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ARCHIVES: HILCHOS BIKUR CHOLIM
(Halachos of Visiting the sick)
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Halachos for Sunday, June 6 2010
INTRODUCTION:
We will now, B’Ezras Hashem, begin learning the Halachos of the fundamental Mitzvah of Bikur Cholim, visiting the sick.
Bikur Cholim is a biblical Mitzvah although it isn’t explicitly written in the Torah.
Some Rishonim classify it as an independent Mitzvah. (BeHag Mitzvas Asei 36, Sefer Yereim Siman 219 and Smak Siman 47)
Other Rishonim don’t classify Bikur Cholim as an independent Mitzvah and rather classify it as an extension of the Mitzvah of V’Ahavta L’reiacha Kamocha and/or Gemilas Chasadim. (See Rashi to Shabbos 127b top of page and Ramban to Sefer HaMitzvos Shoresh 1 Dibur Hamaschil V’Hateshuva HaRevi’is)
Bikur Cholim is a biblical Mitzvah although it isn’t explicitly written in the Torah.
Some Rishonim classify it as an independent Mitzvah. (BeHag Mitzvas Asei 36, Sefer Yereim Siman 219 and Smak Siman 47)
Other Rishonim don’t classify Bikur Cholim as an independent Mitzvah and rather classify it as an extension of the Mitzvah of V’Ahavta L’reiacha Kamocha and/or Gemilas Chasadim. (See Rashi to Shabbos 127b top of page and Ramban to Sefer HaMitzvos Shoresh 1 Dibur Hamaschil V’Hateshuva HaRevi’is)
The Posuk (Shmos 18:20) says:
“…V’HoDa’atah Lahem Es HaDerech Yeilchu Bah V’Es Hama’aseh Asher
Ya’asun…You shall make known to [the Jewish people] the [right] path for
them to follow and the [right] things they should do”
The Talmud (Bava Metzia 30b) dissects the aforementioned Posuk as follows: “Es HaDerech” refers to Gemilas Chasadim… “Yeilchu” refers to Bikur Cholim…, as Bikur Cholim is a Mitzvah that generally requires “Halicha, going”. (See Prisha to Yoreh Deah Siman 335:3)
The Talmud (Bava Metzia 30b) dissects the aforementioned Posuk as follows: “Es HaDerech” refers to Gemilas Chasadim… “Yeilchu” refers to Bikur Cholim…, as Bikur Cholim is a Mitzvah that generally requires “Halicha, going”. (See Prisha to Yoreh Deah Siman 335:3)
The Torah (Devarim 28:9) commands us
“…V’Halachta B’Drachav, you shall go in [Hashem's ways]. Chazal derive
from here that all Jews are commanded to emulate Hashem’s kindness. Just
as Hashem has compassion so too must we have compassion on our fellow
man, just as Hashem visits the sick so too must we visit the sick etc. (
See Talmud Sotah 14a and Rashi to Bereishis 18:1)
Most Mitzvos that [good upstanding Jews]
perform in this world generally do not generate reward in this world;
rather the reward is reserved for Olam Haba, the eternal world.
There are a few exceptions to this rule
whereas physical reward is given in this world in addition to the
spiritual reward given in Olam Haba.
One of the exceptions is Bikur Cholim,
for which the reward is received in both worlds. (See Mishna Peah
Perek1:1 and Talmud Shabbos 127a for the other Mitzvos that have this
unique double reward)
The word “Bikur’ is often translated as
“visiting” the sick. Although that is definitely a large part of the
Mitzvah, it goes much deeper than that.
“Bikur” also means “to inspect” or
“scrutinize”. (See Talmud Pesachim 96a that a Korban Pesach requires
“Bikur” for four days to ensure that no blemishes are present. See also
Rashi to Shmos 12:6)
Indeed, the Mitzvah of Bikur Cholim
requires more than just visiting someone who is ill, it also requires to
take an interest in the ill person’s situation, to try and fulfill
their needs, to talk to them, to comfort them etc., details of which we
will now begin to learn.
As always, if you have any questions on
this, or any other, topic, please do not hesitate to email me at
HalachaForToday@Yahoo.com and I will try my best to provide the answers.
Halachos for Monday, June 7 2010
1) Bikur Cholim is a Mitzvah that all
Jews- men and women- are required to fulfill at all times, in all places
and in all situations (See Ohr Zarua Vol. 1 Hilchos Birchas Hamotzi Os
140 where he lists Bikur Cholim amongst the Mitzvos that one can never
be exempt from)
2) Bikur Cholim can be fulfilled in
regard to the physical well being of the sick man or woman (i.e. looking
after their needs, feeding them, making them comfortable etc.) as well
as in regard to the spiritual well being of the sick person (i.e. daven
with them, help them do Teshuva, say Vidui with them, help them pay up
monetary debts etc.), more details of which we shall discuss in the near
future.
Halachos for Tuesday, June 8 2010
1) Just as Bikur Cholim can be fulfilled
in regard to the physical well being as well as the spiritual well
being of the sick man or woman, so too, the one performing the Mitzvah
can do so physically, financially and spiritually (See Kitzur Shl”ah
page 296)
2) Physically: it is a Mitzvah to tend to the actual needs of the sick person.
2) Physically: it is a Mitzvah to tend to the actual needs of the sick person.
Financially: it is a Mitzvah to purchase
medicine, supplies and other necessities to facilitate the healing and
well being of the sick person.
Spiritually: it is a Mitzvah to pray for
the recovery of the sick person. (we shall B’Ezras Hashem delve deeper
into more details of each of the aforementioned areas of Bikur Cholim as
we progress in our coverage of this topic)
Halachos for Wednesday, June 9 2010
1) There is no limit as to the amount of times one can fulfill the Mitzvah of Bikur Cholim, even with the same sick person.
The more times the ill person is visited
and tended to each day the more praiseworthy is the one tending to
him/her. (Talmud Nedarim 39b, Shulchan Aruch Yoreh Deah Siman 335:2)
2) Of course, if the numerous visits are
a burden or an annoyance to the sick person, it is no longer a Mitzvah
and should be avoided. Each situation needs to be determined on its own
specific details (e.g. a sick person that doesn’t have many visitors
will appreciate multiple visits whereas a sick person who has a steady
stream of visitors may not appreciate numerous visits from the same
person). (Shulchan Aruch ibid.)
Halachos for Thursday, June 10 2010
1) What is the criteria to determine if one is considered a sick person (Choleh or Cholanis) and thus worthy of Bikur Cholim?
If one needs assistance with things that
pertain to his/her sickness, such as with medicine, bandages, feeding,
bathing or other hygiene, or even requiring prayers to facilitate a
cure, he/she is considered sick.
If one needs any of the above or similar
assistance only in one limb [even with a non life threatening illness
(e.g. a broken bone)], according to some Poskim, he/she is considered
sick and one who visits them and tends to their needs has fulfilled the
Mitzvah of Bikur Cholim.
Other Poskim disagree and do not
consider a person with a [non life threatening] ailment in one limb a
sick person in regard to Bikur Cholim. (See MaHaral in Gur Aryeh
beginning of Parshas VaYeira Dibur Hamaschil Amar Rav Chama, where he
seems to say that one who is sick in only one limb is not considered a
Choleh. However, some Meforshim explain that the MaHaral means to say
that usually one who is only ill in one limb does not need the
assistance described above, but if he does, even the MaHaral would agree
that we must tend to his needs. However, from the Rambam Hilchos
Zechiya U’matana Perek 8:1 it seems clear that he rules that a person
with an ailment in one limb is considered a well person for all
matters.)
2) One who R”L is permanently missing a
limb, is not considered a sick person in regard to Bikur Cholim (as it
isn’t something that can become healed and thus no amount of Bikur
Cholim can help him) but of course there is a Mitzvah of Chesed and
V’Ahavta L’Reiacha Kamocha to assist him whenever he needs help.
Halachos for Erev Shabbos Kodesh, June 11 2010
Halachos for Erev Shabbos Kodesh
1) One who is able to visit a sick
person and does not do so is considered to have spilled innocent blood,
as when a sick person receives visitors or otherwise has his physical
and emotional needs tended to, his/her body and soul gets invigorated
and enlivened, and oftentimes can be the difference between recovery or
its alternative (Talmud Nedarim 40a and Rambam Hilchos Avel Perek 14:4.
See also Rashi ibid. Dibur Hamaschil K’Ilu and Pirush HaRosh ibid. Dibur
Hamaschil SheKibdo)
2) Just as every Jew is obligated, to
the best of their ability, to save the life of his/her fellow Jew, so
too each Jew is obligated to save their own life. Thus, a sick person
must do whatever possible to ensure that he avails him/herself of any
available cures, therapies, treatments, medicines etc. that may work to
rid themselves of their illness. Doing so is a fulfillment of the
Mitzvah of Bikur Cholim. (See Kovetz Igros from the Chazon Ish Vol. 1
letter 138. See also Tzafnas Pa’aneach to Sanhedrin 73a. See also
commentary of the Zayis Ra’anan on the Yalkut Shmos 21:19)
Halachos for Shabbos Kodesh; Rosh Chodesh
1) No Bracha is recited when performing
the Mitzvah of Bikur Cholim, One of the reasons for this is that it is
not 100% in the hands of the one doing the Mitzvah to be able to fulfill
it, as there is always a chance that the sick person will decline being
visited, being assisted or otherwise accepting anything from the
visitor. (See Shu”t HaRashba Vol. 1 Siman 18)
2) Another reason for no Bracha is
because one is always obligated in the fulfillment of Bikur Cholim and
there is never a time when a person is exempt from this Mitzvah. (Ohr
Zarua Siman 140)
Another reason is because Brachos are
only recited on Mitzvos that are unique to the Jewish nation; Mitzvos
that non Jews perform at times (i.e. it’s common etiquette in every
society to perform) cannot have “Asher Kidshanu B’Mitzvosav” recited
over them. (See Shu”t Binyamin Zev Siman 169)
Lastly, any Mitzvah which involves
someone else who is hurt, harmed or otherwise not well, does not merit
reciting a Bracha over. (See Sh’Yarei Kneses Hagedolah Yoreh Deah Siman
335 quoting the Ra’avad)
Halachos for Sunday, June 13 2010
1) It is proper [for people other than
close family and friends] to refrain from visiting a sick person for the
first three days of the sickness. (Talmud Yerushalmi Peah Perek 3
Halacha 7)
The reason for this is that for the
first few days we don’t want to label him/her as a “sick person” and we
wait for them to perhaps get out of their situation on their own. (See
Meiri to Nedarim 40a)
Visiting someone during this initial
period may actually do more harm than good as it will weaken their Mazel
and worsen their state and cause them to indeed become a real
Choleh/Cholanis. (See Taz Yoreh Deah Siman 335:1)
Once people start visiting [even during
the first 3 days], or once 3 days have passed, he/she has a Chazaka
(established status) of a Choleh/Cholanis and should be visited.
2) The above does not apply to one who
is stricken with an illness to the point that there is a fear that
he/she will pass away within the first 3 days, as such a person is
considered a Choleh/Cholanis immediately. (See Rambam Hilchos Avel Perek
14:5)
Additionally, the above does not apply
to close family and friends who regularly are in the home anyway, as
their being there is not out of the ordinary and their being around
gives the sick person comfort. (See Talmud Yerushalmi Gitin Perek 6
Halacha 5 and commentary of Pnei Moshe)
Halachos for Monday, June 14 2010
1) If a Talmid Chacham takes ill, other
Talmidei Chachamim may visit him within the first three days, as all
Talmidei Chachamim are considered as close relatives to one another.
(See commentary of the Korban HaEidah to Talmud Yerushalmi Peah Perek 3
Halacha 7)
2) Although it is best for those who
aren’t relatives and close friends to not visit within the first three
days, if the sick person requires something (even a small insignificant
task) or requests a visit, it should be done for him immediately, even
by a person who otherwise should not visit during the first three days.
(As not providing the sick person what he needs is tantamount to
shedding blood as we discussed previously, and this of course supersedes
the etiquette of refraining to visit in the initial stage of the
illness, which is a Hanhaga of Derech Eretz and not strict Halacha)
Halachos for Tuesday, June 15 2010
1) When scheduling a time to go visit
someone who is ill it is best to try and go at a time when all (or as
many as possible) aspects of Bikur Cholim will be able to be fulfilled
(i.e. being able to physically assist him, talk to him, pray with him
etc.) as if certain aspects are omitted the Mitzvah fulfillment can be
compromised or at times even totally missed (as we shall discuss in the
coming days B’Ezras Hashem)
2) It is best to not visit an ill person
during the first 3 hours of the day (calculated in Shaos Zmaniyos,
solar hours), as most ill people feel better during that time period,
and thus the visitor will think the sick person is faring better than
he/she actually is and thus will not properly pray for him/her, and thus
possibly not fulfill the Mitzvah properly if at all.
An ill person should not be visited
during the last 3 hours of the day, as most ill people feel worse than
they actually are during that time period and thus the visitor may give
up hope of the ill person ever recovering and thus not bother praying
for him/her. (Shulchan Aruch Yoreh Deah Siman 335:4. See also Sefer
Ahavas Chesed from the Chofetz Chaim Vol. 3 Perek 2 that it must be
solar hours, otherwise in the short winter days it would be impossible
to fulfill the Mitzvah of Bikur Cholim.)
Some Poskim rule that today’s days the
aforementioned times do not apply and an ill person can be visited any
time even during the first and last three hours of the day. (See Birchei
Yosef Yoreh Deah 335:2. See also Aruch HaShulchan Yoreh Deah 335:8)
Halachos for Wednesday, June 16 2010
1) If the ill person is in a hospital
and the designated visiting hours are during the first three or last
three hours of the day, he/she may be visited then, as the rule of not
visiting during that time period was only referring to visiting an ill
person in his/her home where there are no set hours, and not in an
instance where following this rule will cause the ill person to lose out
on visitors.
Furthermore, it is more important for
the ill person to be attended to unhindered by the doctors, nurses and
hospital staff during those hours than to have visitors potentially be
in the doctors’ way. (Psak of Rav Yosef Chaim Sonnenfeld Zatzal, Rav of
Yerushalayim in Shu”t Shalmas Chaim Siman 411)
2) Breaking the rules and sneaking in to
a hospital to visit a patient when it is not during visiting hours
should not be done as it is a Chilul Hashem and thus a “Mitzvah Haba
B’Aveirah” and thus no Bikur Cholim will have been fulfilled.
Halachos for Thursday, June 17 2010
1) If one is leaving town or will
otherwise be unable to visit the sick person at a time other than in the
first three days of the sickness or during the first or last three
hours of the day, they should visit during those times rather than not
visit at all, as it’s possible that this particular visitor will be
particularly beneficial for the sick person’s recovery. (Chofetz Chaim
in Ahavas Chesed Vol. 3 Perek 2)
2) It is not proper to visit a sick
person during a time when he/she is being tended to medically. (See
Rambam Hilchos Avel Perek 14:5)
Although Bikur Cholim can be done by day
or by night, according to some opinions it is best to refrain from
visiting during the night if possible. (See Talmud Yerushalmi Terumos
Perek 11 Halacha 5 and commentary of Mareh Kohen. See also Toras Chaim
to Sanhedrin 34 Dibur Hamaschil V’Amar Rav Chisda)
Halachos for Erev Shabbos Kodesh, June 18 2010 (Double Portion L’Kavod Shabbos Kodesh)
Halachos for Erev Shabbos Kodesh
1) By visiting a sick person, a small portion of his/her sickness is removed. (Talmud Nedarim 39b)
If the visitor is someone who is similar
to the sick person, referred to in Chazal as Ben Gilo (either referring
to being the same age (Rashi Nedarim 39b) ,born under the same mazel
(Rashi Bava Metzia 27b) or sharing similar views, thought processes and
opinions (Rashi Megilah 11b) his visit removes 1/60 of the sickness.
The more pleasure the sick person has
from the visitor, the larger the portion that is removed. (See Meiri and
Shita Mekubetzes to Nedarim 39b. See Drisha to Yoreh Deah 335:2 and
Chasam Sofer to Nedarim ibid. where they maintain that this does not
apply to all visitors, rather it only applies to Ben Gilo. Many Poskim
do not concur with this view and maintain that all visitors remove a
portion albeit a smaller one than Ben Gilo)
2) One who does not visit a sick person causes his/her sickness to increase by 1/60 (Midrash Shocher Tov [Tehilim] Perek 41)
Halachos for Shabbos Kodesh
1) When visiting a sick person it is
important to examine the room in which he/she is laying to ensure that
it is clean, neat and not dusty and that he/she isn’t lacking any food,
medicine or supplies to aide in their recovery.
Doing these things are not just
supplemental to the Mitzvah of visiting, rather this is the primary
fulfillment of the Mitzvah, as a cluttered room can cause a sick
person’s state to worsen and by tidying up can cause his situation to
improve. (Based on actions of Rabbi Akiva as brought in Talmud Nedarim
40a. See Shita Mekubetzes ibid. See also Bais Yosef to Yoreh Deah Siman
335 Dibur Hamaschil U’Mitzvah Gedolah)
The cleaning of the room does not
necessarily need to be done by the visitor him/herself; notifying the
members of the sick person’s household that the room needs to be
cleaned and having them do it is also sufficient.(See Prisha to Yoreh
Deah Siman 335 Os 4)
2) The bed of a sick person should be prepared the way one would prepare a bed for a dignitary. (Shita Mekubetzes ibid.)
Halachos for Sunday, June 20 2010
1) Someone who is critically ill (Choleh
Sh’Yesh Bo Sakanah) is best not left alone and should always have
someone with them[or nearby] to act as a Shomer (guard) to protect them
from mazikim and Sheidim (harmful spiritual forces) which can cause harm
to those whose Mazel is weakened.(Talmud Brachos 54b and Rashi Dibur
Hamaschil Choleh. See also Mishna Berura Siman 239:9)
2) Talking to a sick person is one of
the best things for them, and thus the more people that are there to
talk and the more talking that takes place during the visit, the better
off they will be. (See Sefer Chareidim Perek 12:47)
It is a Mitzvah to tell a sick person happy stories which put him/her in a better mood and make them smile and/or laugh.
Likewise, it is a Mitzvah to talk about
things which help take the sick person’s mind off of their sickness and
their pain. (Letter from the Rambam quoted in Sefer Yikra D’Chayei Perek
3:6)
Obviously, the best candidates to talk
to the sick person are people who he/she enjoys talking to and who bring
them happiness, and not simply to have people chatter in a way that
will annoy the sick person and thus defeat the purpose of Bikur Cholim.
Halachos for Monday, June 21 2010
1) One who visits a sick person should
not stay too long, unless a lengthy visit is indeed what the sick person
wants and needs, as if one stays too long or otherwise is a burden on
the sick person, he has defeated the purpose of the visit.
2) The sick person will usually not tell
a visitor to leave even when it becomes burdensome (in length or
otherwise), thus it is up to the visitor to be smart and attentive and
realize when his/her visit needs to come to an end.(See Aruch HaShulchan
Yoreh Deah Siman 334:4. See also Rambam Hilchos Avel Perek 14:6 where
it seems from the word “V’Yotzei” that one should keep his visits short,
though the Rambam can arguably be referring to a Choleh that is in a
critical state and can’t communicate)
Halachos for Tuesday, June 22 2010
1) When visiting a sick person, the
visitor should not sit in a manner that will place them higher than the
sick person. (Shulchan Aruch Yoreh Deah Siman 335:3)
However, if the visitor is sitting on a chair that reaches the same level of the sick person’s bed it is acceptable, and there is no need for the visitor to be lower. (See Rama ibid. Some Meforshim learn that the Rambam Hilchos Avel Perek 14:6 indeed requires the visitor to sit lower than the sick person as is the opinion of the Ritva to Nedarim 40a, or possibly even means to require the visitor to sit on the floor. See S’fas Emes to Shabbos 12b)
However, if the visitor is sitting on a chair that reaches the same level of the sick person’s bed it is acceptable, and there is no need for the visitor to be lower. (See Rama ibid. Some Meforshim learn that the Rambam Hilchos Avel Perek 14:6 indeed requires the visitor to sit lower than the sick person as is the opinion of the Ritva to Nedarim 40a, or possibly even means to require the visitor to sit on the floor. See S’fas Emes to Shabbos 12b)
2) The visitor should not sit behind the
head of the sick person as the Shechina (the divine presence of Hashem)
hovers above the head of a Choleh (Talmud Nedarim 40a derives this from
the Posuk (Tehilim 41) “Hashem Yisa’adeinu Al Eres D’vai”. See Meiri to
Nedarim ibid. for a different approach)
Kabalistic sources teach that one should
also not sit at the feet of a sick person, as the Malach HaMaves (angel
of death) hovers there.
Halachos for Wednesday, June 23 2010
1) One who visits a sick person but does
not pray for him/her and beseech Hashem to heal them has not
[sufficiently] fulfilled the Mitzvah of Bikur Cholim. (Rama Yoreh Deah
Siman 335:4 quoting the Ramban [in Toras HaAdam Sha'ar Hameichush] based
on Talmud Nedarim 40a. See also Sefer Chasidim Siman 753 that all Jews
are responsible for one another and are like one body, and when one is
in distress and another doesn’t pray for them like himself it is a sin.)
2) Although the Tefilah for the sick
person can be said in one’s own words, the “official” Tefilah to say
[on weekdays] is “Hamakom Yerachem Alecha B’Soch Sha’ar Cholei Yisroel,
Hashem should have mercy on you amongst all the ill people of the
Jewish nation” (See Talmud Shabbos 12b and Pri Megadim[Mishbetzos Zahav]
Siman 287:1)
It is important when davening for a
Choleh to include in the Tefilah “amongst the other sick people of Am
Yisroel”, as including a specific sick person amongst the other sick
people will allow for the Tefilah to be more readily heard as it will
have the Z’chus Harabim, the merit of the Klal. (Rashi Shabbos 12b Dibur
Hamaschil B’soch. Shulchan Aruch Yoreh Deah Siman 335:6 and Shach Os 4)
Halachos for Thursday, June 24 2010
1) When davening for a Choleh on Shabbos
[or Yom Tov], the words “Shabbos [or Yom Tov] Hi M’Lizok U’Refuah
Kerova Lavo, It is Shabbos today so I must refrain from crying out, but
your Refuah is sure to come soon” are added. (Shulchan Aruch Yoreh Deah
Siman 335:6)
2) When davening for the recovery of an
ill person, when in their presence, there is no need to mention their
name. Saying something to the effect of “Hashem I beseech you to heal
him/her” is sufficient. (This is learned in Talmud Brachos 34a from
Moshe Rabbeinu when he prayed for the recovery of his sister Miriam
where he said (Bamidbar 12:13) “Keil Na Refah Na Lah, Hashem, please
heal her” without mentioning her name)
In fact, according to kabalistic sources
the prayer has a better chance of being accepted in heaven when the
sick person’s name is not mentioned, as mentioning their name may evoke
Midas HaDin. (See Even Shelaima Perek 9:14 quoting the Gaon of Vilna.
See also Chasam Sofer to Nedarim 39b and Hagahos Ya’avetz to Brachos
34a. This is based on a Zohar Parshas Bereishis page 58 in the old
prints)
When not in the presence of the Choleh,
his/her name should indeed be mentioned along with their mother’s name
(e.g. Moshe Ben Yocheved or Dina Bas Leah) (See Mogen Avrohom Orach
Chaim Siman 119:1 and Rashi to Shabbos 66b Dibur Hamaschil B’shma D’Ima)
Halachos for Erev Shabbos Kodesh, June 25 2010 (Double Portion L’Kavod Shabbos Kodesh)
Halachos for Erev Shabbos Kodesh
1) When davening for a sick person in
their presence, the Tefilah can be recited in any language not just
Lashon HaKodesh, as even though the Malachim (angels) do not understand
Aramaic [or other languages other than Lashon HaKodesh, according to
some Rishonim] being that the Shechina is in the room with the Choleh,
there is no need for the Malachim to take the Tefilos up to the Kisei
HaKavod. (See Rashi to Shabbos 12b Dibur Hamaschil Zimnin that this
applies only in the weekdays, as on Shabbos it must be in Lashon Kodesh.
See Taz Yoreh Deah Siman 335:4 regarding Malachim and other languages
besides Aramaic)
2) Likewise, when davening for the
Choleh with a minyan of 10 people, and thus the Shechina is present, the
Tefilos may be recited in any language.
However, some are stringent and daven
only in Lashon HaKodesh even in the presence of the Choleh and even with
a minyan. (See Shu”t Maharil Diskin, Kuntres Achron Siman 182)
When the Choleh is not present in the
room where one is davening for him the Tefilos should be recited only in
Lashon HaKodesh. (Shulchan Aruch Yoreh Deah Siman 335:5)
Halachos for Shabbos Kodesh
1) It is proper to daven for the sick
person in a way that he/she hears what is being said and understands
what is being davened for. (As is evident from the exchanges quoted in
the Talmud Shabbos 12b that they were talking “to” the Choleh. See also
Hagahos of Rav Eliezer Moshe Horowitz Zatzal printed in back of the
Talmud)
However, if by doing so the Choleh will
become emotionally upset, of course it should not be done and the
Tefilos should be recited quietly or after leaving the room. (See Gesher
HaChaim Vol. 1 Perek 3:1)
If giving the ill person a blessing for a
Refuah Shelaima it can be said out loud, and there is no need to worry
about him/her getting emotionally upset about receiving a blessing for a
recovery. (ibid.)
2) It is customary to recite a “Mi
Shebeirach” to bless and beseech Hashem to have mercy for ill people in
Shul at the time the Torah is read as this is a particularly opportune
time for heavenly mercy. (See Aruch HaShulchan Yoreh Deah Siman 335:12
and Darchei Moshe Yoreh Deah Siman 335:2)
Halachos for Sunday, June 27 2010
1) The proper place to daven for a Choleh during the Shemona Esrei is in the Bracha of Refaenu.
The insertion of a request for healing
of a particular person during the Bracha of Refaenu may only be done for
one who is currently sick.
2) However, if one is davening to
prevent an illness from befalling someone [or him/herself] or from
returning to someone whose illness is in remission but may relapse, it
may not be added into Refaenu and can only be inserted during the
Bracha of Shma Koleinu [or at the end of Elokai Netzor]. (See Mishna
Berura Siman 119:1. See also Shu”t Shevet Haleivi Vol. 8 Siman 21)
Halachos for Monday, June 28 2010
1) One who has a sick person in his
household should seek out the blessings of Chachamim, Tzadikim and
Roshei Yeshiva and also ask them to daven on behalf of the Choleh. (See
Nimukei Yosef to Bava Basra 116a ,53a in the Dafei HaRif towards the
bottom, Darchei Moshe Yoreh Deah 335:2 and Aruch HaShulchan Yoreh Deah
Siman 335:12. See also Ramban Parshas Yisro 18:15 that people came to
Moshe Rabbeinu to daven on behalf of their sick relatives)
2) If the sick person is located in a
faraway place and it isn’t known if he/she is still alive, Tefilos
should still be recited on their behalf as there is a Chazaka(Halachic
status quo) as well as a Rov (Halachic majority telling us that all ill
people are still alive unless we hear otherwise, see Talmud Gitin 28)
that tells us that they are still alive , especially since Tefilos are
being said on their behalf. (Aruch HaShulchan Yoreh Deah Siman 335:12)
If one accepted upon themselves to say
the entire Sefer Tehillim in the merit of a sick person, it is proper to
fulfill this commitment even if the sick person passes away. (Sh’eilas
Rav Siman 19:8 quoted in Sefer Yikra D’Chayei Perek 3 footnote 19)
Halachos for Tuesday, June 29 2010
1) It is a great Mitzvah to assist a
sick person in doing Teshuva (Returning to Hashem and repenting for
their sins) and getting him/her to do some soul searching to uncover
areas where Teshuva is necessary.
Additionally, it is a great Mitzvah to encourage sick people to call out to Hashem in prayer on their own behalf.
2) The heavenly reward for facilitating
the aforementioned Teshuva and Tefilah is extremely large as the Posuk
(Tehillim 41:2) says “Ashrei maskil El Dal B’Yom Ra Yemalteihu Hashem,
Praiseworthy is the one who exhibits thoughtfulness with one in need on
his unfortunate day, Hashem will save him”. This Posuk is referring to a
sick person who is assisted with Teshuva which will either bring about
his healing or if he is already destined to pass away it will save
him/her from the punishment of Gehinom.
The person who facilitated the Teshuva
will also merit having Hashem save him/her from his/her own misfortune.
(See Rashi and Ibn Ezra to Tehillim 41:2. See also Sefer Chareidim Perek
12:48 quoting the Zohar)
Halachos for Wednesday, June 30 2010
1) A sick person who remains sick
(without any signs of improvement) for three days, as well as someone
who suddenly was stricken with a grave illness (even on the same day)
should be reminded to pay up any outstanding debts and to write a will
[if that is the custom in the city where the sick person resides].
This should not cause the sick person to
fear that death is imminent, rather doing these things is a merit for
him to actually recover. (Shulchan Aruch Yoreh Deah Siman 335:7)
2)The Chofetz Chaim (in Ahavas Chesed Perek 3:3 quoting the Chochmas Adam 151) writes as follows:
“In many Jewish communities, including
Berlin, it was indeed the custom for those in charge of the Bikur
Cholim to visit all the sick people on the third day of their sickness
and tell them that the custom in this city is for a sick person to get
their affairs in order and not to be nervous that it meant their end
was near, rather it was the accepted custom for all to do it even those
that would be cured of their sickness.
Likewise, they would tell the sick
person to recite Vidui, as all who confess their sins and do Teshuva
merit having their sins forgiven and in that merit they would live.
It is a good idea for all Jewish
communities to adopt a similar custom, though if any particular
community does not have this custom, it is best not to say these things
to the Choleh, lest he get worried…”
Halachos for Thursday, July 1 2010
1)If one is gravely ill and on the
verge of passing away, Vidui should be recited with him regardless of
his getting worried about his imminent death or not. (See Talmud Shabbos
32a and Shach to Yoreh Deah Siman 338:1.See Shulchan Aruch Yoreh Deah
Siman 338:2 for the text of the Vidui)
He should be told that many people have
said Vidui and lived and many have not said it and died, and in the
merit of saying it you will live. Moreover, all who recite Vidui before
death have a portion in Olam Haba. (Ahavas Chesed Perek 3:3)
2) If the sick person cannot speak, he should be urged to think the Vidui in his heart.
If the sick person does not know how to
recite or think the Vidui, he should be told to say the following ” Yehi
ratzon Sh’tehei Misasi Kaparah Al Kol avonosai, May it be the will of
Hashem that my death serve as an atonement for all of my sins” (ibid.)
Vidui may be recited with a sick person
on Shabbos if by waiting until after Shabbos it may be too late. (See
Be’er Heitev Siman 288:3 where he quotes the Seder Hayom’s ruling that
one may say Vidui on Shabbos when having a bad dream, so surely one who
is passing away may say it on Shabbos)
Halachos for Erev Shabbos, July 2 2010
Halachos for Erev Shabbos Kodesh
1) It is proper to remind a sick person
to be mochel (forgive) those who may have sinned against him/her in
regard to monetary issues or by verbally insulting them or other issues.
Doing this is not only beneficial to
those who receive forgiveness; it is also beneficial for the sick
person, as Chazal tell us that one who is Ma’avir Al Midosav, (overlooks
sins against themselves) merits having Hashem be Ma’avir Al P’Sha’av,
(overlook his/her sins.) (See Chochmas Adam Siman 151) (Talmud Yoma 23a)
Likewise, the sick person should ask
Mechila (obtain forgiveness) from anyone that he/she may have sinned
against financially or otherwise. (ibid.)
2) If the sick person is unlawfully in
possession of money or objects belonging to other people, it is of
paramount importance to make sure it gets returned to its rightful
owner. (See Kitzur Shnei Luchos HaBris (Shla Hakadosh) at length Inyanei
Bikur Cholim Dibur Hamaschil Im Gemilus Chasadim, page 256 in the old
print)
It is also a good idea for a sick person
to do Hatoras Nedarim (annulment of vows) and to give Tzedaka. (Chofetz
Chaim in Ahavas Chesed Perek 3:3)
When talking to a sick person regarding
all of the aforementioned items (Vidui, Mechilah, Teshuva, getting
affairs in order etc.) it is best that there be no women or children in
the room, lest they begin to cry and cause the Choleh to become
heartbroken. (Shulchan Aruch Yoreh Deah Siman 338:1)
Halachos for Shabbos Kodesh
1) When there is more than one person
who is sick and one must choose between them, the order of precedence
follows the same order as when it comes to giving Tzedaka, as we
learned in Hilchos Ma’aser :
The order of precedence for giving Tzedaka (in most cases) is as follows :
- Him/herself
- Spouse
- Children under the age of 6
- Parents
- Grandparents
- Children older than 6
- Grandchildren
- Siblings
- Other relatives
- Neighbors
- Poor People from your city (However, if one lives in a large city such as New York, only his immediate neighborhood is considered his city for this purpose according to Rav Shlomo Zalmen Auerbach Zatzal)
- Poor people from other cities
Poor people from Eretz Yisroel take precedence over poor people from other cities (besides your own)
Poor people from Yerushalayim take
precedence over poor people from other cities in Israel. (Shu”t Chasam
Sofer Yoreh Deah Vol. 2 Siman 274) .
This includes both the new and old cities of Jerusalem (Psak of Rav
Shlomo Zalmen Auerbach Zatzal)
Shlomo Zalmen Auerbach Zatzal)
A Kohen takes precedence to a Levi, and a
Levi takes precedence over a Yisroel, when their needs are equal. (See
Shu”t Shevet Haleivi from Rav Shmuel Wosner Shlita Vol. 3 Siman 125)
2) If the choice is between a Choleh
that is a rich man and a Choleh that is a poor man, the poor man takes
precedence, as rich people usually have plenty of visitors and people
tending to their needs. This applies even if the rich man is a Talmid
Chacham. (See Sefer Chasidim 361 and Sefer Gesher HaChaim Perek 1:5. See
also Tosefos to Chulin 104b Dibur Hamaschil V’Nosenes. See also Yosef
Ometz page 324 regarding the praiseworthiness of visiting poor Cholim)
If the choice is between a Talmid
Chacham and an Am Ha’Aretz, the Talmid Chacham takes precedence as doing
so honors the Torah. (Sefer Chasidim ibid.)
However, if the Talmid Chacham is not a
Yarei Shamayim (does not exhibit signs of fearing heaven, and his Torah
knowledge is thus simply academic and thus does not give him any status
as it says (Tehilim 111) Reishis Chochma Yiras Hashem) and the Am
Ha’Aretz is a Yarei Shamayim, the Am Ha’Aretz should be visited first.
(ibid.)
Halachos for Sunday, July 4 2010
1)There are certain sick people who are not visited in person; rather Bikur Cholim is done in other ways from afar.
One who has a stomach ailment or other
abdominal pain with bleeding which necessitate frequent trips to the
restroom should not be visited, as having visitors present when they
have to quickly go to the restroom may cause them embarrassment. (See
Talmud Nedarim 41a and Ran and Meiri there. See also Shulchan Aruch
Yoreh Deah Siman 335:8)
One who is sick with an eye ailment or
with a severe headache should not be visited, as having people talk to
them is painful. (See Chochmas Adam Siman 151)
Any sick person who gets agitated or
annoyed or whose condition worsens when there is talking in his/her
presence, should not be visited. (Shulchan Aruch ibid.)
2)For all instances where entering the
room is not acceptable, the visitors should stand outside the room and
look in and determine if anything is needed (tidying up, cleaning, food
,medicine etc.) and let the people tending to the Choleh know about the
needs. (ibid. See also Biur HaGra S”K 11)
Additionally, the pain of the Choleh
should be seen and noted and the visitor should daven for the Choleh
while standing outside their room, as davening for the Choleh is the
most important part of Bikur Cholim [even for Cholim who are visited] as
we learned previously. (Shulchan Aruch ibid. See also Sefer Chasidim
Siman 753)
Halachos for Monday, July 5 2010
1)If a close relative of a sick person
passes away he/she should not be informed of this sad news, even if it
is regarding someone that he/she would otherwise be halachically
obligated to rend their garments.
There is no obligation for someone else to rend the sick person’s garment. (Shulchan Aruch Yoreh Deah Siman 337)
Even if he found out about the passing,
there is no obligation to have him rend his garments. (See Shach Yoreh
Deah 337:1 that by rending the garments it will increase the pain of the
sad news.)
2) Nobody should cry or otherwise
exhibit signs of sadness and despair in the presence of the Choleh, nor
should any Hespedim (eulogies) be said in his/her presence. (Shulchan
Aruch ibid.)
The ban on eulogies and despair in the
Choleh’s presence applies for any people that passed away not just for a
relative of the sick person. (See Shach Yoreh Deah 337:2 for the
reasoning)
All of the above is so that no unnecessary pain and heartache should be caused to the sick person.
Likewise, if the family is sitting Shiva
in the home where the sick person is resting, care must be taken to
keep all the people who come for Shiva visits quiet. (Shulchan Aruch
ibid.)
Halachos for Tuesday, July 6 2010
1) If an ill person’s condition worsens
considerably to the point that [medically] it seems that he/she will not
recover, it is proper and customary to add on a name, as when one’s
name changes his/her essence changes as well and thus the heavenly
decree that was passed against them can change as well. (Rama Yoreh Deah
Siman 335:10)
This is learned out from Avram Avinu and
Sarai Imeinu whose destiny it was to die without children, yet after
having their names changed to Avraham and Sarah (See Bereishis 17:5 and
15)were indeed able to have a child. (See Talmud Rosh Hashana 16b and
Midrash Rabbah to Koheles Perek 5:4. See MaHarsha to Rosh Hashana 16b
Dibur Hamaschil Arba Devarim for a detailed discussion about the real
effects of a name change. See also Rambam Hilchos Teshuva Perek 2:4)
2) The new name is added in addition to
the established name and does not replace the old name. (See Aruch
HaShulchan Yoreh Deah Siman 335:12)
(Regarding how to choose a “good” new
name to add, see Sefer Chasidim Siman 244 where he discusses using a
Goral, a sort of Torah lottery to choose a proper name.
Halachos for Wednesday, July 7 2010
1)It is permitted to visit sick people on Shabbos. (Shulchan Aruch Orach Chaim Siman 287:1)
Chazal (Talmud Shabbos 12b) were
originally hesitant to allow Bikur Cholim (and Nichum Aveilim) on
Shabbos lest the visitor become pained and begin davening for the Choleh
in a manner that is prohibited on Shabbos. (See Rashi Dibur Hamaschil
B’Koshi)
Although Chazal did not in actuality ban
it, it is still best to try and avoid visiting the sick on Shabbos, and
surely one should not purposely schedule the visit for Shabbos if he
can easily do it on another day of the week.
Of course, if one is too busy to visit
the sick during the week, he should surely go do it on Shabbos.
(Sha’arei Teshuva Siman 287:1. He writes there that if one is extremely
weak hearted and will become extremely distraught when seeing the
Choleh’s condition, he should indeed not go on Shabbos, a day of
pleasure (Oneg) where we avoid unnecessary pain (Tza’ar))
2) If one visited the sick person
already in the weekday, he may go visit again on Shabbos, and doing so
is in fact a great Mitzvah, as there is no limit to how many times Bikur
Cholim can be fulfilled. (See Biur Halacha Siman 287:1)
Halachos for Thursday, July 8 2010
1)On the Yom Tov of Sukkos, one who is
tending to a sick person, even a Choleh Sh’Ein Bo Sakana, who is not in
grave danger, is exempt from sitting in a Sukkah.
This is because he is engrossed in a
Mitzvah, and is thus exempt from other Mitzvos at that time (Osek
B’Mitzvah Patur Min HaMitzvah) (Shulchan Aruch Siman 640:3 and Mishna
Berura S”K 7. See Bikurei Yaakov, Tosefes Bikurim Siman 640:22 for a
different reasoning for this exemption)
Some opinions rule that this is only the
case during the actual time that the Choleh needs his assistance, but
not the entire time that he is at his bedside.(ibid.)
If two people are assisting the sick
person and they aren’t both needed together, they should take turns and
one should eat in the Sukkah while the other watches over the sick
person and then switch places. (Mishna Berura Siman 640:10)
2) If the sick person is a Choleh
Sh’Yesh Bo Sakana, and is in grave danger, the one assisting him is
exempt from the Sukkah, according to everyone, the entire time he is at
the bedside. (Mishna Berura Siman 640:11)
If the person attending to the sick
person is getting paid for doing it, he is not halachically considered
“Osek B’Mitzvah” and is not exempt from eating in the Sukkah. (Bikurei
Yaakov ibid.)
Halachos for Erev Shabbos Kodesh, July 9 2010
Halachos for Erev Shabbos Kodesh
1) It is prohibited to take payment for
fulfilling Bikur Cholim [for a short visit whilst standing], as doing so
is disrespecting the Mitzvah. (See Talmud Nedarim 39a and Shita
MeKubetzes there)
Even if one [sits down and]stays for a
little longer time than necessary to fulfill the Mitzvah, it is still
prohibited to take payment, as we are concerned that he will end up
taking payment for a subsequent short visit, which is prohibited.(See
Ritva to Nedarim 39a)
2) However, if one sits down for a long
visit with the sick person, he may indeed take payment as we consider it
compensation for his time and efforts and not a payment for doing the
Mitzvah, which could have been accomplished by standing at the bedside
or sitting down for a short time. (See Rambam Hilchos Nedarim Perek 6:8
and Nimukei Yosef to Nedarim 39a)
Halachos for Shabbos Kodesh
1) If a sick person’s relatives or
friends, or even a total stranger, spent money for his medical expenses
(doctor, hospital, medicines etc.) he/she must compensate them for their
costs, even if he/she did not specifically request of them to spend
this money on his/her behalf.
2) The reason for this is because it is
the accepted and praiseworthy custom when someone R”L falls ill and is
unable to care of themselves that his/her family and friends come to
his/her aid and do whatever is necessary to facilitate healing. (See
Shu”t HaRosh Klal 85:2. See also Yad Ramah to Sanhedrin 73a Dibur
Hamaschil Tanya Minayin)
Halachos for Sunday, July 11 2010
1) A man may visit a woman that is sick
and a woman may visit a man that is sick, as long as they aren’t alone
in a way that they will Chas V’Shalom transgress the prohibition of
Yichud. (See Aruch HaShulchan Yoreh Deah Siman 335:4. Click Here for
Halachos of Yichud.)
A man may, in most instances, assist a
sick woman, even to lend her a hand to help her get up, lay down and
similar assistance. (Aruch HaShulchan Yoreh Deah Siman 335:5. See also
Birchei Yosef Yoreh Deah Siman 335:10 why this is different than a man
assisting his wife who is not well when she is a Niddah, where it is
prohibited.)
However, if the woman is sick with
abdominal issues and needs assistance using the restroom or cleaning
herself after using the restroom, a man may not assist her as doing so
is improper and Pritzus (decadent behavior) and will lead to indecent
thoughts or even Chas V’Shalom to the Yetzer Hara overpowering him to
act immorally. (Shulchan Aruch Yoreh Deah Siman 335:10 and Shach and Taz
there. See also Maseches Semachos Perek 12 Halacha 10 and commentary of
Nachlas Yaakov.)
2) A woman, however, may assist a sick
man even with abdominal issues, as the Yetzer Hara of a woman to act
immorally is weaker than a man’s.
Furthermore, if the man is sick his
Yetzer Hara for immorality is weaker, and thus even if the woman would
want to act improperly she cannot do so with him in a weakened state.
(Shulchan Aruch ibid. See also Darchei Moshe Yoreh Deah 335 where he
proves this from the Shulchan Aruch Yoreh Deah Siman 352:3. See also
Birchei Yosef ibid. that for a man to have improper thoughts is worse in
a sense than for a woman, as it may lead to Hashchosas Zera L’vatalah
which is a terrible prohibition only applicable to men)
Halachos for Monday, July 12 2010
1) There is no minimum age for Bikur
Cholim, and if children are ill it is a Mitzvah for adults to visit them
and all aspects of fulfilling the Mitzvah apply. (Shulchan Aruch Yoreh
Deah Siman 335:2. See also Rashi Nedarim 39b Dibur Hamaschil V’Afilu
Gadol Aitzel Katan.)
Likewise, it is a Mitzvah for someone of
stature to visit a sick person of lesser stature (e.g. A Talmid Chacham
visiting a less learned person), as when it comes to doing the Mitzvah
of Bikur Cholim one should not be concerned with his own Kavod, honor
and say that it is beneath his dignity, as even the Gadol HaDor (Torah
leader of the generation) is obligated to visit the smallest statured
Jew when he is sick. (This is learned from the fact that Hashem Himself
performed Bikur Cholim when Avraham Avinu was ill. See Shita Mekubetzes
to Nedarim 39b and Prisha on the Tur Yoreh Deah Siman 335 Os 5. See also
Chofetz Chaim in Ahavas Chesed Vol. 3 Perek 2. We do not apply the
concept of “Zaken V’Aino LeFi Kevodo” as we find by Hashovas Aveida that
a Talmid Chacham need not return a lost object if by doing so his
honor will be diminished. For the reasoning and more on this topic see
Shita Mekubetzes ibid., Sefer Shalmei Nedarim to Nedarim 39b and Pachad
Yitzchak, Igros, pages 57-60)
2) The Mitzvah of Bikur Cholim applies
even to an infant who is ill even though he has no clue that he is being
visited as well as to a Choleh who is unconscious or otherwise not
aware of his/her surroundings, as the Mitzvah is to see the situation of
the Choleh and determine if he needs anything, and this is possible
even if the Choleh does not know he is being visited. (See Tur Yoreh
Deah Siman 335:1
Halachos for Tuesday, July 13 2010
1) A Jew who intentionally denies and
does not keep one [or more] of the Mitzvos of the Torah, but does so for
his/her own pleasure or convenience and not for the purpose of
rebelling against Hashem or angering Him (known in Halachic terms as a
Mumar L’TeiaVon), is still considered a Jew as long as he/she believes
in the thirteen fundamental principles of Judaism (The Yud Gimel Ikrim
written by the Rambam which can be found in its extensive version in his
Pirush HaMishnayos of the 10th Perek of Sanhedrin and in an abridged
version in most siddurim following the morning prayers).
Thus, if the aforementioned Jew is sick
it is a Mitzvah to visit him and all the Halachos of Bikur Cholim apply
to him. (See Shulchan Aruch Yoreh Deah Siman 251:1 and Rama Sif 2 that
it is optional and not mandatory. However, see Biur HaGra there who
rules that it is mandatory.)
2) However, if one intentionally denies
even one Mitzvah in the Torah and does so with rebellious intentions
(known in Halachic terms as Mumar L’Hachis), he is not considered a Jew
and it is prohibited to visit him when he is sick or otherwise save his
life. (Shulchan Aruch ibid. Sif 2; See Shach there Os 3 who rules that
it is also prohibited to feed and financially support such a person)
If the person who is sick denies [at
least one Mitzvah of] the Torah, but we aren’t sure if he does so
rebelliously or out of lust, convenience or another personal pleasure,
we can assume it’s the latter and we indeed should visit him. (See
Pischei Teshuva Yoreh Deah Siman 251:1)
Halachos for Wednesday, July 14 2010
1) A Jew about who it is well known that
he is an idol worshipper, Mechalel Shabbos publicly or a government
informer [regarding other Jews], even if he does these things L’Teiavon,
for his own pleasure, and not in a rebellious way, has lost his status
as a Jew [as long as he doesn't do Teshuva] and no kindness, including
Bikur Cholim, should be afforded him. (Chofetz Chaim in Sefer Ahavas
Chesed Dinei Mitzvas Halva’ah Perek 3:3)
However, if it isn’t proven and is only
rumored that one is in violation of one of the aforementioned sins, he
retains his status as a full fledged Jew (until proven otherwise) and he
must be visited when he is sick. (ibid.)
2) A Jew who is not religious and does
not follow the laws of the Torah , but is living as such due to lack of
proper Jewish education (referred to in Halacha as Tinok Shenishba, i.e.
a child that was captured and raised by non Jews, and thus had no way
of receiving a proper Jewish education) retains his status as a kosher
Jew and must be visited when sick.
Most non religious Jews today fall under
the aforementioned category and as such should be treated as our
brothers and sisters , with warmth and compassion ,and gently influenced
to see the beauty of Yiddishkeit and helped in their journey back to
Torah true Judaism and closeness to our Father in heaven.
The main thing, of course, is to ensure
that no Chilul Hashem results from any of our actions towards our non
religious brethren, or any time. (See Chazon Ish Yoreh Deah Siman 2:16)
Halachos for Thursday, July 15 2010
1) If there are two people in a city who
are on their death beds, one of them is a righteous or average person
(Tzadik, or a Beinoni) and the other one is an evil person (Rasha) and
they both require someone to say Vidui with them before passing away,
the Rasha takes precedence.
The reason for this is that the Rasha
definitely transgressed sins for which there is no atonement besides
death, and thus surely requires the Vidui in order for his death to
facilitate atonement, while the Tzadik or Beinoni may have received
Kapara via yesurim (physical or other earthly afflictions) or other
methods while alive, and did not necessarily transgress any sins for
which only death can atone. (See Hagahos Chochmas Shlomo from Rav Shlomo
Kluger Zatzal to Yoreh Deah Siman 338:1)
2) Although there is no Mitzvah of Bikur
Cholim to visit non Jewish sick people, it is still the accepted
custom to visit them to avoid animosity (Mipnei Darchei Shalom)
(Shulchan Aruch Yoreh Deah Siman 335:9)
Halachos for Erev Shabbos Kodesh, July 16 2010
Halachos for Erev Shabbos Kodesh
1) If one has the Mitzvah of Bikur
Cholim to perform and also the Mitzvah of Nichum Aveilim (comforting a
mourner), and he has the time to accomplish both, the Bikur Cholim
should be done first, as tending to the needs of the sick person and
davening for him/her will “give life” to them. (See Shach Yoreh Deah
Siman 335 S”K 11)
If, however, only one of the two can be
performed, Nichum Aveilim takes precedence, as it is considered a
kindness with both the living and the deceased. (See Rama Yoreh Deah
Siman 335:10 and Rambam Hilchos Avel Perek 14:7. See commentary of
Radvaz to the Rambam there where he seems to argue and maintains that
Bikur Cholim should always take precedence, as abstaining from Bikur
Cholim is tantamount to “spilling blood”)
2) If any one individual’s visit will
have a special significance to the sick person (e.g. an extremely close
friend or a dignitary or if the visitor brings with him food or medicine
that will surely serve to improve the sick person’s situation.) then
Bikur Cholim will take precedence in this instance over Nichum Aveilim,
even if there is no time to accomplish both. (Aruch HaShulchan Yoreh
Deah Siman 335:12)
Halachos for Shabbos Kodesh
1) Bikur Cholim is best done in person,
as many of the aspects of Bikur Cholim can only be accomplished when one
is physically in the presence of the Choleh.
However, if one cannot visit a sick
person, there is still good reason to call them on the telephone to do
Bikur Cholim, as certain aspects can still be accomplished from afar.
(See Igros Moshe Yoreh Deah Vol. 1 Siman 223 and Shu”t Minchas Yitzchak
Vol. 2 Siman 84)
2) The Mitzvah of Bikur Cholim applies
even to sick people who are ill with a sickness that can be contagious.
Of course the visitor should maintain some distance to avoid getting
affected. (See Shu”t Rama Siman 20. See also Chofetz Chaim in Ahavas
Chesed Bikur Cholim Perek 3 end of footnote Dibur Hamaschil Isa
B’Nedarim that the zechus of the Mitzvah of Bikur Cholim will protect
him from becoming ill.)
If, however, the disease is highly
contagious to the point that it is almost certain that any visitors will
get affected (as is sometimes the case R”L that patients need to be
isolated in a sterile room) there is no obligation to go and visit, as
the Torah does not require one to put himself in clear danger to fulfill
the Mitzvah. (See Mishna Berura Siman 329:19 where he writes that one
shouldnt be overly cautious either.)
Of course, other aspects of Bikur Cholim
that do not require physical contact (such as davening for them,
calling them on the phone etc.) still apply.
Questions? Feel free to email me at HalachaForToday@Gmail.com