This week’s parsha is parshas Vayechi. I would like to focus on the following passuk concerning Yaakov Avinu (Bereishis 47, 31): "וישתחו ישראל על ראש המיטה"—and Yisrael prostrated himself at the head of the bed.” Rashi explains that Yaakov turned himself in the direction of the Shechinah; from here the sages taught that the Shechinah is present at the head of a sick person.
The source for this comment can be found in the Gemara (Shabbas 12b): "מנין ששכינה סועד את החולה, שנאמר ה' יסעדנו על ערש דוי. תניא נמי הכי הנכנס לבקר את החולה, לא ישב לא על גבי מיטה ולא על גבי כסא, אלא מתעטף ויושב לפניו, מפני ששכינה למעלה מראשותיו של חולה, שנאמר ה' יסעדנו על ערש דוי". From where do we learn that the Shechinah provides for a sick person? For, it says (Tehillim 41, 4): “Hashem will support him on the sick bed.” It was also taught in a Baraisa: One who enters to visit a sick person should not sit on a bed or on a chair. Rather, he should wrap himself and sit before him, because the Shechinah is above the head of the sick person, as it is stated (ibid.): “Hashem will support him on the sick bed.”
How did Chazal deduce from this passuk in Tehillim that the Shechinah is present above the sick person’s head? From this passuk, we could just as easily conclude that the Shechinah is present near the sick person’s feet or any other part of his body. Additionally, what is the significance of the fact that the Shechinah is present near his head in order to support him while he is ill?
We can suggest a simple, straightforward explanation based on a passuk related to Yishmael (Bereishis 21, 17): "כי שמע אלקים אל קול הנער באשר הוא שם"—for G-d has heeded the cry of the youth as he is, there. Rashi comments in the name of the Midrash: From here we see that the prayer of the sick person is more effective than the prayers of others on his behalf, and it is answered first. Rashi’s comment coincides with the statement of David HaMelech (Tehillim 34, 19): "קרוב ה' לנשברי לב ואת דכאי רוח יושיע"—Hashem is close to the brokenhearted; and those crushed in spirit, He will save. David HaMelech also said (ibid. 51, 17): "זבחי אלקים רוח נשברה לב נשבר ונדכה אלקים לא תבזה"—the sacrifices G-d desires are a broken spirit; a broken and contrite heart, O G-d, You will not despise. Thus, it is apparent that the tefilah of a sick person coming from his broken and contrite heart is accepted ahead of other people’s tefilos.
Thus, we can conclude that is for this reason that the Shechinah is present at the head of a sick person; so that she can be close to his mouth to hear the tefilos that come from his broken heart. Notwithstanding, we must still endeavor to explain how Chazal deduced from the passuk "ה' יסעדנו על ערש דוי" that the Shechinah stands at the head of the sick person. After all, this passuk does not specify the location of the Shechinah.
A Remarkable Revelation from Our Teacher the Arizal
I was inspired with a fascinating way to explain our sages’ enigmatic words. We will refer to an illuminating teaching from our teacher the Arizal in Sha’ar HaPesukim concerning the passuk (ibid. 41, 4): ה' יסעדנו על ערש דוי, כל משכבו הפכת בחוליו"—Hashem will support him on the bed of misery (illness), even when You have upset all his restfulness by his illness. The commentaries struggle to explain the connection between the first part of the passuk—Hashem will support him on the bed of illness—and the conclusion of the passuk—even when You have upset all his restfulness by his illness. If HKB”H is supporting and providing for the sick person, then why does He upset all his restfulness by his illness?
To explain the matter, the Arizal teaches us an important concept. The life-force of every creature stems from the letter “yud” of the blessed name Havaya. Now, we are taught in the Zohar hakadosh (Pinchas 232a): "י' חכמה"—the letter “yud” is associated with chochmah. The divine kabbalist Rabbi Shimon Lavi, ztz”l, expresses this fact in the eighth stanza of the song Bar Yochai: "בר יוחאי יוד חכמה קדומה"—Bar Yochai! The “yud” of earliest wisdom (the initial spark of chochmah) . . .
Now, chochmah is the source of life, as it is written (Koheles 7, 12): "החכמה תחיה בעליה"—“chochmah” preserves the life of its owners. Conversely, the absence of “chochmah” leads to death, as it is written (Iyov 4, 21): "ימותו ולא בחכמה"—they die without “chochmah” (wisdom). Thus, we can conclude that the letter “yud” of the tetragrammaton is the source of life. We express this fact in tefilas Shacharis as follows (Birchat Yotzer Ohr): "מה רבו מעשיך ה' כולם בחכמה עשית"—how abundant are Your works, Hashem! You made them all with chochmah; the earth is full of Your possessions. In other words, the life-force of every living creature stems from the heavenly chochmah represented by the letter “yud.”
Based on this understanding, the Arizal explains that when a person is ill, it indicates that he has damaged his source of life—namely, the chochmah of the letter יו"ד from the name Havaya. The gematria of “yud” is ten— עש"ר. As a result of the damage, עש"ר is transformed into its anagram ער"ש, and the letter יו"ד is transformed into its anagram דו"י. As a consequence, the person is confined to his sick bed, his ער"ש דו"י. The tikun for this unfortunate situation is to provide the sick person with fresh nourishment from the chochmah of the letter “yud,” whose gematria is עש"ר. This will restore the anagram ער"ש to the desired anagram עש"ר and the anagram דו"י to its anagram יו"ד.
In this light, let us now interpret the passuk: 'ה" יסעדנו על ערש דוי". It informs us that HKB”H provides for and fortifies the sick person whose יו"ד עש"ר has been transformed to the ill-fated anagram ער"ש דו"י. He will revitalize him with fresh nourishment from the chochmah of יו"ד עש"ר. This process will heal him, in keeping with the words of the passuk: “Chochmah preserves the life of its owners.”
This is the source for that which is written in Mishnas Chasadim (Maseches Gemilus Chasadim 1, 7) with regards to “bikur cholim”: "לפיכך יכוין המבקר אותו, שהקב"ה יסעדנו על ער"ש דו"י, ושיהפוך כל משכבו בחוליו, בהפוך הדין של ער"ש דו"י, שהוא עש"ר יו"ד מהופך, לרחמים שהוא עש"ר יו"ד כסדרו"—therefore, someone who visits a sick person should have in mind that HKB”H will fortify him on his ער"ש דו"י—his sick bed—and will transform all of his lying ill by transforming the “din” associated with the anagram ער"ש דו"י to the “rachamim” associated with the auspicious (properly arranged) anagram עש"ר יו"ד.
The Torah that Emanates from the Supreme Chochmah Is the Source of Life
As a loyal servant in the presence of his master, I would like to latch onto the coattails of the Arizal and explain the matter in a way that is meaningful to each and every one of us. Let us refer to the opening passuk of the Torah (Bereishis 1, 1): "בראשית ברא אלקים את השמים ואת הארץ". We find the following exposition in the Midrash (B.R. 1, 1):
The Torah says, “I was the craftsman’s tool employed by HKB”H.” Customarily, when a human king builds a palace, he does not build it or design it himself; he employs a craftsman. The craftsman does not build it without referring to blueprints and architectural designs. Similarly, HKB”H utilized the Torah as His guide and created the universe. The Torah said, "בראשית ברא אלקים" — “with ‘Reishis’ G-d created.” There is no “Reishis” other than the Torah, as it says (Mishlei 8, 22): “Hashem made me at the beginning of His way.”
In other words, G-d created the heavens and the earth with the Torah, which is called “Reishis.” This concurs with the following teaching in the Zohar hakadosh (Terumah 161a): "זכאין אינון כל אינון דמשתדלי באורייתא, בגין דכד ברא קודשא בריך הוא עלמא אסתכל בה באורייתא וברא עלמא". Praiseworthy are all those who engage in the study of Torah. Because when HKB”H created the world, he referred to the Torah and created the world—i.e., we are emulating the Almighty when we study Torah. This clearly indicates that the Torah is source of life of all of creation.
This explains beautifully the exposition in the Gemara (Shabbas 88a): "מאי דכתיב ויהי ערב ויהי בקר יום השישי, ה"א יתירה למה לי, מלמד שהתנה הקדוש ברוך הוא עם מעשה בראשית ואמר להם, אם ישראל מקבלים התורה אתם מתקיימין, ואם לאו אני מחזיר אתכם לתוהו ובוהו". What is the meaning of that which is written (Bereishis 1, 31): “And there was evening and there was morning, the sixth day”? Why do I need the extra letter “hei”? It teaches us that HKB”H stipulated with the works of creation, saying to them: “If Yisrael accept the Torah, you will endure; but if they do not, I will return you to a state of total void and chaos.” This teaches us that if Yisrael do not engage in Torah-study daily, it is impossible to revitalize and renew the world’s life-force, which was created with the Torah. Consequently, everything would return to a state of void and chaos.
Hence, our sages instituted the formula we recite prior to Krias Shema in tefilas Arvis (Ahavas Olam): "כי הם חיינו ואורך ימינו ובהם נהגה יומם ולילה"—for they are our life and the length of our days, and we will occupy ourselves with them day and night. Once again, this emphasizes the fact that the Torah is the source of our lives, as it is written (Mishlei 3, 16): "אורך ימים בימינה בשמאלה עושר וכבוד"—length of days is at its right; at its left is wealth and honor. In a similar vein, we recite the following formula after an aliyah to the Torah: "אשר נתן לנו תורת אמת וחיי עולם נטע בתוכנו"—Who gave us the Torah of truth and instilled in us eternal life.
We will now introduce a teaching from the Zohar hakadosh (Yisro 85a) related to chochmah: "אורייתא מחכמה דלעילא נפקת"—the Torah emanated from the supreme chochmah. This means that HKBH contracted His infinite wisdom into the midah of “chochmah,” so that He could bestow the chochmah of the Torah to Yisrael. This is implicit in the translation of the Targum Yerushalmi: "בראשית ברא אלקים, בחוכמא ברא ה'"—with “chochmah” Hashem created. In other words, HKB”H created the world with Torah, which emanated for His supreme chochmah. Therefore, when HKB”H gave Yisrael the Torah at Har Sinai, they heard the Aseres HaDibros (the Ten Commandments), the foundation of the Torah, associated with the letter “yud,” whose gematria is ten.
This sheds some light for us on the insight of the Arizal that the life-source of every Jew stems from chochmah, in keeping with the passuk: “Chochmah preserves (vitalizes) the life of its owners.” This implies that the chochmah of the Torah is the source of life for all of creation. Now, since we have asserted that the “yud” of Havaya represents chochmah, it is evident that man’s source of life is related to the letter “yud,” whose gematria is ten.
Now, we have learned in the Gemara (Yoma 72b): "אמר רבי יהושע בן לוי, מאי דכתיב וזאת התורה אשר שם משה, זכה נעשית לו סם חיים, לא זכה נעשית לו סם מיתה". Rabbi Yehoshua ben Levi said: What is the significance of that which is written (Devarim 4, 44): “And this is the Torah which Moshe put (‘sahm’) before Bnei Yisrael”? If one is deserving, the Torah acts as a potion (the Hebrew word “sahm” spelled with a samech) of life; but if one is not deserving, it acts like potion of death—like a poison. In keeping with the insight of the Arizal, the Gemara is teaching us that if a person succeeds in performing the mitzvos of the Torah properly, it becomes a “sahm chaim” for him, an “elixir of life.” It provides him with a meaningful, long life stemming from the letter “yud,” the chochmah from whence the Torah emanates. Conversely, if a person fails to perform and abide by the mitzvos of the Torah, it becomes a “sahm meetah,” a “lethal poison.” Instead of providing life, which is יו"ד עש"ר, it becomes the opposite for him, the ill-fated anagram ער"ש דו"י, a bed of illness and misery.
In summary, it should be obvious that the truly effective tikun for a sick person—who is experiencing an illness due to the ominous transformation of יו"ד עש"ר to ער"ש דו"י—is to study Torah to connect with the supreme chochmah. This will restore the ill-fortuned permutation to the desirable permutation יו"ד עש"ר. This is the message conveyed by the Gemara (Eiruvin 54a): "חש בראשו יעסוק בתורה... חש בגרונו יעסוק בתורה... חש במעיו יעסוק בתורה... חש בעצמותיו יעסוק בתורה... חש בכל גופו יעסוק בתורה, שנאמר ולכל בשרו מרפא". One who feels pain in his head should study Torah . . . one who feels pain in his throat should study Torah . . . one who feels gastrointestinal pain should study Torah . . . one who feels pain in his bones should study Torah . . . one who feels pain in his entire body should study Torah, as it says (Mishlei 4, 22): “And a cure for his entire flesh.”
HKB”H Created Man’s Anatomy to Conform to the Name Havaya
Following this enlightening path, we will proceed to explain why the Shechinah stands specifically at a sick person’s head. We will refer to a teaching in the Zohar hakadosh (Bo 42a) related to the passuk (Yeshayah 43, 7): "כל הנקרא בשמי ולכבודי בראתיו"—all that is called by My name, and for My glory, I created it. There is no human being that does not have the blessed name Havaya imprinted on him. For instance, the head of a human being is round like the letter “yud”; the five fingers of the right hand correspond to the first “hei”; the form of the upright body corresponds to the “vav”; and the five fingers of the left hand correspond to the second “hei.” Man was created in this way, so that he would always remember that HKB”H created him.
We can now comprehend why the Shechinah is located specifically above the head of the sick person. It is because the impairment of the sick person is related to the letter “yud” of the name Havaya that corresponds to a human being’s head. Therefore, when a person is ill and suffering on his ער"ש דו"י, on account of the harm done to the letter יו"ד —whose numerical equivalent is עש"ר—these two sets of letters are transformed to the negative anagram ער"ש דו"י. Hence, the Shechinah stands at the head of his bed corresponding to the letter “yud” to revitalize him with the positive, healthy influence of chochmah associated with the anagram יו"ד עש"ר.
This explains magnificently the profound words and advice of Chazal: One who enters to visit a sick person should not sit on a bed or on a chair. Rather, he should wrap himself and sit before him, because the Shechinah is above the head of the sick person, as it is stated: "ה' יסעדנו על ערש דוי". According to the teaching of the Arizal, the message conveyed by the passuk is incredible. Chazal learned from the passuk: "ה' יסעדנו על ע רש דוי"—that HKB”H supports and fortifies a sick person to correct the harmful transformation of the letter יו"ד עש"ר to the unhealthy anagram ער"ש דו"י. This proved that the Shechinah stands at his head representing the source of his illness—the deleterious transformation of the letter “yud”—to restore him to good health, in keeping with the conclusion of the passuk: "כל משכבו הפכת בחוליו"—which can be interpreted to mean that You (HKB”H) transformed (“hafachta”) and corrected the cause of his illness.
We can infer this very nicely from the words of the navi (Yeshayah 1, 5): "על מה תוכו עוד תוסיפו סרה, כל ראש לחלי וכל לבב דוי"—for what have you been smitten? Yet you continue to act perversely. Each head is smitten with sickness and each heart with infirmity. The navi is imploring the people to acknowledge the source and cause of all their suffering and spiritual infirmity: “Each head is smitten with sickness”—it is the head symbolizing the letter “yud” that is the problem; it has become sickly and unhealthy; the יו"ד has been transformed to its anagram דו"י. Therefore, "וכל לבב דוי": The tikun is to occupy oneself with the Torah that emanated from chochmah, represented by the letter “yud.” This will restore the anagram דו"י to the correct and desired anagram יו"ד.
Let us embellish this thought. Why did we learn this from the passuk related to Yaakov Avinu: “And Yisrael prostrated himself at the head of the bed”? We have learned in the Mishnah (Avos 1, 2): "על שלשה דברים העולם עומד, על התורה ועל העבודה ועל גמילות חסדים"—the world stands on three pillars—on the Torah, on religious service and on the performance of acts of kindness. The Zohar hakadosh (Vayeitzei 146b) teaches that these three pillars are none other than the three Avos: "התורה דא יעקב, העבודה דא יצחק, גמילות חסדים דא אברהם"—Yaakov is the pillar of Torah; Yitzchak is the pillar of religious service; Avraham is the pillar of acts of kindness.
Therefore, Yaakov Avinu—the pillar of Torah—merited having the Shechinah present at the head of his bed to heal him. This explains why the Gemara (Ta’anis 5b) contends that “Yaakov Avinu did not die”—because he was deserving of “refuah”—physical and spiritual healing; he was constantly revitalized.
He Placed His Head between His Knees and Requested Divine Mercy
Since it is the nature of Torah to be interpreted and elucidated in seventy different ways, I would like to present to our royal audience a novel explanation based on the methodology of “remez.” Chazal deduced from the passuk: "ה' יסעדנו על ערש דוי"—that the Shechinah is present above a sick person’s head. We asked how they deduced this; the passuk does not specify the head or any other part of the body; it only mentions his sick bed.
So, let us introduce what we learned in a Gemara (Berachos 34b): "מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל רבי יוחנן בן זכאי, וחלה בנו של רבי יוחנן בן זכאי, אמר לו חנינא בני בקש עליו רחמים ויחיה, הניח ראשו בין ברכיו וביקש עליו רחמים וחיה". An incident occurred involving Rabbi Chanina ben Dosa. He went to study Torah with Rabbi Yochanan ben Zakkai, and Rabbi Yochanan ben Zakkai’s son became ill. He (Rabbi Yochanan ben Zakkai) said to him, “Chanina, my son, request divine mercy (“rachamim”) for him, so that he might live!” He (Rabbi Chanina ben Dosa) placed his head between his knees and requested divine mercy for him, and he lived.
We find that Eliyahu HaNavi performed this very same maneuver of placing his head between his knees when he prayed for rain, as it is written (Melachim I 18, 42): "ואליהו עלה אל ראש הכרמל ויגהר ארצה וישם פניו בין ברכיו"—but Eliyahu ascended to the top of the Carmel, bent down to the ground, and put his face between his knees.
We find a similar incident in the Gemara (A.Z. 17a) involving Elazar ben Durdia. He was a notorious sinner, who wanted to perform teshuvah. He appealed to the heavens and the earth, to the sun and the moon, to the stars and constellations, and pleaded that they request “rachamim” on his behalf; they all turned him down. "אמר אין הדבר תלוי אלא בי, הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו, יצתה בת קול ואמרה, רבי אלעזר בן דורדיא מזומן לחיי העולם הבא"—he said (concluded), “The matter depends solely on me!” He placed his head between his knees and burst forth crying until his soul departed. A heavenly voice issued forth and proclaimed, “Rabbi Elazar ben Durdia is now ready for Olam HaBa.” We must endeavor to explain the matter of placing one’s head between one’s knees when praying.
It appears that we can explain the matter by referring to a teaching in the Pri Eitz Chaim (Sha’ar HaPurim). When the name Havaya is in its proper order and configuration it connotes complete “rachamim.” Therefore, this configuration of letters is associated with the first letters of the passuk (Tehillim 96, 11): י'שמחו ה'שמים ו'תגל ה'ארץ—let the heavens be glad, and let the earth rejoice. For, when the letters are arranged in this order, the “rachamim” delivered by this name gives both those up in the heavens and those down on earth cause to rejoice. When the letters are arranged in the reverse order, however— הוה"י—it indicates that the “rachamim”—divine mercy—have turned into “din”—divine justice.
Let us introduce another teaching from the Gemara (Succah 14a): "למה נמשלה תפלתן של צדיקים כעתר, מה עתר זה מהפך את התבואה בגורן ממקום למקום, אף תפלתם של צדיקים מהפכת דעתו של הקב"ה ממדת אכזריות למדת הרחמים". Why is the tefilah of tzaddikim compared to a pitchfork? To teach you that just as a pitchfork overturns the grain on the threshing floor from place to place, so does the tefilah of tzaddikim overturn the viewpoint of HKB”H from the attribute of cruel, harsh judgment to the attribute of mercy.
Let us explain this based on our current discussion. Through tefilah, tzaddikim transform the permutation הוה"י, which is pure “din,” into the properly aligned, straightforward permutation of the sacred name, which is pure “rachamim”—as alluded to by the first letters of the passuk: י'שמחו ה'שמים ו'תגל ה'ארץ.
Notwithstanding, , we have an accepted, fundamental principle presented by the Ramban (Bereishis 12, 6) that a symbolic gesture must first be performed below to elicit a desired, corresponding action above. Here is a translation of the excerpt from the commentary of the Ramban: Know that all decisions of the guardian angels, when they proceed from a potential decree to a symbolic act, the decree will be effected in any case. It is for this reason that the prophets often perform some act in conjunction with the prophecies. This principle is also presented by the Sforno (Bamidbar 20, 8); he cites as examples throwing the staff down to the ground, raising the staff and striking the rock.
Placing One’s Head between One’s Knees Alludes to the Permutation of Din
With this understanding, we can explain the rationale of Rabbi Chanina ben Dosa for placing his head between his knees to pray on behalf of the sick individual. As mentioned above, we learn from the Zohar hakadosh from the passuk: "כל הנקרא בשמי"—that HKB”H created the human anatomy to reflect the name Havaya.
