The Talmud derives the right of the doctor to heal from the fact that one who causes damage to his fellow man must pay for the medical expenses for which he was at fault. Hence the doctor's activity is deemed legitimate and we can seek out doctors as G-d's instruments for healing.

Nevertheless, it is essential to remember that the healing power of the doctor and G-d are not equal. Indeed, our parasha literally describes the doctor's activity in these terms: "heal, he shall heal." Why the double language? It is mentioned twice to show that a doctor may not be able to heal a person with one attempt. In fact, multiple visits or treatments are often necessary. Yet when G-d is described as a healer in Parashas Beshalach, we are told "I am G-d your Healer." A single use of language is sufficient in describing the healing powers of G-d. He does not need multiple attempts to heal.

This distinction is also indicated in the pronunciation of these words. For the source of the doctor's right to heal, the harsh sound of the consonant Pe, "rapoh, Y'rapeh," is used. But for G-d it states: "Ani Hashem rophecha," utilizing the softer sound of the consonant. This subtle change reflects the fact that healing may be a difficult process for doctors, but G-d can heal easily, with the softest touch.

This difference is also consistent with the prayer for G-d to heal in the Shmoneh Esrei, which always uses the soft pronunciation as in "r'fa'ainu, narofei, rofeh."