Why Does sickness come to the world

Sickness is one of the greatest mysteries of human existence. It terrifies us, humbles us, tests our faith, and—sometimes—transforms us. For those of us facing it, either directly or through a loved one, it forces us to ask difficult questions. Why does Hashem bring illness into the world? What purpose does it serve? What are we supposed to do in response?

Chazal (our sages) did not ignore these questions. They faced them directly, and in doing so, gave us a framework for how to understand suffering in the context of emunah, teshuvah, and spiritual refinement.

Let us begin by examining two moments in Tanach that fundamentally shaped the Jewish view of sickness.

1. Yaakov Avinu: Illness as Preparation

The Gemara in Bava Metzia 87a tells us that until the time of Yaakov Avinu, people would pass away suddenly, without any prior illness. Death came without warning, and thus, without preparation. Yaakov Avinu davened that people should fall ill before death, so that they would have time to prepare themselves spiritually—to bless their children, give tzavaot (instructions), and do teshuvah.

"עד יעקב לא היה חולי, אמר יעקב לפני הקב"ה: רבונו של עולם, אדם מת ולא מרגיש, יהי רצון שיהא אדם חולה שניים או שלושה ימים עד שלא ימות, כדי שיסדר את ענייניו."

Until Yaakov, there was no illness. He prayed for it, and it was granted. (Bava Metzia 87a)

This was not a cruel request. It was a spiritual innovation. Illness became a signal, a divine whisper that the end might be near, allowing a person the dignity of reflection and closure. It became, in a sense, a chesed—an opportunity to set one’s house in order, both physically and spiritually.

2. Chizkiyahu Hamelech: Illness and Recovery

The second pivotal moment comes from Melachim II (20:1-7), where Chizkiyahu HaMelech falls deathly ill. The prophet Yeshayahu visits and tells him: “Command your house, for you shall die and not live.” Chazal in Berachot 10a explain that this was a double decree—death in this world and the next.

But Chizkiyahu turns to the wall and prays, and Hashem reverses the decree. Fifteen years are added to his life. According to Chazal, Chizkiyahu was the first person to recover from sickness. Until then, illness was viewed as a certain prelude to death. Chizkiyahu's recovery introduced the possibility of healing, of divine mercy overriding even a terminal prognosis.

From this moment, we learn that not all sickness ends in death, and that tefillah, teshuvah, and zechuyot (merits) can overturn even the harshest decrees.

From Chizkiyahu, we learn that sickness is not just a prelude to death—it is also a call to action. It is a moment when the gates of mercy open wide. It is a chance to cry out, to return, to inspire others to good deeds in our merit.

Additionally, the Midrash (Shemot Rabbah 21:5) makes a startling claim:

"אין חולי בא לעולם אלא בשביל ישראל, ולמה חולי בא גם על אומות העולם? כדי שלא יאמרו אומות העולם: אומה זו חולה היא."

“Sickness comes into the world only because of the Jewish people. And why then do the nations also get sick? So that they will not say: 'This nation is a sickly nation.'”

This teaching highlights the depth of divine sensitivity: even when illness is part of the Jewish mission of refinement or kaparah, Hashem ensures the nations also experience it so that Am Yisrael not be singled out or scorned. It’s a painful reality, but one imbued with a profound message—that our suffering is never random, but always within a context of spiritual meaning.

3. SICKNESS AS A CALL TO ACTION

The Rambam (Hilchot Taaniyot 1:1-3) says that when suffering comes upon a community or individual, and we do not cry out or reflect on it, but instead see it as chance or bad luck, that is a derech achzariyut (a cruel path). The proper response is to see suffering as a call to return.

Similarly, the Ramban in his commentary on the Torah (Vayikra 26:11) teaches that suffering, including illness, can come as a kaparah (atonement), as a test, or as a means of spiritual elevation.

Sometimes, we are not meant to understand the "why" in the moment. But we are always meant to respond. The Zohar says that when Hashem sends yissurim (suffering), He also sends the light to grow from it.

What Can We Do?

The Gemara in Rosh Hashanah 18a says that even when a sword is placed on a person’s neck, they should not give up on Hashem’s mercy. Chazal emphasize over and over that tefillah, Torah learning, tzedakah, and mitzvot have the power to annul decrees.

"שְׁלֹשָׁה דְּבָרִים מְבַטְּלִין אֶת הַגְּזֵרָה - תְּפִלָּה וּצְדָקָה וּתְשׁוּבָה." “Repentance, prayer and charity avert the evil decree.”

When a loved one is sick, we feel helpless. But we are not. We can learn in their merit. We can light Shabbat candles with deeper kavannah. We can say Tehillim with a broken heart and give tzedakah even when it’s hard.

Even small acts ripple in Heaven. And when done together, as a community of Jews—of friends, of strangers, of souls desperate for rachamim—they create a chorus of merit that can reach the Kisei HaKavod (Throne of Glory).

In Her Merit

This website was created with one hope: that the zechuyot of Torah, tefillah, and chesed done in my wife’s merit will tip the scales toward healing. That we, together, can answer Hashem’s whisper not with despair, but with mitzvot. With light. With love.

The Gemara in Berachot 5b also reminds us:

"אין חבוש מתיר את עצמו מבית האסורין"

“A prisoner cannot release himself from prison.”

Sometimes the person in pain is too close, too overwhelmed, too exhausted to bring about their own healing. That’s where you come in. The prayers, mitzvot, and learning of others have the power to uplift those who cannot uplift themselves.

If you’ve read this far, please consider doing just one small mitzvah today—say a chapter of Tehillim, give a few coins to tzedakah, light Shabbat candles with intention, or learn a few lines of Torah—in the merit of Michal Chava bat Feiga Aviva.

May it be Hashem’s will that she have a complete and miraculous refuah sheleimah among all the sick of Klal Yisrael.