Since Parshios Tazria/Metzora address physical manifestations of spiritual maladies, it was suggested that it would be an opportune time to address both the Torah’s and Chazal’s exhortations concerning taking care of one’s health. The immediate reaction will probably be, “What do health issues have to do with a commentary on the parshah?” This is probably a good question. Due to the importance of reminding everyone that we were placed on the world to serve Hashem, and sick people find it challenging to properly serve Him. It would be prudent for an individual to address his known and even unknown health issues, so that he may continue serving Hashem amid good health.
First and foremost is the well-known pasuk in Sefer Devarim (4:15), V’nishmartem me’od l’nafshoseichem; “You shall greatly safeguard your lives.” This is in addition to a previous pasuk (ibid:9) where the Torah commands: Rak hi’shamer lecha u’she’mor nafshecha me’od; “Guard yourself and guard your soul exceedingly.” Chazal (Bava Kamma 91b; Berachos 32b) emphasize that a person does not have license to hurt himself. One may not place himself in danger and rely on miracles. Health care must be proactive – not reactive. Last, the mere fact that one may desecrate Shabbos (Shabbos 129A) in the event that his health is at risk is, in and of itself, an indication of the need to care for his health.
Rambam (Hilchos De’ios 4:1) writes: “Since maintaining a healthy and whole body is among the ways of serving Hashem, because one cannot understand or know anything of the Creator when he is ill, therefore, one must distance himself from substances (and practices) that destroy the body and accustom himself to things that strengthen it.” Rambam clearly states that maintaining good health is not merely good advice, but is intrinsic to avodas Hashem.
Be’er HaGolah (Choshen Mishpat 427) writes: “The reason that Hashem enjoined us with regard to maintaining our health is that Hashem created the world altruistically in order to benefit His creations, so that they will recognize His greatness and (as a result) serve Him and study His Torah and observe His mitzvos. Hashem seeks to reward them for this. Therefore, when one is negligent in taking care of his body, he is, by his very actions, indicating that he disdains Hashem’s service and has no desire to partake of His reward. Can anything be more demeaning than this?” Indeed, Ohr HaChaim HaKadosh writes concerning the pasuk, Ach es Shabbosai tishmoru; “But you should guard My Shabbasos” (Shemos 31:13), that kedushas nefesh Yisrael, the sanctity of Jewish life is greater than even the sanctity of Shabbos. Thus, to save a life one must desecrate Shabbos.
The Divrei Chaim, Horav Chaim Sanzer,zl would eat the horseradish root on Pesach. He was not a strong person, but he felt he should go to the limit in order to carry out the mitzvah to the fullest extent. In his later years, however, when he became infirm and every malady or attack on his body had a deleterious effect, he listened to the doctor who warned him against his practice of eating the horseradish root. Therefore, when the moment during the seder for eating maror arrived, he wrapped his bitter herbs as he did in previous years and made a loud b’rachah, “asher kideshanau b’mitzvosav v’tzivanu: v’nishmartem es nafshoseichem.” This was his way of demonstrating that he was prepared to eat the bitter herbs, but he refrained from doing so due to the mitzvah to guard his health.
Ha’yotzei mid’dvareinu, in conclusion, the Torah does not view health as a peripheral concern; rather, it is an essential component of avodas Hashem. A body weakened by neglect cannot really serve as a partner to the neshamah in the service of Hashem. One aspect of Shemiras ha’guf eludes many, relegating it to the sphere of emotion, not realizing that, without it, health is flawed. The principle of joy in our lives does not cultivate only our emotional health. Our physical well-being is equally affected. While we are all aware of the importance of joy in our lives, implementing this knowledge in practice is challenging.
Life is filled with stress, pressure, social anxiety, worry, sadness and, of course, anger. To rise above these challenges and focus on joy requires yeoman strength. As a result, our physical health suffers. This is not a discourse on joy, but many of the impediments to living a joyful life are self-inflicted, such as: excessive ambitions; unrealistic ambitions; envy of the “other guy” who is way ahead of us. How much more beneficial it would be if we would just revel in our present achievements. Forget about changing the world, discount the plans that are theoretical but refuse to leave your mind. Focus on what you have, so that one day you might realize your dreams.
Horav Nachman Breslover, zl, teaches: Mitzvah gedolah li’he’yos b’simchah tamid; “It is a great mitzvah to always be joyful.” He adds (Likutei MiHaran 11:24): “One must extend himself with all of his strength to distance sadness and despair, for all illnesses that come upon a person stem from a lack of joy.” Joy liberates one from all life’s restraints; joy empowers, and joy enables. Inner joy that flows from faith and trust and its connection to absolute truth has the power to transform a person and allow him to confront his demons and challenges in order to triumph over them.
One may ask, “How can I achieve joy? I have so much that troubles me.” Such a person does not understand the meaning of joy. It is not naïve optimism or superficial pleasure. It is not a 25K Shabbos Kiddush or a four-million-dollar apartment. It is an inner alignment with purpose, faith and meaning. One asks himself: “Is this really why Hashem put me on this world?” If he is courageous enough to confront the answer, he might even realize that he is here on a Divine mission – which he is not fulfilling. He begins to live with awareness, with seichel, common sense, for himself, and not to impress others. He is on the path to true joy. Joy that flows from such awareness nourishes both the body and soul, granting the person the ability to live life as Hashem wants him to.
Veritably, one who lives with bitachon, trust in Hashem, finds joy much easier to achieve. Knowing that He is in charge of the outcome makes life and its challenges much more acceptable. Rabbi Dr. A. Twerski relates a lesson that he learned from a young woman in recovery for alcoholism and drug addiction. She related to him the story of her original decline and subsequent recovery. It is a lesson from which we can all derive life instruction.
The woman explained to Rabbi Twerski that she was a rabid Jets (football team) fan. Indeed, she never missed a game. One weekend she had to travel which precluded her from attending the game. She asked a friend to tape it on her VCR. When she returned, she picked up the tape together with the knowledge that the Jets had won that game.
She related that, when she watched the game, she was shocked by some of the mistakes her team was making. By half-time, they were down by twenty points. Under normal circumstances, she would, at this point, be climbing out of her skin from nerves. She was so attached to the team and the sport that, by now, she would have reached for all the foods she had rejected due to their negative effect on her health. This time, however, she watched and maintained a relaxed, civil attitude. Why? Because she was acutely aware of the outcome of the game: The Jets had already won. This is what counted uppermost in her mind.
After relating this story, she told Rabbi Twerski, “When I entered this recovery program, I made a conscious decision to turn my life over to the will of G-d. Since G-d is in charge of my life, I know things will eventually work out. True, at times I am twenty points behind in my life; everything seems to be going against me. Nonetheless, I do not panic because I know that ultimately, I will win.” If we believe in Hashem, we know the outcome will be good. This alone is reason to feel a sense of joy.
Last, Horav Boruch,zl, m’Medzibuz was reciting the Ribon Kol Ha’Olamim, prayer said prior to Friday night Kiddush. When he reached the words, Modeh ani l’Fanecha al kol ha’chesed asher Asisa imadi, va’asher Atah asid la’asos imi; “I thank You for all the kindnesses You have done for me and for all the kindnesses You will do for me,” he paused for a moment, then he asked, “Why do I have to thank Hashem for future kindnesses? I can thank Him when they occur.” Then he said, “Ah! I understand. There is a possibility that I may not recognize His kindnesses when they occur, and may view them negatively as troubles.” He then began to weep, “How tragic! Hashem will be performing kindness for me, and I will be unable to recognize them.”
This should give us all something to mull over in our minds – all the time.
