וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְדוד אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְדוד רֹפְאֶךָ׃
“And Hashem said: ‘If you will heed the voice of Hashem, your God, and you will do what is proper in His eyes and you will listen to His mitzvos and be careful to keep all of His ordinances, all the ailments that I put in Mitzrayim, I will not put on you, because I am Hashem, your Healer.’”
Zera Shimshon questions an apparent inconsistency in the pesukim. Initially, the pasuk conveys that if Bnei Yisroel adhere to Hashem’s mitzvos, Hashem promises to shield them from all ailments, implying they will not fall ill. However, the latter part of the pasuk describes Hashem as a healer. The question arises: If Bnei Yisroel are protected from sickness, why would they require a healer?
Zera Shimshon answers by referencing a halachic principle from Choshen Mishpat (420:21). In a case where Reuven causes harm to Shimon, Reuven is obligated to secure medical treatment for Shimon. However, if Reuven, who is himself a doctor, suggests that he himself—rather than another physician—should provide the healing, Shimon is entitled to reject this offer and insist on a different doctor. This ruling is based on the Gemara’s explanation that an injured party may view the injurer as a “ferocious lion,” lacking trust in their ability to heal since he was the one that damaged him.
The Rosh explains the reason for this is that successful medical treatment relies significantly on the patient’s trust in the doctor, highlighting a key difference between healing a person and repairing inanimate objects like cars or refrigerators. When it comes to fixing appliances or any kind of inanimate object, clearly the object doesn’t participate in its repair—it’s inanimate, after all. On the other hand, in healthcare, the patient actively participates in their healing process—not just through following treatments, but also through their mental and emotional state. Trust in the doctor contributes to a positive mindset and can affect the body’s response to treatment. Therefore, when a patient lacks trust, viewing the doctor as a “ferocious lion,” since he is the one that injured him, it becomes a substantial hindrance to healing—allowing the right to demand a different doctor.
Even though Hashem is the supreme and merciful healer, if He were to cause illness to a member of Bnei Yisroel, the healing might not be successful—not because of the inability or lack of desire of Hashem—but due to a potential lack of trust from the afflicted individual. Like we said above, trust plays a critical role in healing and, therefore, if the patient—in this case—a member of Bnei Yisroel, harbors doubts or mistrust Hashem as the healer, the healing process might very well be impeded.
Based on this interpretation, the latter part of the pasuk, “I am Hashem, your Healer,” suggesting the presence of illness among Bnei Yisroel, does not conflict with the earlier phrase, “all the ailments that I put in Mitzrayim, I will not put on you,” indicating the absence of sickness. Instead, they complement each other. Since “I am Hashem, your Healer,” it follows that “all the ailments that I put in Mitzrayim, I will not put on you.” This is because if Hashem were to inflict an ailment, Hashem might not be able to heal due to a potential lack of trust in Hashem by the afflicted.
Understanding this principle helps to clarify the well-known teaching of Chazal, “Hashem creates the cure before the sickness.” What is the reason for this? What benefit is there that the cure exists before the illness?
According to the above, however, we can explain that if Hashem were to provide the cure after the onset of illness, the afflicted might perceive the medicine as specifically tailored by Hashem, akin to the “ferocious lion” responsible for the illness now offering a remedy. This could lead to a lack of trust in the cure, impeding the healing process. Conversely, by creating the cure beforehand, the sick person is less likely to associate the remedy directly with the source of their ailment. This separation increases the likelihood of the individual trusting and responding positively to the treatment, thereby enhancing the prospects for recovery.
The truth is, though, that it is really a total misconception to compare the infliction of injury by a human to illness caused by Hashem. In cases where a person harms another, distrust often develops, as the perpetrator may, indeed, be like a “ferocious lion,” lacking concern for the victim’s welfare. In contrast, when Hashem brings about an illness, it’s a fundamentally different scenario. Unlike a human, whose actions might not always be well-intentioned, Hashem’s actions—even in causing illness—are aimed entirely at the individual’s benefit. Therefore, there’s no reason to view Hashem as a “ferocious lion.” This understanding that Hashem’s intentions are always for our ultimate good eliminates the obstacle of distrust. By trusting in Hashem’s compassionate purpose, one can wholeheartedly believe in His ability to heal, thus aiding their own recovery through Hashem’s intervention.
Alongside the primary lesson that even when Hashem sends sickness, it is for our benefit, there’s an equally important secondary insight: frequently, if events don’t go as expected, we tend to point fingers at Hashem or others—instead of examining our own contribution to the outcome. An example of this is the scenario where healing doesn’t occur—not due to any deficiency in Hashem’s will or ability—but only because of the sick person’s lack of trust in Hashem.
I saw a good mashal that brings out this point: Imagine a classroom where the rebbe has not only provided an abundance of learning materials and a supportive environment but also arranged for tutors. These tutors—along with the rebbe—are readily available to assist students with their learning. The rebbe’s intention is clear: to ensure every student has the opportunity to excel academically, with personalized support whenever needed.
Despite this, some students in the class choose to divert these resources for irrelevant purposes. Instead of seeking help with their academic work, they engage the rebbe and tutors in conversations unrelated to the subject matter. They discuss personal interests, current events or other off-topic matters—effectively derailing the educational intent of these interactions.
As the year progresses and their grades do not reflect their potential, these students start to complain. They blame the rebbe for their lack of understanding and poor performance, criticizing the teaching methods and the effectiveness of the tutors. They overlook the fact that their academic difficulties stem not from any deficiency in the rebbe’s dedication or the tutors’ capabilities, but from their own decision to misuse the valuable resources and assistance offered to them. The opportunity for academic success was within their reach, yet they chose not to take advantage of it—leading to their own educational shortcomings.
In short, “Don’t let the view outside blind you from looking in the mirror.” (Adapted from Zera Shimshon, parshas Beshalach, derush 14.)
This week’s dvar Torah is l’ilui nishmas Avi Mori Yerachmial Shabsai ben Shlomo whose yahrzeit is today, yud daled Shevat. In the merit of people learning the divrei Torah of Zera Shimshon, Hashem should give my father a lichtige Gan Eden.
