Our Gemara on Amud Aleph provides an intriguing scriptural source for the obligation to save a fellow Jew from harm. The verse regarding returning lost objects states (Devarim 22:2), “And you shall return it to him.” However, the Hebrew wording, “Ve-Hashevoso” —which literally means “return it to him”—can also be read as “You shall return him to himself.” This subtle shift hints at the idea that a person, too, may require restoration, which our Gemara interprets as a mandate to save someone from harm.
Commentaries (see Torah Temimah Devarim ibid) note that the Rambam (Commentary on Mishna Nedarim 4:4) uses this verse as the source for the mitzvah of healing another Jew, rather than the more commonly cited verse from the Gemara (Bava Kama 85b):
“And the assailant shall pay for his medical costs”—from which it is derived that a doctor has permission to heal.
The Torah Temimah explains that the Rambam’s source is superior and even obviates the need for the other verse. The verse about paying for damages only establishes that seeking medical treatment is permissible and not considered an act of interfering with divine will. However, the verse about returning a lost object —including restoring a person’s health—indicates not just permission but a mitzvah and moral obligation.
In what other ways do we fulfill the mitzvah of returning what is lost? The Maor Vashemesh (Ki Setzeh 4) applies this concept to helping a person return to Torah observance.
Another dimension of this mitzvah is restoring someone to mental health. When discussing mental struggles, people often say, “I feel lost,” and when recovering, they describe “finding themselves.” This is not mere poetic language—internally, one truly experiences a sense of being lost or found.
One of the most frequently recited yet often overlooked prayers for health is Asher Yatzar, said after using the bathroom. This prayer marvels at the intricate balance of the human body:
“If one of these orifices that is ordinarily closed becomes opened, or if one that is ordinarily open becomes closed, it would be impossible to live.”
This recognition of the body’s delicate equilibrium can also serve as a meditation on mental health. Just as we speak of being lost or found emotionally, another key metaphor for mental health is maintaining a balance between internal needs and external demands.
A healthy psyche must mediate between reality and instinct, balancing the expectations of the outside world with one’s inner desires and needs. Poor ego function can manifest in two ways: A person overly dominated by internal instincts may live in denial or distortion, while someone excessively governed by external pressures may suppress their own emotional needs, leading to frustration and imbalance.
Thus, the Asher Yatzar prayer is not only a reflection on physical well-being but also a insight into mental and emotional equilibrium. Just as our bodily functions require balance, so too do our minds and souls. Returning a person to health—physically, emotionally, or spiritually—is part of the greater mitzvah of restoring what is lost.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families as well male sexual health. He can be reached via email at simchafeuerman@gmail.com