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8.
REFAEINU
Rabi Eliyahu Roman, Shlita, points out that
we refer to Hashem in Eight different
ways in the bracha--Hashem, Sehilaseynu, Atta, Kel, Melech, Rofeh, Ne’eman
and Rachaman. Certainly NO
COINCIDENCE, but also highlighting for us how important it is for us to have
Kavannah in this bracha--we are seeking Refuos for ourselves and others, and
we have the opportunity to implore Hashem, pleading with Him based on
various aspects of His attributes! HaRav
Yonasan Eibeschutz, Z’tl in the Sefer Ya’aros
Devash adds the following three pointers when reciting the bracha:
a. One
must have in mind all cholei Yisroel, joining in their pain with them--for
we are all one nefesh and guf--and if a part of us hurts, we hurt.
b. In fact, one should daven for the
rishei Yisroel who are sick as well--so that he does not die a rasha, but
instead is healed so that he can have the opportunity to do Teshuva.
Not only will this help him, but it will make the one guf of K’lal
Yisroel moves towards completeness, and will also remove rischa, a time of
anger and din, upon the world engendered by the passing of a rasha in that
state.
c.. One
should especially daven for Talmidei Chachomim who are weakened and suffer
through their studies and support of K’lal Yisroel.
In fact, the Mishna Berurah (Shulchan Aruch Orach Chaim 115: seif
katan 1) brings from the Sefer Seder
HaYom that the Ikar Kavannah in Refa’einu is our pleading with Hashem
that He heal us so that we will be healthy and strong to learn Torah and
perform all of the Mitzvos--enabling us to fulfill our role--and our
potential--in this world! What
can be more important-more crucial?! Let
us truly focus this week!
--------------------------
The Bracha begins with the
words Refaeinu Hashem V’Neirafeh,
even though it is based on the
Posuk in Yirmiyahu (
17:14
) which is actually written in the singular.
This teaches us that we are to join together the tza’ar of all
cholim who need a Refuah, asking Hashem to have mercy upon all cholim (the
Sefer Yesod Veshoresh Va'Avodah writes that one is mekayem a Mitzvas Aseh of
VeAhavta LeRayacha Komocha for every person he davens for in the bracha).
We additionally emphasize with the words Refaeinu Hashem
that the Refuah comes only through
Hashem and that all else is merely the medium (or to those not in the know,
the disguise) of Hashem’s Refuah. After
these first vital words, we importantly continue with the crucial words Hoshieinu V’Nivasheiah. The
Kuntres Avodas HaTefillah writes
that with these potent two words we ask that Hashem save us from anything that causes
or brings about sickness--i.e.,
that we be saved from becoming sick. Chazal
(Shabbos 32A) teach that a person should always ask for mercy that he not
become sick, for if he does become ill, then “Omrim Lo Haveh Zechus V’Hipateir”--they tell him show us what
Zechusim you have to become well. It
is therefore extremely essential that we have proper Kavannah in the first
five words Refaeinu Hashem
V’Neirafeh, Hoshieinu V'Nivasheiah--first davening for all those who
are ill to become well, and then davening for those who are not ill to stay
well. One’s poignant and
pointed prayer here demonstrates here not only his great Emunah in Hashem
Yisborach, but also his Ahavas Yisroel--in wanting to do away with the
tza’ar of others (including his own) and in bringing happiness to us
all--at all times!
--------------------------
HaRav Chaim Friedlander, Z’tl, explains
why this Bracha follows after HaShiveinu, Selach Lanu and Re’eh (Nah)
V’Anyeinu. By following this
order, we recognize that all sicknesses and all cures come from Hashem--as
we recognize that we must first do Teshuva, then ask Hashem for forgiveness,
then ask that our suffering serve as atonement, and only then can we
legitimately plead with Hashem that He send the Refuah.
With this, we additionally demonstrate that the medications and
therapies we undertake are the means in this world to achieve Hashem’s
Refuah; we go to the internist, specialist or physical therapist with this
in mind, and we take the pills, medications or shots by this understanding.
That is why we begin with the two words that tell it all--Refaeinu
Hashem--Heal us Hashem!
What, then, is the third word of the
Bracha V’Neirafeh?
The Zohar and the Mekubalim (brought in the Sefer Baruch
Sheamar and in the Sefer Sifsei
Chaim) write that there are Refuos which come through Malachim following
Hashem’s direction, which the Posuk alludes to with the words “Yishlach
Devaro V’Yirpaeim”--Hashem sends His word and heals them (Tehillim 106).
We, however, plead that our Refuah not come through any heavenly
intermediaries, but directly from Hashem because only the Refuah that comes
from Hashem is a Refuah LeOlam, a permanent Refuah, while the Refuah that
comes from a Malach may allow the sickness to recur.
Accordingly, the V’Neirafeh is
an intensification of our request
that Hashem heal us--so that we have a Refuah LeOlam!
Finally, we note that we conclude the bracha with the
words of request V’Rachaman Atta.
The Sefer Baruch Sheamar
explains that the word Rachaman,
as opposed to Rachum is a special indication of great Rachamim, and uses the phrase “Tamid Darko Lechach--this is
Hashem’s way.” So, not only
is Hashem All-Capable of a complete and permanent Refuah, but He is a
Rachaman--always mercifully ready to provide it!
---------------------------
We
have thus far touched upon the first two phrases of the bracha: Refaeinu
Hashem V’Neirafei and Hoshieinu
V’Nivasheia. The next
words continue “Ki Sehilaseinu Atta”--because our whole praise will be You.
We may suggest that with this phrase we mean to indicate that we will
give Hashem heartfelt praise, we will demonstrate our Hakaras Hatov to
Hashem, upon achieving our Refuah. We
thus affirm that we will not “forget about” the Shira that is due to
Hashem, and that we will be sure to express our Hoda’ah after this
tribulation is over with (as one does in a Seudas Hoda’ah, or other form
or proclamation of Hakaras Hatov). We
then continue with the term V’Ha’alei
Refuah Shleima L’Chol Makoseinu. The
word VeHa’alei--and raise up--not only indicates that we raise ourselves up as a
result of the illness, but that we appreciate that in healing us Hashem will
do something more than might otherwise happen in the ‘natural’ course of
events. Moreover, the Sefer Sifsei
Chaim adds that this applies not only to particular illnesses, but LeChol
Makoseinu--anything that a person
feels that he has been smitten by--to all
of our tzaros and difficulties which have affected us.
Here especially we specifically ask for a Refuah Sheleima--so that
now that we have ‘risen’ to the occasion and we are hopeful that Hashem
will provide the Refuah for the makka--it will once and for all be a Refuah
Sheleima--a complete, final and ultimate healing.
Let us importantly attempt to take each precious phrase of this
bracha to its inestimable power and potency!
--------------------------
The concluding statement of the Bracha is
“Ki Kel Melech Rofei Ne’eman
V’Rachaman Atta” with these words, we demonstrate that Hashem
provides a Refuah as Kel (an
All-Merciful One), as Melech (an
All-Powerful One), and as a Rofei
Ne’eman V’Rachaman (a Trustful and Merciful Healer).
The Sefer Baruch Sheamar
notes that the terms Ne’eman and
Rachaman from a human perspective would seem contradictory, for in
most circumstances to be a trustworthy healer he must prescribe medications,
regimens, or treatments which could costly, time consuming, painful, and
perhaps c’v damaging in other areas. On
the other hand, one who is compassionate will not prescribe the full amount
of bitter medication or difficult regimen, and accordingly may not bring
about a full healing or recovery. Hashem
Yisborach, however, can bring His Middas HaRachamim (as we had previously
noted the term Rachaman indicates
intense Rachamim) to prevent Yesurei HaGuf while simultaneously still
providing a complete, whole Refuah. Thus,
with Hashem, the two words Ne’eman
and Rachaman can be read together
and go hand-in-hand--and are in fact
connected with a conjunctive ‘vav’!
We then conclude the bracha with the words Rofei
Cholei Amo Yisroel, while the
bracha of Asher Yatzar refers to Hashem’s healing of Chol Basar--everyone--all
of His creations. The specific
reference to Amo Yisroel here, and not to all creatures, may refer to the
special Hashgacha Pratis that we have in being healed over all the other
nations of the world. HaRav
Schwab, Z’tl, adds that when Jews ask Hashem for healing, we ask not only
for a Refuas HaGuf, a physical healing, but for a Refuas HaNefesh, a healing
from our spiritual sicknesses as well. Therefore
we conclude the Bracha with thanks to Hashem for allowing and providing for both
physical and spiritual healing!
Additional Note: HaRav
Schwab notes that in the final words of the bracha there is not comma after
the word Cholei, and that the four
words Rofei Cholei Amo Yisroel should
be read together as one statement.
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