If he does not obtain his livelihood through those means into which he put his efforts, then he should consider that perhaps his daily sustenance is already in his possession, and he simply did not pay attention to it yet. Alternatively, it is possible that his livelihood will come to him through another means in which he did not yet put effort.
וְאִם לֹא יְבוֹאֵהוּ הַטֶּרֶף עַל הַפָּנִים אֲשֶׁר סִבֵּב עֲלֵיהֶם, אֶפְשָׁר שֶׁטֶּרֶף יוֹמוֹ כְּבָר קָדַם אֶצְלוֹ וְהוּא בִּרְשׁוּתוֹ, אוֹ שֶׁבָּא לוֹ עַל פָּנִים אֲחֵרִים.
His daily sustenance is already in his possession. It can even be an extra object that he owns that he is supposed to sell for his sustenance ( Nedar Bakodesh ).
In any event, it is still fitting for him to busy himself with means that could bring him livelihood. He should not be lax in pursuit, provided they are fitting for his character traits, his physical strength, his faith, and his World to Come, as I prefaced earlier.
וְעַל אֵיזֶה פָּנִים שֶׁיִּהְיֶה, רָאוּי לוֹ לְהִתְעַסֵּק בַּסִּבּוֹת וְאַל יַרְפֶּה מֵחַזֵּר עֲלֵיהֶן, כְּשֶׁהֵם רְאוּיוֹת לְמִדּוֹתָיו וּלְגוּפוֹ וְלֶאֱמוּנָתוֹ וּלְעוֹלָמוֹ, כַּאֲשֶׁר קִדַּמְתִּי,
In any event, it is still fitting for him to busy himself with means that could bring him livelihood. Even though G‑d desires human effort in achieving goals, we must be mindful of two things: 1) Creating a vessel, and the reason for making the vessel, must be dictated solely by the fact that this is what G‑d commanded us to do. If, however, the person considers the vessel to be beneficial or harmful in its own right, he loses the attribute of bitachon. 2) We are commanded to do only what we are capable of doing, because “the Holy One, blessed be He, does not make unfair demands of His created beings” ( Avodah Zarah 3a). Therefore, if a person is incapable of making a vessel, that itself is a sign that the Merciful G‑d has exempted him from the need to do so. This should not weaken his bitachon that his request will be fulfilled ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 2, p. 179).
As I prefaced earlier. As mentioned at the end of Chapter 3, a person’s choice of occupation should be based on his talents and physical strength, as long as it is permitted by the Torah.
Combined with these efforts, he should rely on G‑d that He will not forsake him in his time of need, nor weaken him, nor ignore him when misfortune befalls him, as the verse states (Nahum 1:7): The L-rd is good; He is a stronghold on a day of trouble and is cognizant of those who trust in Him.
וְיִבְטַח עִם זֶה עַל אֱלֹהָיו שֶׁלֹּא יַעַזְבֵהוּ וְלֹא יַרְפֵּהוּ וְלֹא יִתְעַלֵּם מִמֶּנּוּ, כְּמוֹ שֶׁנֶּאֱמַר (נחום א, ז) "טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה וְיוֹדֵעַ חוֹסֵי בוֹ."
Similarly, we will say regarding health and illness. It is incumbent upon a person to rely on the Creator regarding this, but he is also obligated to make efforts for his continued health by using means that naturally help him remain healthy and to heal himself through the methods that people customarily use to cure diseases.
וְכֵן נֹאמַר בְּעִנְיַן הַבְּרִיאוּת וְהַחֹלִי, כִּי עַל הָאָדָם לִבְטוֹחַ בַּבּוֹרֵא בָּזֶה, וּלְהִשְׁתַּדֵּל בְּהַתְמָדַת הַבְּרִיאוּת בַּסִּבּוֹת אֲשֶׁר מִטִּבְעָן זֶה, וְלִדְחוֹת הַמַּדְוֶה בְּמַה שֶּׁנָּהֲגוּ לִדְחוֹתוֹ,
Means that naturally help him remain healthy. Such as vitamins and herbs. The author also excludes superstitions, which are halachically prohibited ( Tov Halevanon ).
The methods that people customarily use to cure diseases. Medicine can often have a placebo effect, where the person is healed because he acted in the “customary” way. Similarly, a person is often cured naturally, which is possible even if he takes medicine (i.e., he would have been healed whether he took the medicine or not). This is why medicine differs from food, because when consuming food the person naturally receives the needed nutrients. Medicine, on the other hand, can be unpredictable. This is also why we find a special blessing in the Talmud for the success of medical procedures ( Pat Lechem ).
[ Editor’s note: This concept does not necessarily apply to every medication, thanks to the advancement of medical science.]
As the Creator commanded us (Exodus 21:19): And he shall surely be healed, which is understood to be an instruction from G‑d to make efforts to heal ourselves.
כְּמוֹ שֶׁצִּוָּה הַבּוֹרֵא יִתְעַלֶּה "וְרַפֹּא יְרַפֵּא" (שמות כא, יט),
However, he should do so without relying on the causes of health and illness, believing that they in and of themselves have the ability to aid him or harm him; rather, they can only do so when the Creator allows it.
מִבְּלִי שֶׁיִּבְטַח עַל סִבּוֹת הַבְּרִיאוּת וְהַחֹלִי שֶׁהֵן מוֹעִילוֹת אוֹ מַזִּיקוֹת אֶלָּא בִּרְשׁוּת הַבּוֹרֵא.
When a person relies on the Creator, He will heal him from his illness, either through the natural means in which the person engaged or otherwise, as it says (Psalms 107:20): He will send forth His word, and He will heal them.
וְכַאֲשֶׁר יִבְטַח בַּבּוֹרֵא יִרְפָּאֵהוּ מֵחָלְיוֹ בְּסִבָּה וּבִלְתִּי סִבָּה, כְּמוֹ שֶׁנֶּאֱמַר "יִשְׁלַח דְּבָרוֹ וְיִרְפָּאֵם" (תהלים קז, כ),
When a person relies on the Creator, He will heal him from his illness. The Lubavitcher Rebbe writes: “You write about your health concerns. It is known that the Torah, which is the Torah of Life, directs us with the verse, And He shall surely be healed (Exodus 21:19). Meaning that a doctor is given the permission to heal (see Brachot 60a). It is therefore obvious that the person must fulfill the directives of an expert doctor in this field.
“At the same time, he must clearly understand that it is G‑d Who is the Healer of all flesh and does this wonderfully. A certain person or a specific medicine is only G‑d’s messenger. Therefore, he must first be certain that he is healing his spiritual ailments, thereby causing a greater connection to G‑d and subsequently restoring physical health in all limbs” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 10, p. 36).
In another letter, the Lubavitcher Rebbe writes: “You requested a blessing for healing from an eye disease, and for your wife. When I will be at the resting place of my esteemed father-in-law, the [Previous] Rebbe, I will mention both of you for healing. I hope that you will be able to report good news to me in this matter. Each Jew must fashion vessels through which to receive G‑d’s blessings. Therefore, if you have not done so until now, you should now begin reciting Psalms each day—the portion of Psalms that was allotted for each particular day of the month, so that the entire Book of Psalms is completed during the course of a month—and you should also study the daily portion of Chumash, so that the weekly portion is completed during the course of a week” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 285).
Trust in itself also helps a person heal, as the Lubavitcher Rebbe writes: “You surely have a doctor who instructs you on how to conduct yourself and whose instructions you follow. In general, Chasidim—both men and women—must know, as the Previous Rebbe once wrote to an individual, that Chasidim are never alone… Be strong in your trust that G‑d will lead you and provide you with everything you need. And when a person is strong in his trust, this causes him to see (the good) with his physical eyes in his daily life” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 361).
As to the destructive nature of obsession with medical prognosis, the Lubavitcher Rebbe writes: “I received your letter in which you describe how you saw the doctor’s report, and how it affected you, how you imagine the [doomed] future, and how you therefore recite Psalms and make your requests to G‑d. You ask for my opinion.
“In reply: The fact that you say Psalms and make your requests of G‑d is certainly a good thing, for He is the Master of the entire world, over every single person and all his occurrences. However, I do not agree with your approach regarding your obsession with the doctor’s report and your imaginary future, because this is not your affair at all, and you were not created for this purpose… Your profession is not to be a doctor; rather, you were raised as an observer of the Torah and its mitzvot, which teaches us two things: Medical matters are not your Divinely-ordained mission in this world, and the observance of the Torah and its commandments is the mission for which you were created…
“When you are absorbed in your contemplation of what this doctor said and what that specialist thought up, and so forth, you can, G‑d forbid, only cause harm and not improve things. The harm here can be brought about (G‑d forbid) because, as a result of aggravation, you imagine things that will not occur. This worry consequently weakens your mazal (=the conduit of your blessings) and your trust in G‑d.
“Since you are asking my opinion, I am telling you that you need to conduct yourself as the holy Torah requires of you, and the Torah states that the Torah has given permission to a doctor to heal. This means that the Torah has given people permission to consult doctors, and it has granted doctors the permission and the possibility only to heal an illness and restore health. This is why people commonly consult doctors and then follow their instructions. You have nothing more to do in this matter. Leave it all to the doctor. And what you should do is be certain that you will have long life and strengthen your trust in G‑d” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 5, p. 156).
It is possible that G‑d will heal him using a substance that by nature is very harmful, as is well known from the story of Elisha the Prophet and the harmful water, which was causing the people to be ill, and G‑d remedied the water with salt, which according to nature is the most harmful thing for water.
וְאֶפְשָׁר שֶׁיִּרְפָּאֵהוּ בְּדָבָר הַמַּזִּיק הַרְבֵּה, כְּמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן אֱלִישָׁע בְּמַיִם הָרָעִים שֶׁרִפָּא הֶזֵּקָם בְּמֶלַח, כְּמוֹ שֶׁכָּתוּב "וְהַמַּיִם רָעִים וְהָאָרֶץ מְשַׁכָּלֶת" (מלכים ב' ב, יט),
Elisha the Prophet and the harmful water. Scripture (II Kings 2:19-22) relates how just after Elijah was taken up to heaven in a fire, Elisha was in Jericho, and the people of the city informed him that the water was bitter. Upon hearing this, Elisha asked for salt and cast it into the water, saying, Thus said G‑d: I have healed the water, etc., and the water was cured. There is nothing that makes water undrinkable more than salt ( Pat Lechem ).
Similarly, when the Jewish people in Marah lacked water to drink because the water there was bitter, we find that the verse says (Exodus 15:25): And the L-rd instructed him concerning a piece of wood, which he cast into the water, and the ancient Sages said that it was the wood of the hardufni plant, which is a bitter tree.
וְכֵן "וַיּוֹרֵהוּ ה' עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם" (שמות טו, כה), וְאָמְרוּ הַקַּדְמוֹנִים (מדרש תנחומא שם) שֶׁהָיָה עֵץ שֶׁל הַרְדּוּפְנִי,
Similarly, the verse states (Isaiah 38:21): Let them take a cake of pressed figs and lay it for a plaster on the boil, and it will heal.
וְכָמוֹהוּ "יִשְׂאוּ דְּבֶלֶת תְּאֵנִים וְיִמְרְחוּ עַל הַשְּׁחִין וְיֶחִי" (ישעיה לח, כא),
Take a cake of pressed figs and lay it for a plaster on the boil, and it will heal. King Hezekiah, lying on his deathbed, prayed to G‑d, asking Him to remember his faithfulness. G‑d then appeared to Isaiah and told him to tell Hezekiah that he would be cured. Isaiah then instructed that fig cakes be brought to heal him.
You already know that which transpired with King Assa of Judah, who, when ill, relied on the doctors to heal him and abandoned his trust in G‑d, and how he was chastised and rebuked for it.
וּכְבָר יָדַעְתָּ מַה שֶּׁהָיָה מֵעִנְיַן אָסָא כְּשֶׁבָּטַח עַל הָרוֹפְאִים וְהִנִּיחַ בִּטְחוֹנוֹ בֵּאלֹהִים בְּחָלְיוֹ מֵהַמּוּסָר וְהַתּוֹכָחָה לוֹ,
You already know. See the third introduction in Chapter 3.
Similarly, the verse says (Job 5:18): For He brings pain and binds it; He wounds, and His hands heal.
וְאָמַר הַכָּתוּב "כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ, יִמְחַץ וְיָדָיו תִּרְפֶּינָה" (איוב ה, יח).
