Commentaire de citation sur Osée 14:5

And perhaps it is a matter of peace, as they expounded on the verse seek peace and pursue it (Psalms 34:15), for peace is not like other commandments because for all other commandments such as tzitzit, mezuzah, and challah, if they come before you, you are obligated to perform them, but you are not obligated to pursue them. However, with peace, you are obligated to pursue it (Vayikra Rabbah 9:9). We should provide a reason for this matter: Why is peace different from all other commandments in the Torah? It will be properly explained if we say that this peace refers to making peace between Israel and their Father in Heaven through repentance. Therefore, you need to pursue it from two perspectives: First, because the sinner will never acknowledge guilt in his soul and will never see his own fault as you see it, therefore you must pursue him, for he will not pursue you. Second, because you need this peace since all of Israel are guarantors for one another. Our Sages said (Yoma 86b): Great is repentance, for even when an individual repents, he is forgiven and so is the entire world, as it is said (Hosea 14:5): I will heal their backsliding, for My anger has turned away from him. If so, this peace is for your benefit, and it is only right that you should pursue it.

ורפא ירפא, “and he shall provide for healing.” Whenever the Bible mentions the word רפואה when applied to a human being the letter פ always appears with the dagesh. For instance Jeremiah 51,9 רפאנו את בבל ולא נרפתה, “we tried to cure Babylon but she was incurable;” when we find the word used as something being performed by G’d then there is no dagesh in the letter פ. Example: Jeremiah 17,14 רפאני ה' וארפא, “Heal me O Lord and I shall be healed.” Another example is found in Psalms 147,3: הרופא לשבורי לב, “He heals the broken-hearted, etc.” There are many more examples. The reason for this distinction in the spelling of the description of the applied cure is that when man, i.e. a physician, administers a cure it is apt to be accompanied by pain and suffering, whereas a cure administered by the Lord is a painless procedure. This is part of the meaning of Proverbs 10,22: “the blessing of the Lord enriches, He does not add sorrow to it.”
When the sages in Baba Kama 85 stated that the words ורפא ירפא in our verse constitute permission for a physician to practice his art they said so only in connection with externally visible injuries or symptoms of diseases; internal diseases, especially mental diseases are not subject to treatment by physicians of flesh and blood. They are the sole domain of the One who provides the soul to all living creatures. [This interpretation seems to be based on Ibn Ezra, but is disputed by other authorities. Ed.].