v’rofei cholim u’matir asurim
heals the sick, releases the confined
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How much do we appreciate good health? How much should we?
The Yesod V’Shoresh HaAvodah (Rav Alexander Ziskind, d. circa 1794), who apparently had two sons who had been very ill at some point in their lives, stated in his tzava’ah (last will and testament) that “Hashem will testify that I gave Him strong and powerful thanks in my mind when I recited the words ‘v’rofei cholim’ for healing you [my sons] when you required healing.” He then went on to say that “bli neder, I will never forget to give thanks to Hashem when saying these words until the day I die.” He concluded by saying that he would thank Hashem for healing him at various times when he felt ill or was in any kind of pain (even minor) and asked his children not to forget to do the same.
The word “choleh” not only refers to physical ailments, but also refers to one whose “nefesh” is sick
The word “choleh” not only refers to physical ailments, but also refers to one whose “nefesh” is sick, meaning one who is attracted to bad midos and philosophies, and strays from Hashem (Rambam Hilchos Dei’os 2:1). Hashem is the healer of these spiritual ailments, as well as the healer of physical illness.
One who is depressed and feels that he cannot help himself is considered as if he is bound, and not free. Hashem is the “matir asurim” – freeing depressed people from their imprisonment (S’fas Emes).
Based on the above, although the purpose of this brachah is primarily to praise Hashem, it also seems to be a very appropriate place to think about and profusely thank Hashem (in our minds) for any of these three types of salvations that we (or our loved ones) have personally experienced in our lives.
What is the difference between “rofei cholim’” and the ending of the brachah of Asher Yatzar where we say “Rofei chol basar–Who heals all flesh”? HaRav Chaim Friedlander zt”l (in his sefer Rinas Chaim on tefilah) points out that in the Gemara in B’rachos (60b), Rav suggested ending the Asher Yatzar brachah with the words “rofei cholim’” – the Healer of the sick. Shmuel disagreed, saying that if we end with “Rofei cholim,” then in effect we are stating that we are all cholim. Shmuel therefore suggested ending with “Rofei chol basar.”
The Ri ben Yakar (1150-1225, rebbe of the Ramban) explains that “r’fuah” includes protecting us from getting sick. He derives this from the pasuk “Kol ha’machalah asher samti b’Mitzrayim, lo asim alecha, ki ani Hashem rof’echa” (Sh’mos 15:26). Here the pasuk is discussing Hashem preventing us from suffering any “machalah” that Mitzrayim was smitten with, and calls Hashem the “healer” with respect to this prevention and protection. Therefore, when we conclude the brachah of Asher Yatzar with “Rofei chol basar,” we are including thanking Hashem for perhaps the biggest brachah, that is, the brachah of remaining healthy and not having to be healed from illness.
In summary, both the Shemoneh Esrei and the brachah of Asher Yatzar provide multiple opportunities daily to thank Hashem for healing us and our loved ones from physical, spiritual, and mental illness, as well as for keeping us in good health. The B’nei Yisaschar (Rav Tzvi Elimelech Shapiro of Dinov, 1783-1841) adds that we can also have in mind (after the praise and thanks) a request that Hashem heal us or whomever we have in mind who needs a r’fuah. (It would seem that we can also have in mind a request that Hashem should continue to keep us in good health if we are currently in good health).
May we be zocheh to contemplate the continuous chasdei Hashem of good health and not take it for granted.
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