Healing Through Torah and Prayer: Jewish Teachings on Illness, Recovery, and Divine Mercy

Rabbi Yehoshua ben Levi taught that unlike human medicine, where one drug may help one organ and harm another, the Torah is a universal cure. G-d gave us the Torah as a “remedy for the entire body.”

Hezekiah said: Torah brings joy to the heart (“The precepts of G-d are right, rejoicing the heart”) and light to the eyes (“The commandment of G-d is clear, enlightening the eyes”).

“Heal Us, O Lord”

If one has a sick person at home, he should pray for them during the “Refa’einu” blessing in the Amidah. If he missed it, he may include the prayer in “Shema Koleinu.”

During the middle blessings of the Amidah (from “Atah Chonen” to “Shema Koleinu”), one may insert relevant personal requests. The Chida wrote: “I heard from holy sages who always prayed for the sick during Refa’einu- and so I do as well.”

In the book Sefer Chassidim, we are told that one must not focus only on the request for healing as this implies that you think that’s all you need. All blessings should be prayed with intent, especially those praising G-d. Otherwise, accusations may arise in Heaven questioning the sincerity of your prayer.

The Sick Person’s Own Prayer

Our Sages taught: The prayer of a sick person for themselves is more effective than others praying for them (Bereishit Rabbah 53:14; Rashi on Genesis 21:17).

Tears and Intention

One who prays with tears for a sick person, his prayer is immediately accepted, even without the help of angels, as it says: “The gates of tears are never locked” (Bava Metzia 59a).

Prayer offered with deep intent and distress is accepted, as it says (Psalms 145:18): “G-d is close to all who call upon Him- who call upon Him in truth.”

The Meiri wrote that one must trust that heartfelt prayer can annul a decree. If one prayed and was not answered, they should pray again, as it says (Psalms 27:14): “Hope in G-d… and hope again.”

Striving in Prayer

One who can pray for others but fails to do so is called a sinner, as Samuel said (1 Samuel 12:23): “Far be it from me to sin against G-d by ceasing to pray for you.” If the sick person is a Torah scholar, one must pray with even greater urgency, even fasting or mourning for them as King David did (Psalms 35:13): “I wore sackcloth, I afflicted my soul with fasting.”

Seeking a Righteous Person’s Prayer

One with a sick relative should go to a sage and ask them to pray (Bava Batra 116a). The custom in France was to seek the blessing of a rabbi who teaches Torah. Even if G-d issued a harsh decree, a scholar who teaches Torah publicly can annul it (Bava Metzia 85a; Jeremiah 15:19).

The Vilna Gaon tells how Rabbi David HaLevi (author of the Taz) once gifted the merit of his Torah learning to heal a child, and the child recovered.

Language of Prayer

If praying in front of the sick person, one may pray in any language. If praying from afar, the prayer should be in Hebrew, unless one does not know Hebrew.

Name of the Sick Person

When praying for a sick person, one should use their name and their mother’s name- e.g., “so-and-so the son of so-and-so.” If the mother’s name is unknown, use the father’s name or “so-and-so the son of Chava.” There is no need to include the family name.

When praying in front of the sick person, do not mention their name- like Moses did for Miriam when he prayed: “Please G-d, heal her. The Chatam Sofer explains that mentioning the name could arouse judgment and therefore not doing so avoids this risk and strengthens the prayer. It also keeps the satan unaware of the specific person being prayed for.

Language and Style

When praying for a male, change the wording to “Please heal him” instead of “her.” Avoid saying “May G-d bless the sick person so-and-so”- rather say “May G-d bless so-and-so,” to avoid affirming the illness.

Titles and Honorifics

When praying for one’s rabbi or parent, do not use honorifics such as “My teacher and crown” or “My father the great.” Simply say: “Heal my teacher” or “Heal my father.” However, when referring to them in narrative (not directly in prayer), honorifics are permitted.

Include All of Israel

Always say: “Among all the sick of Israel,” to include others in the merit and increase the power of the prayer.

During Torah Reading

It is ideal to recite the “Mi Sheberach” prayer for the sick during the Torah scroll’s unveiling or between aliyot, as this is a time of divine compassion (Zohar, Vayakhel).

Tehillim (Psalms)

Reciting Tehillim for the sick is powerful, but it must be done calmly, with understanding and correct pronunciation. Quality is more important than speed or quantity.

Rabbi Chaim Palagi writes that most people rush through Tehillim without understanding. It is better to recite one chapter with devotion than the entire book without focus.

Though Kabbalists discourage reading Tanach at night, one may read Tehillim for healing, even before midnight, if done as a prayer.

Psalm 119 Practice

It is customary to gather ten people to read Psalm 119, reading the verses of the Hebrew letters in the sick person’s name. Some also read the verses for the letters in “קרא שטן” (tear the adversary).