SHEMOT

In the sefer Nachalat Ya'akov it is explained that there are two types of healing. If G-d Himself cures, then the healing is complete.... This is why Moshe asked, "G-d, please heal her...." He prayed for G-d Himself to heal her, and she would not have to approach another human.

There is a verse, "Heal me, G-d, and I will be healed..." (Jeremiah 17:14). The Benai Yissachar explained in the name of the Zohar why it is written here, "...and I will be healed." When the cure comes through Rafael, the angel of healing, and the heavenly host, then the healing is not permanent and complete. The angel wants to do the will of G-d, and he wants to do it again and again. On the other hand, when the healing comes from G-d Himself, then it is absolute and permanent. That is why it is written, "Heal me," You Yourself, and then "I will be healed" permanently.

The sefer Botzina Denehura interperts these words, "Heal us, G-d, and we will be healed...." At the time of the destruction of the Temple, the Name of G-d was partially hidden, as it is written, "...A hand on the throne of Yah." (The verse uses only two letters of G-d's Name rather than four.) Therefore, we ask that the Name of G-d should be healed for us, as if to say, "Heal for us G-d...," and then "we will be healed." Then all our sufferings will be automatically healed.

"The midwives feared G-d, and they did not do as the king of Egypt had spoken to them.... Because the midwives feared G-d, He made for them (important) houses" (Exodus 1:17, 21).

Rabbi Zev Tcitchik told a story in the name of a very old Jew who knew one of the students of the Ketzot Hachoshen and had heard from him the following tale.

"At the end of the period when I was studying by my teacher and rebbe, the Ketzot Hachoshen, I entered into his presence to be blessed before traveling home. When I told my rebbe that I was parting from him, he did not say anything. He took my hand into his holy hand and he began to recite (Ecclesiastes 11:10), `Young man, rejoice when you are young, and let your heart cheer you in the days of your youth. Walk in the way of your heart and as your eyes see fit....' At this point he paused and began to shake my hand excessively. Then, with a tremendous shout of the next word, `Know,' and while his holy face was burning like a fire, he began to complete the verse stating each word explicitly: `...And know - that - concerning - all - these - G-d - will bring you - into judgement.'"

The student of the Ketzot then said, "Years and years have passed, but the fear has never passed. The slightest possibility of sin is a terrible and awesome thing for me now. I hear my rebbe's voice shouting, "Know."

(Sefer Torat Zev)

Throughout a child's learning years in school, fruitful progress depends upon the parents' cooperation with the school. To the extent that the parents show interest in the student, try to help him in what he has to do and encourage him, to that extent they are contributing to the school's instruction.

In this point the outlook of the parents also becomes very important. If they consider the school's teaching by the measure of their personal inclinations and whims, or merely as a means to earning a livelihood in the future, then they will judge the subjects in the curriculum according to this viewpoint. In this way they might well come to efface the child's pleasure in learning. It is this pleasure for acquiring knowledge which is a necessary condition for progress and achievement in studies. If the parents scorn any of the subjects being taught in the school and allow the child to neglect those subjects, then it will leave its mark upon other courses including those which the parents especially favor.

Attention must be given to the outlook and religious customs in the house. They must be consistent with what the child is learning in subjects of kodesh in school. It does no good if the child learns Torah and mitzvot and proper moral conduct in school while behavior at home is not guided by the Torah, or if the mitzvot are done without any awareness.

The trust and respect which the parents give to the teachers in the school is very important. The slightest negative comments, even off-hand and negligible ones, about a teacher or the school can influence the student in a bad way. Every school is imperfect and has room for improvement. It is a human construction and it cannot possess didactic abilities beyond what human beings are capable. There is no person or teacher who does not have weak points which can be used to belittle him. Any word of scorn regarding the school or the teachers will disparage their respect in the eyes of the student, and this will harm his studies. He will never again be able to respect them or admire them to the extent that a student should like and respect his teachers. Thus, a few careless words of the parents might remove the ground and foundation of learning from under their child's feet.

The reaction of parents to marks which the child brings home from school is also very important. This is true whether the marks call for praise or rebuke. The reaction of the parents must always be measured, considered and in accordance with the circumstances and character of the child.

(Yesodot Hachinuch, Rabbi Shimshon Rafael Hirsch z"l, p.76)