Menstrual Sickness

(ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֺתָ֖הּ תִּטְמָֽא׃

Leviticus 12:2

(2) Speak to the Israelite people thus: When a woman at childbirth bears a male, she shall be impure seven days; she shall be impure as at the time of her condition of menstrual separation.—

רש"י על ויקרא י״ב:ב׳

(ד) דותה. לְשׁוֹן דָּבָר הַזָּב מִגּוּפָהּ.

לָשׁוֹן אַחֵר לְשׁוֹן מַדְוֶה וְחֹלִי, שֶׁאֵין אִשָּׁה רוֹאָה דָם שֶׁלֹּא תֶחֱלֶה וְרֹאשָׁהּ וְאֵבָרֶיהָ כְבֵדִין עָלֶיהָ (שם ט'):

Rashi on Leviticus 12:2

(4) דותה — This is an expression for anything which flows from her body (‎‎‏זב = דו, “flowing”), and the translation is: “as in the days of separation due to her flux”.

Another explanation is: it has the same meaning as .מדוה (root דוה), malady and sickness, and this is termed דותה, “her sickness”, because no woman sees an issue of blood from herself except that, as a result of it, she becomes unwell and her head and limbs feel heavy.

The idea of a woman having a heaviness of the head during her menstrual period is found in the Gemara in Nidda in the context of sensations which can create a vest kavuah (a solidified source of a potential cause of the menstruation)

נדה ס״ג א

מתני׳ כל אשה שיש לה וסת דיה שעתה ואלו הן הוסתות מפהקת ומעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת וכמין צמרמורות אוחזין אותה וכן כיוצא בהן וכל שקבעה לה שלשה פעמים הרי זה וסת

Niddah 63a

MISHNA: For any woman who has a fixed menstrual cycle that is not time dependent, but is dependent on a physical sensation, her time is sufficient, i.e., she does not transmit ritual impurity retroactively, rather from the time she discovers blood after the sensation. And these are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns [mefaheket], or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge, or after a type of feverish shuddering [tzemarmorot] overtakes her, or anything of the like.

Any woman who has these sensations and then sees blood has established this sensation as a "vest" (confirmed cause of the onset of the menstruation)

נדה ס״ג ב

וכן כיוצא בהן לאתויי מאי אמר רבה בר עולא לאתויי אשה שראשה כבד עליה ואבריה כבדים עליה ורותתת וגוסה

Niddah 63b

The Gemara asks: What is added by this last phrase "or anything of the like"? Rabba bar Ulla said: It serves to include a woman whose head is heavy upon her or her limbs are heavy upon her, or she trembles or belches constantly.

What is the difference between "heaviness of the head" and "trembling"?

רמב"ם על משנה נדה ט׳:ח׳

(א) וכל אשה שיש לה וסת דיה שעתה כו': וכן כיוצא בהן ר"ל איזה מן המקרה שמנהגם ימצוא אותה בעת לדתה אם ארעו לה ג' פעמים חזרו לה אותה מקרים אות על וסת...כאב הראש ואחרת התנודדות והפוך נפש ואחרת דפוקת הלב והדומה לזה:

Rambam on Mishnah Niddah 9:8

"And the like" - some have a heaviness of the head (that can trigger menstruation) and others experience an emotional upheaval.

שולחן ערוך, יורה דעה קפ״ט:י״ט

(יט) יש קובעת וסת על ידי מקרים שיארעו בגופה כגון שמפהקת דהיינו כאדם שפושט זרועותיו מחמת כובד או כאדם שפותח פיו מחמת כובד או כאדם שמוציא קול דרך הגרון וכן אם מתעטשת דרך מטה או חוששת בפי כריסה ובשפולי מעיה או שאחזוה צירי הקדחות או שראשה ואיבריה כבדים עליה בכל א' מאלו אם יארע לה שלשה פעמים וראתה קבעה לה וסת שבכל פעם שהיא חוששת מהם אסורה לשמש

Although left out of the Shulchan Aruch, Badei HaShulchan on Shulchan Aruch codifies that the emotional sensation that precedes a menstruation can also make a vest.
Although "Heaviness of the head" is in the Shulchan Aruch, this is clearly referring to the objective physical sensation of heaviness, and not in reference to the emotional sensation.

By Rashi bringing the Gemara about "heaviness of the head" in the context of the Parsha, he clearly learns that the term "dovasa" is referring to a physical sensation.

I observed that Rashi is arguing with R' Shamshon Refael Hirsch to this passuk. R' Hirsch differentiates between "choli' and "daveh", although both terms for "sickness", they carry different connotations.
"Daveh" (as in our context) refers to an emotional, subjective feeling of sickness, whereas "Choleh" is an objective physical sickness. By Rashi bringing in the sensation of "heaviness of the head" in context of the term "dava" in the passuk, Rashi is showing that the term daveh doesn't refer only to emotional sickness.
In truth just from Rashi's opening words "Lashonda daveh v'choli" shows that Rashi doesn't differenciate between the implied meanings of the two terms.

According to R' Hirsch who makes this differentiation, would it also hold Halachic implications? The term for visiting the sick is "rofeh cholim", which can imply that the mitzvah to visit the sick is only if they have an objective physical sickness, but not if it is just an emotional one?