והסיר ה' ממך כל חלי וכל מדוי מצרים הרעים אשר ידעת לא ישימם בך ונתנם בכל שנאך (ז-טו)
The Almighty blesses His nation, Klal Yisroel, and promises them that He will, “Remove from you every illness, and all the terrible sicknesses (and plagues) that I put on Egypt .... I will not put on you.” The word “illness” (חלי) in the posuk is interpreted in a number of ways. Sefer Paneach Raza writes that the words "כל חלי" add up to 98, which alludes to the 98 curses that we find later in the Torah. The Chasam Sofer, R’ Moshe Sofer ZT”L states that “every illness” is referring to the death of Tzaddikim, who protect Bnei Yisroel from all evil.
The simple explanation, however, is that Hashem Himself will protect the people, and they will have no more need for doctors, medication or remedies. Although Hashem has given permission to doctors to heal, when the Jewish People are following in His ways, He will see to their needs, without employing any sort of intermediary.
A sick man once came to R’ Schneur Zalman of Liadi ZT”L (Baal HaTanya), for advice on how to treat his illness. The Alter Rebbe instructed him to see a particular physician and ask for a certain prescription.
The man followed his Rebbe’s advice, however, the treatment did not work. So he returned to the Alter Rebbe and informed him of his unchanged status.
The Alter Rebbe responded, “To say that it is not the right physician; it certainly is. To say that it is not the right prescription; it certainly is. Then why is it not working? Probably the doctor has committed a heinous sin, so he is not worthy of a cure from Hashem coming through him.”
Hashem has given permission to doctors to cure people. It is important to remember that the source of all healing is the Almighty. The job of the patient and the doctor is to make sure that they are proper vessels for His blessing.
ואכלת ושבעת וברכת את ה' אלקיך על הארץ הטובה אשר נתן לך וגו' (ח-י)
The Gemara (ברכות לה:) says: “Whoever benefits from this world without making a blessing is an acquaintance of Yeravam ben Nevat, who corrupted Israel and led them away from Hashem.” Why do we compare such a person to Yeravam ben Nevat rather than anyone else?
R’ Mordechai Rabinowitz ZT”L (Ner Lamaor) answers in remarkable fashion. The sin of Yeravam was the golden calf (Egel) that he made, a sin similar to the one committed by Israel with the original golden calf. Yeravam ben Nevat believed, not that there is no G-d, but that He keeps to Himself up in the heavens, while the Earth is given over to mankind to run without any Heavenly interference. Through this belief he came to idol worship.
However, Chazal (שם) ask a question: The posuk says, “To Hashem is the Earth and its fullness”(תהלים כד-א), but later, another posuk says, “The heavens are to Hashem, but the Earth He has given to man”(תהלים קטו-טז). Well, which is it? Is the earth Hashem’s or has He given it to man?
The gemara answers that the first posuk speaks about the state of life before one makes a blessing. At that point, the earth is all Hashem’s property. The second posuk, on the other hand, speaks about the state of things after one makes a blessing. Then, the Earth is considered legitimate for man to enjoy. It follows that one who believes that he doesn’t need to make a blessing before eating is of the opinion that the world is given over to man, and Hashem should remain only in the heavens and not interfere with our business.
This, says the Ner Lamaor, is the sin of Yeravam ben Nevat! In his eyes, the Heavens belong to Hashem as long as He doesn’t bother me, since He has given the Earth to man. That is why one who benefits from the world without making a blessing is called a friend of Yeravam ben Nevat.