Upon further analysis, it is evident that when a person stands upright, his anatomy reflects the permutation of Havaya in its proper, ideal order—the all-powerful name of rachamim. The head representing the “yud” is on top of the body; the body and two hands beneath the head represent the other three letters of the sacred name—the first “hei,” the “vav,” and the final “hei.”
When a person places his head, representing the “yud,” between his knees, it is now situated below the body and the two hands. This position is consistent with the reverse permutation הוה"י. That is, the five fingers of the right hand represent the first “hei,” the body represents the “vav,” and the five fingers of the left hand represent the second “hei”; they are then followed by the “yud”—the head between the knees. Thus, we see that placing the head between the knees alludes to the reverse permutation י» ייי—the permutation of “din.”
This is precisely what Rabbi Chanina ben Dosa in his wisdom elected to do. He simulated an allusion to the force of “din”—the reverse permutation י» ייי–that prevailed over the ill child. Then, with his head between his knees, he requested rachamim for him. He prayed for the permutation of “din” to be transformed into “rachamim.” Then he performed a symbolic gesture—po’el dimyon—down below on earth to elicit the desired salvation from above. He removed his head from between his knees and resumed his normal, upright position—signifying the name Havaya in its proper order—so that הוה"י—the permutation of “din”—would be transformed into the name YKVK—the name of “rachamim”—above in the heavens. Thus, the force of “din” was mollified, and Rabbi Yochanan ben Zakkai’s son recovered and lived.
We can now interpret the tefilah formulated by David HaMelech for a sick person very nicely: "הוי"ה יסעדנו על ערש דוי כל משכבו הפכת בחליו". Since the name Havaya had been reconfigured to a name of “din,” David HaMelech prayed for HKB”H to heal him and fortify him with the configuration of YKVK. This is the implication of the latter part of the passuk: "כל משכבו הפכת בחליו"—he is beseeching HKB”H to transform (lahafoch) the name Havaya from the permutation of “din” to the permutation of “rachamim”—the four letters in their correct order.
Thus, we have successfully presented a novel interpretation of Chazal’s assertion: The Shechinah is above the head of the sick person. They deduced this from the passuk: "הוי"ה יסעדנו על ערש דוי"—YKVK will support him on his sick bed. This means that HKB”H will restore the name Havaya from a permutation indicative of “din” to a permutation indicative of “rachamim.” For this reason, the Shechinah stands specifically above the head of the sick person, the part of his body symbolizing the letter “yud.” From that location, it radiates the permutation of Havaya beginning with the letter “yud” to the sick person’s entire body.
In conclusion, the true, effective refuah for all diseases and illnesses is the study of Torah. As explained, it emanates from the supreme chochmah associated with the letter “yud.” By means of Torah-study all Jews who are sick, who were confined to an ער"ש דו"י, will rise, since this ill-fated anagram with be transformed into the auspicious anagram יו"ד עש"ר. In the merit of Torah-study, we can rest assured that Chazal’s promising words will be fulfilled: One who feels pain in his entire body should study Torah, as it says: “And a cure for his entire flesh.” This will also merit us long-life and abundant good in keeping with the assurance of Shlomo HaMelech, a”h: "אורך ימים בימינה בשמאלה עושר וכבוד"—length of days is at its right; at its left is wealth and honor.
