Horav Aharon Leib Shteinman, zl, asks why the closing b’rachah, Bircas Refa’einu, the blessing for healing, is Rofeh cholei Amo Yisrael; Hashem heals the Jewish people. Does He not heal everyone? If Hashem does not “agree” to the patient being healed, he will not be healed. He explains, based upon a story that occurred when the Gaon, zl, m’Vilna, refused to turn to doctors for assistance in healing. He was a firm believer (following Ramban, commentary to Vayikra 20:11) that one who fears and places his trust only in Hashem will be healed by the Divine Himself. Nonetheless, during his twilight years, when he was beset with enormous pain, his family finally prevailed on him to permit himself to be examined by a doctor. The physician asked the Gaon, “Since there is ‘no need for doctors in the house of one who fears G-d,’ why did the Almighty create doctors?” The Gaon replied, “They are there to heal gentiles. Hashem Himself heals Jews.” Rav Shteinman adds that this is why the chasimas ha’brachah, conclusion of the b’rachah, is Rofeh cholei Amo Yisrael. Only regarding the Jewish People is Hashem their only Source of health.
A Jew was to undergo a surgical procedure which was risky and required the services of an accomplished surgeon. Two surgeons were available: One was very experienced, the chairman of the department of surgery; the other was his understudy who was quite good and maintained such self-confidence that he intimated to the patient that he was more adept at this surgery than his mentor. This was quite possibly true, since he was, indeed, a dynamic, gifted surgeon. The man turned to the gadol ha’dor, Horav Elazar Man Shach, zl, for his sage advice. The Rosh Yeshivah listened and mulled over the question for a few moments. He then said, “Concerning the actual surgery, there is no difference whom you choose, since everything is decided by Hashem. After the surgery, however, you will be in the care of nurses dedicated to healing. If the charge nurse likes one doctor better than the other, it will affect the care she gives you. She will want to make the doctor whom she respects shine more brightly. It is not the surgeon, but the nurse who will treat you post-op. That will make all the difference in the world.”
In a similar vein, a person destined for surgery had to choose between two gifted surgeons: One was a brilliant surgeon who was well-known for his extraordinary skill. He was, however, arrogant. His bedside manner required significant improvement. The other surgeon was quite possibly not as deft as the younger surgeon, but he was more mature, refined and unpretentious. Rav Shteinman replied that, despite the superior skill of the younger surgeon, his arrogance “prevented” Hashem’s Presence from permeating his proximity. If the patient sought siyata d’Shmaya, Heavenly Assistance, and he certainly needed it in the operating room (actually we need it everywhere we are), he should stay with the less-skilled, but self-effacing surgeon. Hashem distances Himself from someone who thinks he is better than others, who ignores the fact that whatever he has achieved was by Hashem’s blessing for a reason other than self-aggrandizement.
V’rapo ye’rapei teaches us that even if the doctor’s attempts prove futile, the patient should not despair. He should continue seeking other opinions. Horav Moshe Shternbuch, Shlita, explains that v’rapo ye’rapei applies equally to the patient – not just a dispensation allowing the doctor to heal. He adds that he heard from the Chazon Ish concerning the phenomenon that one doctor may succeed, while another doctor does not. He compares it to two different medicines: one which works; one which does not. Heaven has granted healing powers to one medicine. Likewise, the Heavenly decree may be that only a specific doctor can heal this patient.
