”

The answer is that it does not appear to originate as an ancient Jewish practice. Historically, reciting Psalms specifically as a healing ritual was widespread in Christian tradition, and it seems that over time this practice entered Jewish communities as well. Once people become emotionally attached to a custom, they naturally assume it must always have been Jewish.

Below is just one example I found online within seconds from a Christian source discussing Psalms for healing and illness.

The fact that something became common does not automatically make it correct according to Halacha. Many practices enter religious culture over time without careful examination of the original sources.

If someone is sick, pray sincerely for them. Mention them in Shemoneh Esrei. Ask God directly for mercy and healing. Learn Torah or do mitzvot in their merit if you wish. But turning Tehillim into a mystical medical formula is not the approach of the Rambam, the Talmud, or the Shulchan Aruch.

For the full discussion and sources, see the “Jewish Myths – Tehillim for the Sick” article.