Mishpatim 5766
Parashat Mishpatim contains the laws involving damage compensation, including the case of a fight between two individuals that results in physical injury. The Torah says that the one who caused the injury must compensate the victim for all losses and expenses incurred, including "Ve'rapo Yerapei" medical expenses (Shemot 21:19).
The Gemara famously comments on this verse, "From here we learn that a physician is permitted to cure." Meaning, this verse constitutes the Biblical source allowing one to resort to medical treatment; had the Torah not explicitly sanctioned medical procedures as a means of healing, it would be forbidden to seek treatment when one takes ill. The Gemara explains, "He [the Almighty] smites and he [the physician] cures?" It is G-d who brings illness and pain upon a person, and thus seeking medical attention might be seen as an attempt to oppose and resist His will. Instinctively, therefore, had the Torah not indicated otherwise, we would forbid the use of medicine, and require that an ill patient wait passively for G-d to bring a cure. Only in light of this verse in Parashat Mishpatim does one have the right to seek medical attention and consult with physicians to improve and maintain his good health.
This discussion in the Gemara teaches us the proper perspective we should have towards illness, namely, as an act of G-d. Of course, one who takes ill can and must go to a doctor, and go to the best doctor that he can find. However, one mustnt get too caught up in the process of medical treatment that he loses sight of the fact that it is the Almighty who brought the illness upon him in the first place. Although we must consult with physicians, it behooves us as well to approach the illness as a signal from G-d, calling upon us to examine ourselves and see where there is room to improve and which flaws need correction.
One Rabbi compared illness to the flashing light in an automobile signaling that it needs motor oil. An irresponsible owner might take the car to a mechanic to fix the light so it will stop flashing. Rather than correcting the problem at its root by adding oil he treats only the symptom, the flashing light. Many of us are guilty of responding in this fashion to illness. Illness is a "flashing light" signaling a spiritual flaw that requires correction. Consulting with a physician to cure the symptom, without addressing the root cause of the problem, is analogous to stopping the light from flashing without adding oil to the engine. In both instances, one treats the external manifestation of the problem, allowing the problem itself to increase in severity.
It is interesting to note the context of the verse regarding which the Sages made this comment: a case of a quarrel that ends in injury. The Gemara's discussion emphasizes that even this kind of "illness" an injury caused by another person was actually brought about by G-d. It goes without saying that the perpetrator is held accountable for his violent crime and is subject to divine retribution. But from the victim's standpoint, he must view his injury as an act of G-d, not an act of man.
Illness and Cure
This can be extended to any inconvenience or problem we confront during life. We must approach these experiences as a message from G-d, who is calling to us to look into ourselves and see what needs to be improved, how we can work to enhance our characters and observance of Mitzvot. In this way, we will be able to look back fondly at these otherwise unfortunate experiences, as they will have served as an impetus for religious growth and improvement.
