“ויצמא שם העם למים וילן העם על משה ויאמר למה זה העליתנו ממצרים להמית אתי ואת בני ואת מקני בצמא” (שמות יז:ג)
“The people thirsted there for water, and the people complained against Moshe, and they said, `Why is this that you have brought us up from Egypt to kill me and my children and my livestock through thirst?’” (Shemos 17:3)
The Baal HaTurim explains: “`For water’ – is mentioned in five places in the Tenach (Holy writings – written Law). `The people thirsted there for water.' `I have cured this water.’  `Ho, everyone who is thirsty, go to the water.' `Their officers send out their youngsters for water.' `Behold, days are coming – the word of the Lord Hashem Elokim – when I will send hunger into the land; neither a hunger for bread nor a thirst for water, but to hear the word of Hashem.' This last pasuk means if they thirst for water when the officers send out their youngsters for water but do not find any they should then go to the water which is Torah. They will be cured by the water and no longer be hungry for bread or thirsty for water.”
According to the Baal HaTurim, bnei Yisrael’s complaint against Moshe was not due to a simple thirst for water but rather caused by a genuine thirst for Torah. Later when Moshe struck the rock in Chorev and water came forth, the people drank and, their “thirst” was quenched. Immediately afterward (v. 8), Amalek, the nation that is considered to the epitome of evil, battled against bnei Yisrael in Refidim. What is the connection? Although the significance of this entire episode must be explained, let us first analyze another meaningful point.
“Go to the water”—which is the Torah—and that will cure you. The Rambam  writes as follows: “Some who are physically sick taste what is bitter as sweet and what is sweet as bitter. Others who are ill crave inedible food such as earth and charcoal, and despise satisfying food such as bread and meat. It all depends on the type and degree of their illness.
“In this manner, some possess impaired souls that embrace improper world-views and detest the virtuous way of life. Furthermore, these people are too lazy to follow the way of piousness; doing so is too much of a burden for these people. Also the prophet informed us that these people proclaim bad as good and good as bad. They turn darkness into light and light into darkness; they turn bitter to sweet and sweet to bitter. Regarding them [Shlomo HaMelech] writes, `Those who forsake paths of righteousness to walk in ways of darkness.’  How can these people be helped? Let them approach the wise, the doctors of souls, who will cure their world-views through teaching them proper world-views until they revert to righteousness. With regard to those aware of their improper views but who still do not turn to the sages to cure them, Shlomo says, `Foolish ones scorn wisdom and discipline.'” 
We can infer from the fact that the Rambam compares physical illness to mental illness that a deep correlations exists between a person’s physical and emotional (and mental) state. One’s mind and mental state can have a profound effect on one’s physical body, spiritual experience, and overall quality of life. The mind, the body, and the spirit are all inextricably interconnected. When one is affected negatively, the other two suffer.
In addition, the Rambam writes in “The Regimen of Health,” “It is known . . . that passions of the psyche produce changes in the body that are great, evident and manifest to all. On this account . . . the movements of the psyche . . . should be kept in balance . . . and no other regimen should be given precedence.” And in another place in “The Regimen of Health” he writes, “The physician should make every effort that all the sick and all the healthy be most cheerful of soul at all times, and that they should be relieved of the passions of the psyche that cause anxiety.” Shlomo HaMelech said, “A merry heart does good like a medicine: but a broken spirit dries the bones.”
“In an observational study of nearly 100,000 women, those with a pessimistic, cynical disposition developed more coronary heart disease, had more heart attacks, and died earlier than optimists. Cynical women were also more likely to develop cancer.
“In [another] observational study of 50,000 18- to 20-year-old Swedish men, those with high levels of anxiety substantially increased their risk of developing coronary heart disease over the next 37 years. A recent meta-analysis incorporating twenty studies and nearly 250,000 individuals also found that anxiety is associated with development of coronary heart disease.”
Worry, anger, jealousy, hate, ill-will, grudges, vindictiveness, irritation, resentment, guilt, depression, anxiety, lack of joy and happiness, and all other negative emotions and thoughts have a negative effect upon the body and open the door for sickness and disease.
Dr. Gabor Maté, a Canadian physician widely recognized for his perspective on Attention Deficit Disorder (ADD) and his firmly held belief in the connection between mind and body wellbeing, wrote a study which shows that women who were unhappily married and didn’t express their emotions were four times as likely to die as those women who were happily married and did express their feelings. In other words, the non-expression of emotion was associated with a 400% increase in the death rate.
A much sought-after and award-winning family doctor, who treats primarily women, claims that in her professional opinion the source of more than 70% of her patients’ problems are mental and not physical, even though the symptoms are expressed in physical terms.
The real solution to illness is as the Baal HaTurim writes, “Go to the water which is Torah.” Adopting a Torah lifestyle based on Torah study and mitzvah observance is the cure for many maladies. A Jew steeped in genuine emunah (belief) and rock-solid bitachon (trust in Hashem) lives a lifestyle that naturally reduces stress and anxiety. In addition, the Torah-observant Jew derives a feeling of well-being and contentment from doing Hashem’s will.
Unfortunately, as we see in the verse, according to the Baal HaTurim people do not generally identify their cure as being spiritual. They attribute their problem to some physical deficiency—some dysfunctional organ—or their having contracted some bacterial or viral infection, inflammation or tumor. These people undergo a battery of medical tests, are thoroughly examined by numerous experts, go through painful physical therapy and take endless amounts of medicine and treatments, which may sometimes be harmful. Naturally, all this often costs them a fortune and a wealth of time. They are at their wit’s end to understand why their cure is only partial if at all.
In keeping with the Baal HaTurim’s interpretation of this portion of the Torah, the children of Israel left Egypt with the explicit purpose of freeing themselves from Pharaoh’s enslavement and becoming Hashem’s servants through Torah study and mitzvah performance. As we know, the children of Israel walked in the desert for forty-nine days until they received the Torah on Mt. Sinai on the fiftieth day. Our sages teach us that in Egypt, bnei Yisrael were immersed in forty-nine gates of spiritual impurity, and if they would have remained any longer in Egypt they would have descended to the fiftieth gate from which one cannot ascend. Each day they departed from one gate of the spiritual impurity in which they were immersed and entered one gate of spiritual purity. At the splitting of the Red Sea even a simple maidservant saw through prophecy more than what Yechezkel ben Buzi (one of the most important Jewish prophets in history) would later see.
A person pushed by an inner drive detests being depressed. He urgently wants to reach his final goal. This is much more so when he is in spiritual momentum and realizes that each day he tangibly feels positive changes in himself. He feels more pure, more holy and more spiritually motivated. This awe-inspiring person, who feels he is prepared for his final rectification, can lose his patience when he does not realize that achievement as rapidly as he would like.
And that is what happened to the children of Israel in the Sinai Wilderness. The children of Israel were anxious to receive the Torah as soon as possible and reach the loftiest level they could. Moshe Rabbeinu, however, realized that they were not ready for that level yet. Instead, at Marah, Hashem instructed Moshe in ten mitzvos to teach the children of Israel. Moshe was to instruct them regarding the Seven Noachide Laws, and in addition some of the laws of the Sabbath, honoring parents, and the mishpatim (judgments). Moshe hoped that this would satisfy their thirst for Torah until they reached Mt. Sinai and received the Torah. Unfortunately, the children of Israel became too satisfied with that small portion of Torah that they were taught, and their thirst for Torah knowledge and clinging to Hashem weakened immensely. In order to again boost this thirst for spiritual attainments, Hashem sent Amalek to fight them. In this war, Hashem taught the children of Israel that not physical strength and armaments help one become victorious in a war, but rather the strength of belief and clinging to Hashem.
It is well known that children need more water than adults do since they become dehydrated much faster. Parallel to this, it is possible that also with regard to spiritual influence children are more sensitive that adults. This is similar to what Chazal teach us, “What is it like teaching a child? It is like ink written on clean paper.” A child is immensely influenced by any spiritual contact—whether it is advantageous or otherwise. A destructive impression is liable to destroy his soul. Shemos 17:3  II Melachim 2:21  Yeshaya 55:1  Yirmiyahu 14:3  Amos 8:11  See Bava Kama 17a  Shemos 17:6  Deios 2:1  Mishlei 2:13  Mishlei 1:7  Mishlei 17:22  Heart 411 written by Dr. Marc Gillinov and Dr. Steven Nissen  Zohar Chadash Yisro 31:1  Yalkut Shimoni Beshalach 247  Mechilta  Avos 4:20