In Insights (54:2), the Kollel discusses how the Gemara says that one who has a headache should toil in Torah if it is not permitted to heal one's self with the words of the Torah. The MAHARSHA is cited as saying that the prohibition to heal oneself with words of Torah applies only to one who recites a verse with the specific intent that it serve to heal him, and not if he has both healing and learning in mind. The PERISHAH (YD 179:17) is cited as saying that the prohibition applies only when one pronounces a verse from the Torah expecting it to heal him superstitiously, like an incantation. However, when he studies Torah in order to do the Mitzvah of Hash-m and he trusts that Hash-m will heal him in the merit of the Mitzvah, that is permissible.
Isn't that evident in the ruling of the RAMBAM (Hilchos Avodas Kochavim 11:12)?
S. Siegel
Yes, that may be the intention of the Rambam. But the Rambam adds another condition: it is permitted to read verses only to "prevent" a healthy person from becoming sick -- which is like the second answer of the Maharsha (that we quote), based on Shevuos 15b. If so, it may not be permitted to say Tehillim to heal a person who is already sick, even if one is learning Torah so that the Zechus of Torah will heal him. (See AVODAS HA'MELECH there.)
M. KORNFELD