Clarifying the Mitzvah of Refuah
There is a fascinating Gemara in Brachos (32b), which references the classical proofs for caring for one’s health. A Chasid was once davening on the side of the road when a government officer greeted him. The Chasid initially did not respond, but once he finished his prayers, the officer asked the following: Doesn't it say in your Torah ‘Only beware for yourself…and beware for your soul’ (“Rak Hishamer Lecha”) and it also says ‘But you shall greatly beware for your souls’ (“v’Nishmartem”). If so, why did you not return my greeting when I initially greeted you? If I would have beheaded you with this sword, who would have held me accountable?”
The Chasid replied with the following comparison: “If you were standing in front of a human king, and your friend had greeted you – would you have replied to him?” “No”, said the officer. “And if you would have replied, what would they have done to you?” “They would have killed me,” he said. The Chasid said back, “If so, there is a Kal va’Chomer: If that is the behavior when one stands in front of a human king, who is not eternal, then I, who was standing in front of the King of Kings, Ha’Kadosh Baruch Hu, who endures for all eternity, all the more so!” Hearing this answer, the officer was satisfied and allowed the Chasid to continue his travels.
Something is confusing about this story. It is very common for these pesukim to be used as the source of the mitzvah to guard one’s life. The Shulchan Aruch (C.M. 427:8) rules from a Gemara in Shavuos (36a) that ‘Rak Hishamer Lecha’ teaches that one may not curse one’s self which includes removing obstacles for oneself that could cause harm. However, many ask about this Gemara, saying that the officer misused the pesukim of ‘V’Nishmartem’ and ‘Rak Hishamer Lecha.’ The pasuk of ‘V’Nishmartem’ teaches us the importance of keeping the Torah and not chasing after idolatry. The Rambam (Devarim ad. loc.) explains that ‘Rak Hishamer Lecha’ is an admonition for not reviewing one’s Torah learning. The Minchas Chinuch (546 & 547) cites the mitzvah of guarding one’s health from the Halacha of erecting a fence surrounding a parapet, balcony, or roof. Just like one safeguards the safety of those who regularly visit this area, so too must one guard the health of oneself.
The Minchas Chinuch (ibid) answers that the government officer in the Gemara were like heretics back then who would use pesukim out of context. However, how the Gemara and Rishonim use these pesukim still needs to be clarified.
Perhaps an idea presented by the Chofetz Chaim can help us answer this question. In Sefer Shel Olam (2:10), the Chofetz Chaim brings down the idea that a person should always consider himself as someone sent by Hashem to do His will and to direct all of one’s actions to this goal. Whether while learning, praying, or even practicing one’s profession, or taking care of one’s needs, one should continually accustom oneself to have in mind God’s will. The Chofetz Chaim uses the pesukim quoted above as proof as it uses the word nefesh. When the Torah refers to guarding one's health, it uses the term nefesh, such as “v’Nishmartem M’od l’Nafshoseichem,” “Pikuach Nefesh” and “Hatzolas Nefashos.” The Torah obligates us to protect our soul; included in this is to protect the housing of our soul, the body. This answers why these pesukim are relevant in learning about refuah because just like it's important to review our learning or not chase after Avodah Zara as that helps nourish our soul, we must take care of the housing of the soul, for the sake of serving Hakodsh Baruch Hu and doing his will. With this in mind, we better understand why our health is so important to us and, as Doctors, why it is vital to help our patients.
Adapted from medicalhalacha.org