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רפאנו

(א) רְפָאֵֽנוּ יְהֹוָה וְנֵרָפֵא הוֹשִׁיעֵֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל מַכּוֹתֵֽינוּ

(ב) מי שרוצה להתפלל על החולה יאמר כאן תחנה זו:

(ג) יְהִי רָצוֹן מִלְּ֒פָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁתִּשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַֽיִם, רְפוּאַת הַנֶּֽפֶשׁ וּרְפוּאַת הַגּוּף, לַחוֹלֶה (פלוני/פלונית) בֶּן/בַּת (פלונית) בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל:

(ד) כִּי אֵל מֶֽלֶךְ רוֹפֵא נֶאֱמָן וְרַחֲמָן אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל:

(1) Heal us,29After the petitions for our spiritual needs, we pray for earthly blessings—for health of body and soul, and for food to maintain our strength.—Kuzari Adonoy, and we will be healed, deliver us and we will be delivered; for You are our praise. Grant a complete healing to all our affliction

(2) If you wish to pray for the recovery of a sick person, you may do so here.

(3) May it be Your will, Adonoy, our God, and the God of our fathers, that You send, quickly, a complete recovery from the heavens, healing for the soul, and healing for the body, for the ailing (name) son/daughter of (mother’s name) among the ailing of Israel.

(4) because You are the Almighty, King, Who is a faithful and merciful Healer. Blessed are You, Adonoy, Healer of the sick of His people Israel.

אָמַר רַב אַמֵּי: אֵין מִיתָה בְּלֹא חֵטְא, וְאֵין יִסּוּרִין בְּלֹא עָוֹן.
The Gemara continues its discussion of punishment in general and the relationship between a person’s actions and the punishments meted out against him in particular: Rav Ami said: There is no death without sin; were a person not to sin, he would not die. And there is no suffering without iniquity.
(יט) אִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ (ס)
(19) if he then gets up and walks outdoors upon his staff, the assailant shall go unpunished, except that he must pay for his idleness and his cure.
ולרבנן בתראי דאמרי כל שחייב בשבת חייב בריפוי וכל שאינו חייב בשבת אינו חייב בריפוי ריפוי דתנא ביה קרא למה לי מיבעי ליה לכדתנא דבי ר' ישמעאל דתניא דבי ר' ישמעאל אומר (שמות כא, יט) ורפא ירפא מכאן שניתן רשות לרופא לרפאות
The Gemara asks: And according to the opinion of the latter Rabbis in the baraita, who say: Anyone who is liable to pay compensation for loss of livelihood is liable to pay compensation for medical costs, and anyone who is not liable to pay compensation for loss of livelihood is not liable to pay compensation for medical costs, why do I need, i.e., how do I account for, the fact that the verse repeated the obligation to pay medical costs? The Gemara answers: It is necessary for that which the school of Rabbi Yishmael taught. As it is taught in a baraita that the school of Rabbi Yishmael says: When the verse states: “And shall cause him to be thoroughly healed [verappo yerappe]” (Exodus 21:19), it is derived from here that permission is granted to a doctor to heal, and it is not considered to be an intervention counter to the will of God.
(יד) רְפָאֵ֤נִי יְהוָה֙ וְאֵ֣רָפֵ֔א הוֹשִׁיעֵ֖נִי וְאִוָּשֵׁ֑עָה כִּ֥י תְהִלָּתִ֖י אָֽתָּה׃
(14) Heal me, O LORD, and let me be healed; Save me, and let me be saved; For You are my glory.
(א) תְּהִלָּ֗ה לְדָ֫וִ֥ד אֲרוֹמִמְךָ֣ אֱלוֹהַ֣י הַמֶּ֑לֶךְ וַאֲבָרֲכָ֥ה שִׁ֝מְךָ֗ לְעוֹלָ֥ם וָעֶֽד׃
(1) A song of praise. Of David. I will extol You, my God and king, and bless Your name forever and ever.
אָמַר רַבִּי אֶלְעָזָר, אָמַר רַבִּי אֲבִינָא: כָּל הָאוֹמֵר ״תְּהִלָּה לְדָוִד״ בְּכָל יוֹם שָׁלֹשׁ פְּעָמִים — מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא.
Tangential to Rabbi Yoḥanan’s statement that one who juxtaposes redemption and prayer is assured of a place in the World-to-Come, a similar statement is cited. Rabbi Elazar said that Rabbi Avina said: Anyone who recites: “A Psalm of David” (Psalms 145) three times every day is assured of a place in the World-to-Come.
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