When the sun shines, and the snow on the ground melts, we think that it is the rule of nature that the sun melts the snow. However, the pasuk tells us that the snow melted because Hashem decreed on that day that the snow should melt. It states (Tehillim 147:16-18) ַרְחוֹק ְׁ לִ יךְַשמ ,ַזֵּריְפ ֶרֵפכָּא כְּפוֹר ֶרכַּצָּמ ֶגֶלׁש ֵןַנֹּתהֵםְסוְיַמ ָרוֹדְּב ַחְׁליִש ,ֲמֹדיַע ִימ ָתוָֹרק ְנֵילִפ ִּיםִתכְפ, "He Who gives snow like fleece, He scatters frost like ashes. He hurls His ice like crumbs – who can stand before His cold? He issues His command, and it melts them..." We see that the snow and the ice melt only because of Hashem's decree, and not because of the rules of nature.
The Sfas Emes from the Rebbe of Brezhan zt'l (beginning of Noach) writes in the name of the Saraf of Strelisk zt'l that if a person thinks that water extinguishes fire because Hashem created this nature, that water has the power and ability to put out fire, his emunah isn't yet complete. A person should believe that each time water and fire meet, Hashem decrees once again that it should extinguish fire. Without this decree, it wouldn't occur. Pirkei Avos (5) states, ָאנִבְר ָרוֹתֲמַאמ ָהָרֲׂשבַּעָםָעוֹלה, "The world was created with Hashem's ten statements..." Hashem created the world and desired for it to be run according to the rules of nature, as it states (Devarim 14:29) ַןַעלְמֶהֲׂשַּעת ֶרֲׁשא ָיָדְך ֵהֲׂשַעמ ָלבְּכ ֶָיךֱלֹקא 'ה ֶָכְךָריְב, "In order that Hashem, your G-d, will bless you in all your handiwork that you may undertake." And it states (Tehillim 104:23) ָתוֲֹבֹדַעוְל ֳלוָֹעלְפ ָםָדא ֵאיֵצֶבָרע ֵיֲדע, "Man goes forth to his work, and to his labor until evening."
However, chalilah that a person should think that nature has a strength on its own. We must believe with emunah sheleimah that everything is Hashem's will, and there is no "nature" at all.
When one makes hishtadlus, he must believe that it isn't through hishtadlus that we receive our needs. Everything happens by Hashem's will and decree. When Hashem desires that someone have parnassah, it will occur even without his hishtadlus. And when Hashem desires that he shouldn't succeed, all hishtadlus in the world won't change that reality. It is forbidden to think that the rules of nature have their own strength, because that would be equivalent to believing in forces other than Hashem, which is the essence of avodah zarah, worshipping other gods, chalilah.
Segulos and Counsels for Refuos
The following are some segulos and counsels for refuos. Obviously, the first and foremost counsel is to daven to Hashem for a refuah. Yesod HaAvodah (end of sefer) writes, ישראל לעמו אהבתו גדול ועל חסדיו ועל עליו ושוען ובוטח ת"השי לפני ומתחנן כהמבקש עצה אין העצות כל אחר, "After all the counsels, there is no greater counsel than to ask and to plead before Hashem yisbarach, and to trust and to rely on Him and on His kindness, and on His great love to His nation, Yisrael."
Another counsel for refuos is to daven with a minyan. It states in this week's parashah (23:25) 'ה ֵתא ֶּםַדְתֲבוַעִָּרְבֶּךִקמ ָהֲלַחמ ִיִרֹתֲסוַה ֶָיךֵיממ ֶתוְא ְָךְמַחל ֶתא ַ ךְֵרוּב ֶםֵיכֱלֹקא, "You shall serve Hashem, your G-d, and He shall bless your bread and your water and I shall remove illness from your midst." The Rebbe of Radoshitz zt'l explains that ֶּםַדְתֲבוַע refers to tefillah, which is called שבלב עבודה, the service of the heart. It is written in plural as an indication to tefillah b'tzibur. The pasuk says that if you will daven b'tzibur, ִָּרְבֶּךִקמ ָהֲלַחמ ִיִרֹתֲסוַה ֶָיךֵיממ ֶתוְא ְָךְמַחל ֶתאַ ךְֵרוּב, Hashem will bless your parnassah and remove illness from your midst.
Following the Torah and mitzvos brings refuos. As it states in parashas Beshalach (15:26),תשמע שמוע אם ויאמר רופאיך 'ה אני כי עליך אשים לא במצרים שמתי אשר המחלה כל חוקיו כל ושמרת ...אלקיך 'ה לקול, "If you hearken to the voice of Hashem, your G-d, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, Hashem, are your healer." Rebbe Itzikel of Skver zt'l commented that this is a difficult remedy (רעצעפט שארפע). One must keep the entire Torah, and then he merits refuah.
In parashas Yisro it states that when the nation received the Torah everyone was healed. But that is also a difficult prescription for a refuah, to accept the yoke of the entire Torah. But in parashas Mishpatim, there's an easier method. It states (21:19), ירפא ורפא יתן שבתו רק, all one needs to do is יתן שבתו, to keep Shabbos, ירפא ורפא, and he will have a refuah.
Particularly, being happy on Shabbos is a segulah for refuah. Shem MiShmuel (Shelach 5677) writes in the name of his father, the Avnei Nezer zt'l, "Even if someone has an ill person in his home, if he can refrain from complaining and from thinking about his troubles, he will certainly be healed." This is based on the Gemara (Shabbos 12.), "When one visits the sick on Shabbos.... he should say שתרחם היא יכולה, that the merit of Shabbos will arouse Hashem's compassion and the sick person will be healed. Rashi explains, "If you honor Shabbos, by not having tzaar on this day," it will result in refuos. The Gemara (ibid.) also says that one should say, לבוא קרובה ורפואה מלזעוק היא שבת, "Shabbos one doesn't shout, and the refuah will come soon." So, avoiding tzaar on Shabbos is a catalyst for yeshuos and refuos.
Eliyahu Rabba says that this is midah kneged midah. He blocks out his tzaar on Shabbos, so Hashem removes the cause of his tzaar and distress. This applies to all troubles a person deals with r”l. Chazal tell us that on Shabbos, one should feel עשויה מלאכתך כל כאילו, as if you have nothing to take care of, and everything is perfect in his life (Rashi, Shemos 20:9). When one thinks that way on Shabbos, it becomes so.
Masuk m'Dvash (Reb Yitzchak Parchi 6) writes, "We saw with our own eyes people who had a tzarah before Shabbos, and on Shabbos they forgot about their tzarah entirely, and were happy with Shabbos, as it is proper to be happy on Shabbos. They didn't have any distress or worries on Shabbos despite their tzaros, and they merited that they were saved from their troubles in miraculous ways."
Tiferes Shlomo teaches that the foods of Shabbos are a segulah for refuah. He found a hint to this in the Mishnah (Shabbos 14:3)ָהלִרְפוּא ָםָדא ֵלאוֹכ ָלִיןֳכָאה כָּל, "All foods a person eats for a refuah..." The Tiferes Shlomo explains that this refers to the foods of Shabbos kodesh. They have the ability to bring refuos. This is alluded to in the pasuk ֵּאַפיְר ֹּאַפוְר ֵּןיִת ּוִֹׁבְתש ַקר. This hints that if you keep Shabbos with the meals of Shabbos, there will be refuos.
Reb Shalom of Shatz zt'l said that ֵּןיִת ּוִֹׁבְתש ַקר hints to a person who spends money to honor the Shabbos. This will result in ֵּאַפיְר ֹּאַפוְר, refuos. (See also Arugas HaBosem).
Heichel HaBrachah from Rebbe Isaac of Kamarna zt'l writes that the letters א"רפ spelled out ף"אל א"פ ש"רי is gematria ת"שב. This is another hint that keeping Shabbos results in refuah.
Chasam Sofer teaches that living in harmony with others, without machlokes, is mesugal for refuos. A hint to this is the pasuk (Yeshayah 57:19) ִיוָאתוּרְפ 'ה ַרָמא ָּרוֹבַקוְל ָחוֹקָרל ָלוֹםׁש ָלוֹםׁש, "Peace, peace, for the far and near,' said Hashem and I will heal him." In contrast, in this week's parashah it states (21:18-19) ֶתא ִׁישא ִכָּהוְה ִׁיםֲנָשא ֻןיְרִיב וְכִיֵּאַפיְר ֹּאַפוְר ֵּןיִת ּוִֹׁבְתש ַקר .. ֶגְרֹףבְא אוֹ ֶןֶבבְּא ֵהוֵּער, "If men quarrel and one strikes his fellow with a stone or a fist... he shall provide for the healing." The Chasam Sofer asks why it begins with ִׁיםֲנָשא ֻןיְרִיב וְכִי, that there was a fight between people? It could have just said ֵהוֵּער ֶתא ִׁישא ִכָּהוְה, that someone hurt his fellow man, regardless of whether it was intentional or accidental, or whether they were quarrelling or not. Either way, he must pay for the damages he caused. Chasam Sofer answers that if there weren't a fight, no one would be ill, and no one would get hurt. Illness stems from a dispute. Had there been peace, everyone would have remained healthy and well.
The Gemara (Horiyos 14a) relates that there was a dilemma in Bavel, who should serve as rosh yeshiva, Rabba or Rav Yosef. Each had their individual holy qualities, and the question was who was a better choice to be the rosh yeshiva. They sent their question to the scholars who lived in Eretz Yisrael. The response was that Rav Yosef should be crowned rosh yeshiva. Nevertheless, Rav Yosef didn't accept the position. To honor Rabba (and to avoid a machlokes and hard feelings), Rav Yosef conferred the prestigious position on Rabba. Twenty-two years later, when Rabba was niftar, Rav Yosef assumed the position of rosh yeshiva. The Gemara notes an interesting thing: During those twenty-two years, יוסף 'ר של בביתו אומנא חלף לא, a doctor never came to Rav Yosef's home. Rashi explains that Rav Yosef would go to doctors when he or someone in his home required medical care, but he never called a doctor to his home. This is because Rav Yosef wanted to clearly establish that he wasn't the rosh yeshiva and didn't deserve special privileges. There is, however, another explanation (see Tosfos HaRosh and the ה"רמ). They explain that Rav Yosef never called a doctor to his home because Rav Yosef never became ill! When the Gemara say של בביתו אומנא חלף לא יוסף 'ר, a doctor never came to Rav Yosef's home, the message is that Rav Yosef never needed a doctor! This is as the Chasam Sofer explains: When there is peace, there is good health. Rav Yosef went out of his way to prevent machlokes and bad feelings, and he was rewarded that everyone in his home was always healthy and well.
There is another segulah for refuos, written by Reb Chaim Palagi (Refuah v'Chaim 12:74). He writes, חולה כשיש רחמים עליו שיבקש ומנוסה ובדוק ,השמים עופות עם אפילו ותרנות יעשה ביתו בתוך, "When someone is ill in a person's home, he should be mevater, even to birds of the sky. It is tested and proven that they will pray for him." The birds will pray for him. Certainly, when one is mevater for people, they will pray for him. In this manner, the unwell person will be cured.
We conclude this discussion with the Gemara (Shabbos 32a) that says, "A person should always daven that he never become ill, because if he becomes ill, heaven will say, 'Bring a merit, and you will be cured." Better than finding segulos and cures for illnesses is when one avoids the illnesses entirely, from the outset. This is accomplished through tefillah.
Emunah and Nature
With these ideas, we can explain a pasuk in this week's parashah. It states (23:13) וּבְכֹל לֹא ַזְכִּירוּת לֹא ֵרִיםֲחא ִיםֱלֹהא ֵםׁוְש ֵ רוָּמִּּׁשת ֶםֵיכֲלא ִּיַרְתָמא ֶרֲׁשאִָּיךפ ַלע ַעָמּׁיִש, "Be careful regarding everything I have said to you. The name of the gods of others you shall not mention, nor shall your mouth cause it to be heard." We ask the following questions:
- (a) The pasuk states that we must be cautious to perform "everything I have said to you," but what is this referring to? Which commands of Hashem are we being warned to keep?
- (b) What is the connection between the beginning and end of the pasuk?
Based on our opening words (and based on a lesson from the Orach l'Chayim of Zlotchev zt'l) we can explain that ֵ רוָּמִּּׁשת ֶםֵיכֲלא ִּיַרְתָמא ֶרֲׁשא וּבְכֹל, means that one should be cautious to remember that everything that occurs is ִּיַרְתָמא ֶרֲׁשא, Hashem's words. It was Hashem's command, from the מאמרות עשרה that He created the world. Nothing happens by chance or by nature. It is known that הטבע, nature, is gematria ם-י-ה-ל-א. The end of the pasuk, ֵםׁוְשִָּיךפ ַלע ַעָמּׁיִש לֹא ַזְכִּירוּת לֹא ֵרִיםֲחא ִיםֱלֹהא, is telling us that we shouldn't say that matters happen because of nature. Such words shall never cross our lips. When a person believes in nature it is like he believes in ֵרִיםֲחא ִיםֱלֹהא, "the gods of others," r'l.
The Zohar (vol.3, 61a) says that Chiram, the king of Tzur, thought he was a god. He truly thought he was an avodah zarah. He said about himself (Yechezkel 28:2) ִּיַבְתׁיָש ִיםֱלֹקא ַבׁמוֹש, "I occupy the seat of G-d."
The Bas Ayin (Shabbos Chol HaMoed Pesach) asks, how could Chiram make this foolish mistake? Chiram was a wise person. Wasn't it obvious to him that he is nothing more than a human being? Didn't he recognize that מהם אחד יסתם או מהם אחד יפתח שאם, and so many other examples, that he was just a weak human being?
The Bas Ayin answers that when the Zohar says that he thought he was god it means that he thought he could do things on his own, without Hashem's help. Bas Ayin explains, "He saw that he had an abundance of wisdom, wealth, and honor, and thought he had acquired all that by the strength of his arm. The pasuk considers this as though he made himself an avodah zarah."
The Bas Ayin continues, "Due to our many aveiros, many people fall into this mistake. They don't recognize the truth, that Hakadosh Baruch Hu feeds and gives parnassah to all, and that He gives them life with his immense kindness... Someone who doesn't think about this truth, he thinks that his parnassah came from his strength and the might of his hand..."
Shulchan Aruch HaRav (Orach Chaim 156:2) discusses the halachah that one must be honest when he does business. He writes there, כוכבים עבודת עבד כאילו דבורו את המחליף כל ומזלות, "Whoever tells lies [when he does business] this is like he worshiped avodah zarah." We can explain that it is likened to avodah zarah because he doesn't believe parnassah is from Hashem. He thinks parnassah comes from his talents, cleverness, and hishtadlus. This is the reason he tells lies, to convince and to trick people into buying his products. But if he believed in Hashem, he would know that parnassah is from Him, and it isn’t necessary to trick people to make a living.
It states in this week's parashah (22:7) ַבְרוְנִקֵהוֵּער ֶתֶאכְלבִּמ יָדוֹ ַחָלׁש לֹא ִםא ִיםֱלֹקָאה ֶלא ַבַּיִתה ַלבַּע, "The baalabus (householder) should approach the court that he had not laid his hand upon his fellow's property." Reb Elyah Lopian zt'l explained the pasuk as follows: the ַבַּיִתה ַלבַּע is what people today call a baalabus. This is a person who spends most of his day earning a living. The pasuk says that he, too, can come close to Hashem, as it states ַלבַּע ַבְרוְנִקִיםֱלֹקָאה ֶלא ַבַּיִתה. The condition is that ַחָלׁש לֹא ִםאֵהוֵּער ֶתֶאכְלבִּמ יָדוֹ that he must do honest business. In the merit of his honesty and emunah, he can reach high levels and become close to Hashem, even as he does his simple chores at work.
Chazal (Brachos 8) say, יותר כפו מיגיעת הנהנה גדול שמים מירא, "Someone who enjoys the work of his hand is greater than a yirei Shamayim." Many ask about this Gemara. How can someone who works for a living be considered so great that he is even greater than someone who has yiras Shamayim? Rebbe Moshe Kobriner explained that it is referring to a person who has the emunah that Hashem is supporting him, and that his parnassah doesn't come from his wisdom and hishtadlus. This awareness and emunah is a very significant level, and he is greater than someone who has yiras Shamayim but lacks this clarity in emunah.
It states in the Aseres HaDibros (Shemos 20:9) ֶָּךַאכְתְלמ כָּל ִָיתָׂשוְע ֲבֹדַּעת ִיםיָמ ֶתֵׁשׁש, "Six days shall you work, and accomplish all your work." The Rambam, quoted by Rabbeinu b'Chayei, explains, "During the six days of the week, you can serve Hashem while doing your work, like the Avos, who would serve Hashem by taking care of the sheep and other gashmiyus matters." A person can serve Hashem even while being occupied in the gashmiyus world by recognizing that everything is from Hashem.
