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8.
REFAEINU
Rabi Eliyahu Roman, Shlita, points out that
we refer to Hashem in Eight different
ways in the bracha--Hashem, Sehilaseynu, Atta, Kel, Melech, Rofeh, Ne’eman
and Rachaman. Certainly NO
COINCIDENCE, but also highlighting for us how important it is for us to have
Kavannah in this bracha--we are seeking Refuos for ourselves and others, and
we have the opportunity to implore Hashem, pleading with Him based on
various aspects of His attributes! HaRav
Yonasan Eibeschutz, Z’tl in the Sefer Ya’aros
Devash adds the following three pointers when reciting the bracha:
a. One
must have in mind all cholei Yisroel, joining in their pain with them--for
we are all one nefesh and guf--and if a part of us hurts, we hurt.
b. In fact, one should daven for the
rishei Yisroel who are sick as well--so that he does not die a rasha, but
instead is healed so that he can have the opportunity to do Teshuva.
Not only will this help him, but it will make the one guf of K’lal
Yisroel moves towards completeness, and will also remove rischa, a time of
anger and din, upon the world engendered by the passing of a rasha in that
state.
c.. One
should especially daven for Talmidei Chachomim who are weakened and suffer
through their studies and support of K’lal Yisroel.
In fact, the Mishna Berurah (Shulchan Aruch Orach Chaim 115: seif
katan 1) brings from the Sefer Seder
HaYom that the Ikar Kavannah in Refa’einu is our pleading with Hashem
that He heal us so that we will be healthy and strong to learn Torah and
perform all of the Mitzvos--enabling us to fulfill our role--and our
potential--in this world! What
can be more important-more crucial?! Let
us truly focus this week!
--------------------------
The Bracha begins with the
words Refaeinu Hashem V’Neirafeh,
even though it is based on the
Posuk in Yirmiyahu (
17:14
) which is actually written in the singular.
This teaches us that we are to join together the tza’ar of all
cholim who need a Refuah, asking Hashem to have mercy upon all cholim (the
Sefer Yesod Veshoresh Va'Avodah writes that one is mekayem a Mitzvas Aseh of
VeAhavta LeRayacha Komocha for every person he davens for in the bracha).
We additionally emphasize with the words Refaeinu Hashem
that the Refuah comes only through
Hashem and that all else is merely the medium (or to those not in the know,
the disguise) of Hashem’s Refuah. After
these first vital words, we importantly continue with the crucial words Hoshieinu V’Nivasheiah. The
Kuntres Avodas HaTefillah writes
that with these potent two words we ask that Hashem save us from anything that causes
or brings about sickness--i.e.,
that we be saved from becoming sick. Chazal
(Shabbos 32A) teach that a person should always ask for mercy that he not
become sick, for if he does become ill, then “Omrim Lo Haveh Zechus V’Hipateir”--they tell him show us what
Zechusim you have to become well. It
is therefore extremely essential that we have proper Kavannah in the first
five words Refaeinu Hashem
V’Neirafeh, Hoshieinu V'Nivasheiah--first davening for all those who
are ill to become well, and then davening for those who are not ill to stay
well. One’s poignant and
pointed prayer here demonstrates here not only his great Emunah in Hashem
Yisborach, but also his Ahavas Yisroel--in wanting to do away with the
tza’ar of others (including his own) and in bringing happiness to us
all--at all times!
--------------------------
HaRav Chaim Friedlander, Z’tl, explains
why this Bracha follows after HaShiveinu, Selach Lanu and Re’eh (Nah)
V’Anyeinu. By following this
order, we recognize that all sicknesses and all cures come from Hashem--as
we recognize that we must first do Teshuva, then ask Hashem for forgiveness,
then ask that our suffering serve as atonement, and only then can we
legitimately plead with Hashem that He send the Refuah.
With this, we additionally demonstrate that the medications and
therapies we undertake are the means in this world to achieve Hashem’s
Refuah; we go to the internist, specialist or physical therapist with this
in mind, and we take the pills, medications or shots by this understanding.
That is why we begin with the two words that tell it all--Refaeinu
Hashem--Heal us Hashem!
What, then, is the third word of the
Bracha V’Neirafeh?
The Zohar and the Mekubalim (brought in the Sefer Baruch
Sheamar and in the Sefer Sifsei
Chaim) write that there are Refuos which come through Malachim following
Hashem’s direction, which the Posuk alludes to with the words “Yishlach
Devaro V’Yirpaeim”--Hashem sends His word and heals them (Tehillim 106).
We, however, plead that our Refuah not come through any heavenly
intermediaries, but directly from Hashem because only the Refuah that comes
from Hashem is a Refuah LeOlam, a permanent Refuah, while the Refuah that
comes from a Malach may allow the sickness to recur.
Accordingly, the V’Neirafeh is
an intensification of our request
that Hashem heal us--so that we have a Refuah LeOlam!
Finally, we note that we conclude the bracha with the
words of request V’Rachaman Atta.
The Sefer Baruch Sheamar
explains that the word Rachaman,
as opposed to Rachum is a special indication of great Rachamim, and uses the phrase “Tamid Darko Lechach--this is
Hashem’s way.” So, not only
is Hashem All-Capable of a complete and permanent Refuah, but He is a
Rachaman--always mercifully ready to provide it!
---------------------------
We
have thus far touched upon the first two phrases of the bracha: Refaeinu
Hashem V’Neirafei and Hoshieinu
V’Nivasheia. The next
words continue “Ki Sehilaseinu Atta”--because our whole praise will be You.
We may suggest that with this phrase we mean to indicate that we will
give Hashem heartfelt praise, we will demonstrate our Hakaras Hatov to
Hashem, upon achieving our Refuah. We
thus affirm that we will not “forget about” the Shira that is due to
Hashem, and that we will be sure to express our Hoda’ah after this
tribulation is over with (as one does in a Seudas Hoda’ah, or other form
or proclamation of Hakaras Hatov). We
then continue with the term V’Ha’alei
Refuah Shleima L’Chol Makoseinu. The
word VeHa’alei--and raise up--not only indicates that we raise ourselves up as a
result of the illness, but that we appreciate that in healing us Hashem will
do something more than might otherwise happen in the ‘natural’ course of
events. Moreover, the Sefer Sifsei
Chaim adds that this applies not only to particular illnesses, but LeChol
Makoseinu--anything that a person
feels that he has been smitten by--to all
of our tzaros and difficulties which have affected us.
Here especially we specifically ask for a Refuah Sheleima--so that
now that we have ‘risen’ to the occasion and we are hopeful that Hashem
will provide the Refuah for the makka--it will once and for all be a Refuah
Sheleima--a complete, final and ultimate healing.
Let us importantly attempt to take each precious phrase of this
bracha to its inestimable power and potency!
--------------------------
The concluding statement of the Bracha is
“Ki Kel Melech Rofei Ne’eman
V’Rachaman Atta” with these words, we demonstrate that Hashem
provides a Refuah as Kel (an
All-Merciful One), as Melech (an
All-Powerful One), and as a Rofei
Ne’eman V’Rachaman (a Trustful and Merciful Healer).
The Sefer Baruch Sheamar
notes that the terms Ne’eman and
Rachaman from a human perspective would seem contradictory, for in
most circumstances to be a trustworthy healer he must prescribe medications,
regimens, or treatments which could costly, time consuming, painful, and
perhaps c’v damaging in other areas. On
the other hand, one who is compassionate will not prescribe the full amount
of bitter medication or difficult regimen, and accordingly may not bring
about a full healing or recovery. Hashem
Yisborach, however, can bring His Middas HaRachamim (as we had previously
noted the term Rachaman indicates
intense Rachamim) to prevent Yesurei HaGuf while simultaneously still
providing a complete, whole Refuah. Thus,
with Hashem, the two words Ne’eman
and Rachaman can be read together
and go hand-in-hand--and are in fact
connected with a conjunctive ‘vav’!
We then conclude the bracha with the words Rofei
Cholei Amo Yisroel, while the
bracha of Asher Yatzar refers to Hashem’s healing of Chol Basar--everyone--all
of His creations. The specific
reference to Amo Yisroel here, and not to all creatures, may refer to the
special Hashgacha Pratis that we have in being healed over all the other
nations of the world. HaRav
Schwab, Z’tl, adds that when Jews ask Hashem for healing, we ask not only
for a Refuas HaGuf, a physical healing, but for a Refuas HaNefesh, a healing
from our spiritual sicknesses as well. Therefore
we conclude the Bracha with thanks to Hashem for allowing and providing for both
physical and spiritual healing!
Additional Note: HaRav
Schwab notes that in the final words of the bracha there is not comma after
the word Cholei, and that the four
words Rofei Cholei Amo Yisroel should
be read together as one statement.
----------------------------------------------
SECOND SET --------------------------
------------------------------------
This week we focus on the Eighth Bracha of
Shemone Esrei--Refaeinu--heal us of our physical ills. We have
just completed asking Hashem to heal our spiritual ills with the Brachos of Hashiveinu
and Selach Lanu. Although our physical sickness arises from
spiritual reasons (whether as a test, punishment or purification for the
next world), we still must ask for a separate physical healing from
Hashem--over and above our previous spiritual requests. HaRav Chaim
Kanievsky, Shlita, explains that there are particular times when yisurim
leave a person (citing Avodah Zara 55A), and that the timing of their
removal is affected by our zechuyos and tefillos. The
first phrase of our Bracha, Refaeinu Hashem VeNeirafei is based
directly upon the Pasuk: “Refaeini Hashem VeEirafei” (Yirmiyah
17:14). HaRav Chaim notes that we repeat the term of VeNeirafei
to remind ourselves that if Hashem Himself does not heal us--all of the
doctors in the world cannot heal us, and nothing that they do can effect our
complete Refuah without Hashem’s gifting it to us. In each Tefillah,
each and every one of us asks for Refaeinu--even if we may not feel
sick at the moment--because: (a) we are davening for all of K’lal Yisroel;
(b) we are davening that we not get sick; and (c) there is no one who does
not have some kind of health issues--and all health issues--from the
most minor and on--can be healed by Hashem and only by Hashem!
----------------------------------------------------
The next phrase in the Bracha is “Hoshi’einu
VeNivashe’ah--save us and we will be saved”.
How does salvation fit into the Bracha of Refaeinu? We
provide two approaches. HaRav
Chaim Friedlander, Z’tl, explains that, as we noted yesterday, one
interpretation of Refaeinu Hashem VeNeirafei is that we ask Hashem
to prevent us from becoming ill. This
is because the most chashuv of those involved in medicine search for ways
and means for their patients not to get sick--preventive medicine; setting a
person on the path of continued healthy living.
The second step, if needed, is Hoshi’einu VeNivashe’ah--if we c’v do become ill,
please heal us from the illness--for only if You heal us will we be truly
healed. HaRav Schwab, Z’tl, in
Rav Schwab on Prayer, provides a
second perspective on Hoshi’einu VeNivashe’ah. He
writes that we ask Hashem with these words to save us from the non-physical
or spiritual diseases of which we are aware:
Emotional disturbances such as fears, apprehensions, frustration and
bitterness. These illnesses are
the result of one's lack of Bitachon in HaKadosh Baruch Hu. If
a person does not have Emunah in Hashgacha Pratis (that HaKadosh Baruch Hu
knows him personally and watches over him) he can be beset with all kinds of
fears and worries. The cure for
this disease is Emunah and Bitachon. It
is for this reason that we turn directly to HaKadosh Baruch Hu in this
Tefillah of Hoshi’einu VeNivashe’ah--please help us bolster our
Emunah and Bitachon. If someone has true Bitachon, he will lose all his fears
and apprehensions.
When one realizes that whatever
happens to him is not an accident, but rather, the will of HaKadosh
Baruch Hu, his fears and worries dissipate. If he is convinced that HaKadosh
Baruch Hu has a purpose for any difficulty
that he may face, he will be totally accepting of it, as this is a part of the
educational process that he must go through.
The Navi (Yeshayahu
33:14) declares in the Name of Hashem that only the sinners
will tremble, but those who have Bitachon
in HaKadosh Baruch Hu
will not fear. Reinforcing one's Emunah and Bitachon
requires a great deal of help from HaKadosh Baruch Hu, and for this we are Mispallel: Just as Yirmiyahu HaNavi was
Mispallel “Refaeini Hashem VeEirafei Hoshi’einu
VeIvashe’ah” (Yirmiyahu 17:14) for
his own Refuas Hanefesh for known
and unknown spiritual ailments--so
too, do we, each
and every member of Klal Yisroel, ask HaKadosh
Baruch Hu to cure us of them!”
----------------------------------------------------
The next phrase in the Bracha is “Ki
Sehilaseinu Atta--for You are our praise”.
The obvious question is: “What
does our praise have to do with our
beseeching Hashem for Refuos?!” Firstly,
we note once again that the source for these words are Yirmiyahu HaNavi
(17:14), who exclaims Refaeini Hashem VeEirafei Hoshi’einu
VeIvashe’ah Ki Sehilasi Atta. HaRav Chaim Kanievsky, Shlita, explains that we are asking for a Refuah--in
order for us to sincerely praise Hashem.
Indeed, the Siddur Tefillah
L’Moshe (which presents HaRav Kanievsky’s notes on Tefillah) brings
a Midrash which states that one who desires to relate the praises of Hashem
will be granted additional years of life.
HaRav Chaim Friedlander, Z’tl, expounds upon this theme from a
slightly different perspective: A
classic question asked by many commentators is--how can one daven to be
healed from illness as, after all, everything that Hashem does is for our
good--and the illness has come as a punishment to expunge sin, or for some
other meaning-filled purpose. HaRav
Friedlander brings the Sefer Nefesh
HaChaim (II:11), in which HaRav Chaim Volozhiner, Z’tl, writes that
the one who is ill is essentially, when praying for a Refuah in the most
pristine form, davening that the Tza’ar
HaShechina--the Tza’ar that Hashem feels when the human being feels
pain, be relieved by the healing of the human being.
In a remarkable sense, then, the person is being mevater
the illness which is best for him in order to relieve the Tza’ar HaShechina (see Sanhedrin 46A).
Why is the choleh then, in fact, healed? It
is because he feels the Tza’ar
HaShechina to such a great extent--that the Kavod Shomayim which was
impinged by his aveirah is now rectified.
Moreover, when people see that
he is healed, they will recognize Hashem’s Chesed to him, and a Kiddush
Hashem will result. With this
uplifting background in mind, we understand Ki
Sehilaseinu Atta as--‘it is a praise to Hashem for all those around
the ill person to raise their voices in song and thanks for the Chesed He
does with the person who was ill.’
The Rabbeinu Yonah provides the following Mashal to better understand
this: A doctor sees someone who,
because of his personal negligence, was critically injured, and severely
reprimands the person for bringing himself to such a serious state.
The sick person responds--“You are very right, and I was very
wrong--but you now have the opportunity to show everyone what an excellent
doctor you really are. Through
my own fault, all will recognize your greatness and expertise.”
With the words Ki
Sehilaseinu Atta, we humbly admit to Hashem that although we may have
brought ourselves to a sorry state--all know that only You can bring a
Refuah--and all will then recognize Your unparalleled greatness.
Please--from my past misdeeds--may there come out a Kiddush Shem
Shomayim--causing those around me to praise You!
----------------------------------------------------------------
The next phrase in the Bracha is “VeHa’aleh
Refuah Sheleima LeChol Makkoseinu--bring complete recovery for all of
our ailments”. HaRav Chaim
Kanievsky, Shlita, notes that the word VeHa’aleh--and
bring upon us, indicates that the Refuah is not being created now, but that
it is already in existence, and now just has to be brought to its current
location. This is absolutely the
case, he notes--for Hashem does not bring any makkah
upon us unless He has already has a Refuah prepared.
Furthermore, HaRav Chaim notes, we ask here for a Refuah Sheleima--so
that there is no aftermath or after-effects from the treatments or
medication itself. We also ask
for a Refuah not only from sicknesses, but also from all makkos--which
are the other things that can do us harm [as the Pasuk (Devarim 28:61)
teaches, “Gam Kol
Choli VeChol Makkah…”]. We
then implore Hashem to heal us as a ‘Melech
Rofei Ne’eman V’Rachaman’--for
a king must heal his subjects just as he must feed them--and in our case,
moreover, Hashem is not only the King--but the expert Rofei as well, Who
knows exactly how to heal us! What
is the meaning of the words ‘Ne’eman’?
HaRav Chaim Kanievsky teaches that it likely means that when Hashem
heals, it is a healing that will last. The term
‘V’Rachaman’ (Especially Merciful One)
teaches us that Hashem can heal the sickness earlier than was expected
and additionally that Hashem can arrange for one to experience less pain
than what might have otherwise been ‘naturally’ anticipated.
The term ‘Ah-ta’
teaches us that despite Hashem’s Greatness as a Melech, Rofei, Ne’eman
and Rachaman--we still have a personal and direct relationship with Him, and
He allows us to refer to Him as ‘You’!
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