The Shulchan Aruch (Yoreh De'ah section, 179:8) writes that it is forbidden to recite Pesukim for the purpose of curing an illness or healing a wound. This means that if a person injured himself or has taken ill, one may not recite Pesukim next to that person as a means of curing him, as doing so constitutes a misuse of the words of Torah. However, in cases of Piku'ach Nefesh, when one is stricken with a life-threatening illness, it is permissible to recite Pesukim in an effort to cure him.
Some have raised the question of how to reconcile this Halacha with the Gemara's comment in Masechet Eruvin (Daf 54), "One who feels pain in his head should occupy himself in Torah." Seemingly, this Gemara specifically recommends engaging in Torah study as a means of alleviating a headache. Does this not prove that it is permissible to use words of Torah as a remedy?
The Maharsha (one of the classic Talmudic commentaries) answers that the Gemara does not recommend studying Torah with the primary intention that it should heal one's ailment. Rather, the Gemara informs us that Torah learning helps cure illnesses. The prohibition to use Torah as a cure refers to studying or reciting Pesukim specifically for this very purpose. But it is certainly permitted to study Torah with the awareness that it may very well prove medically beneficial, so long as this is not one's primary motivation to learn.
Others distinguish between learning Torah to cure an illness, and learning to prevent illness, to maintain good health. Halacha forbids using Torah as a remedy, but allows one to engage in Torah for the purpose of avoiding injury and sickness. Thus, for example, the Taz (commentary to the Shulchan Aruch) explains that reciting Shema before one goes to sleep to protect himself against nocturnal threats is permissible, since it is aimed at avoiding harm, and not at curing an ailment. When the Gemara says, "One who feels pain in his head should occupy himself in Torah," it refers not to a person who fell ill, but rather to one who senses the onset of illness. Such a person is encouraged to increase his efforts in Torah learning to help prevent the further development of the ailment.
Another resolution emerges from a very interesting reading of this Gemara suggested by the Chatam Sofer (Rabbi Moshe Sofer, 1763-1840, Austria-Hungary). According to the Chatam Sofer, the Gemara should be interpreted to mean that even a person who experiences pain must learn Torah. The Gemara teaches the extent of a person's obligation in Torah study, that it applies even under difficult circumstances, even when a person feels ill. Physical discomfort does not exempt one from his obligation of Talmud Torah. This Gemara then teaches the very important lesson that Torah learning has the capacity to help a person even when it appears detrimental. Intuitively, we would think that investing effort and energy in Torah learning might worsen a sick patient's condition. In truth, however, a person who suffers illness should actually endeavor to study, as it will help restore his health.
In conclusion, a person may not recite Pesukim for the specific purpose of curing illness, except in situations of a life-threatening disorder. One may, however, learn with the awareness that learning is medically beneficial, provided that he does not learn primarily for this purpose.
