Most opinions are that this mitzvah is from the Torah:
- שלחני 'עליהם לא ה יפקדאם כמות כל האדם ימתון אלה ופקדת כל האדם (במדבר טז, כט)
Moshe requests that Korach and his people do not die a normal death. A normal death involves time of sickness in which people visit and attempt to console, improve the spirits of the sick one, and to remove the sickness as possible. - ואתו תיראו ואת מצותיו תשמרו ובקלו תשמעו ואתו תעבדו ובו תדבקון תלכו יכםקאל 'רי ה(דברים יג,ה) אח Just as HaShem does many acts of Chesed (including visiting the sick such as Avrohom) so should we do such actions.
- בה ואת המעשה אשר יעשון ילכום ואת התורת והודעת להם את הדרך והזהרתה אתהם את החקי(שמות יח,כ) HaShem is showing us the importance of acts of kindness which includes the act of “going” to visit the sick.
Rambam, however, seems to hold that this mitzvah is an obligation from the Rabbis.
BASIC POINTS TO BIKUR CHOLIM
Although ‘bikur’ is commonly translated as ‘visiting’, the Sefer Maavar Yavok writes that it is derived from the word ‘bikores’-- to research or investigate. A visitor should try to determine if there are any patient’s needs to which he can attend such as arranging for proper nutrition, comfort and cleanliness, or even family needs including child care or coordinating meals. Advice concerning the patient’s medical care should be offered only when appropriate, as very often it is not fitting to advise a patient in this regard.
An important goal of visiting the sick is to bring pleasure and joy to the patient. Therefore, a visitor’s demeanor should not reflect signs of sadness. One should be a good listener if the patient wants to talk about his illness, but ought not to pry into the details of the illness. The visit should not be lengthy, unless one is specifically requested to stay. A long visit is likely to be a burden to the patient.
DOES ONE NEED TO PHYSICALLY VISIT THE SICK?
Parshas Vayera opens with G-d's appearance to Avrohom. Strangely, no conversation takes place between the two, at least none that the Torah records. Chazal explain that G-d came to fulfill the mitzvah of "bikur cholim" - visiting the sick, as Avrohom, a man of ninety-nine years of age, was in the process of recovering from his circumcision. The Gemara in Sotah (14a) bids us to follow the Almighty's lead: "Just as the Almighty visits the sick, so must you visit the sick."
The invention of the telephone a century or so ago raises the possibility of a convenient way to fulfill the mitzvah. Rather than actually leaving one's house to visit an ill patient, perhaps one can simply pick up the phone and give his sick friend a call. Can one fulfill the mitzvah of visiting the sick by making a phone call? (The same question may apply to letters and e-mails, as well.)
Rav Moshe Feinstein (Iggeros Moshe Y.D. vol. 1, 123) answers that although one can fulfill one aspect of this mitzvah by phone, personal visitation is necessary for the complete fulfillment of the obligation. He explains that the obligation of visiting the sick entails three different elements: to encourage the patient, to pray on his behalf, and to offer basic assistance. Rav Moshe argues that the final two components require a personal visit. In terms of praying on behalf of the patient, Rav Moshe suggests that personal visitation is indispensable for two reasons. First, a visual encounter will arouse the visitor's compassion and prompt him to pray with more emotion and vigor. Secondly, whereas Chazal teach us that the Shekhina resides at the bed of an ill patient, prayers are more beneficial at his bedside. Regarding the second element, the obligation of assisting the patient in practical matters generally requires personal attendance. Even the first component of the mitzvah, the encouragement afforded to the patient through the visit of a caring friend, can be achieved in full only through a personal visit. Rav Moshe claims that this obligation may be fulfilled only partially through the telephone; a personal visit means much more to a sick patient then a mere phone call.
VISITING THE SICK ON SHABBOS
The Gemara in Shabbos (12a) cites a dispute Between Beis Hillel and Beis Shamai as to whether or not one may visit the sick on Shabbos. Beis Shamai forbids such a visit since it will cause the visitor distress, which is not allowed on Shabbos (Rashi). Beis Hillel disagrees.
Given our general tendency to follow the rulings of Beis Hillel when disputed by Beis Shammai, it would appear that no room for stringency exists in this regard. However, the Gemara on the very next page (12b) cites an intriguing comment of Rabbi Chanina: "With great difficulty they [Chazal] allowed consoling the mourners and visiting the sick on Shabbos." According to Rabbi Chanina, Chazal look down upon visiting the sick (and consoling mourners, though this is not our topic for now) on Shabbos, and they allowed it only in response to extenuating considerations. If so, then one should preferably not visit the sick on Shabbos.
The question arises, however, does Rabbi Chanina state this view independently, or does he intend to clarify the lenient position of Beis Hillel? In other words, does Rabbi Chanina come to present a third view, different from both Beis Shamai - who forbade Shabbos visitations altogether - and Beis Hillel - who allowed visiting the sick without reservation, or does he argue that even the lenient position of Beis Hillel prefers refraining from visiting patients on Shabbos?
This question is critical for our arrival at a final ruling. If Rabbi Chanina represents a third opinion, we would presumably rule in accordance with Beis Hillel, and thus allow without hesitation visiting the sick on Shabbos. If, however, Rabbi Chanina clarifies Beis Hillel's otherwise ambiguous view, then we, who follow Beis Hillel, would prefer that people not visit the sick on Shabbos.
The Magen Avrohom (O.C. 287) adopts Rabbi Chanina's halakha as normative. He therefore rules that people should not specifically plan to visit an ill patient on Shabbos; they may pay such a visit only if they could not do so during the week.
Rav Eliezer Waldenberg (Shus Tzitz Eliezer, vol. 13, 36) disagrees. He observes that both the Rambam (Hilchos Shabbos 24:5) and the Shulchan Aruch (O.C. 287) rule unconditionally that one may visit the sick on Shabbos. He also notes that the Levush allows visiting the sick on Shabbos without hesitation, arguing that the mitzvah of performing kindness overrides the prohibition of experiencing distress on Shabbos. Accordingly, rules Rav Waldenberg, under all circumstances one may visit a sick patient on Shabbos.
שבת היא מלזעוק ורפואה קרובה לבא
We hear these words every week on Shabbos in the מי שבירך לחולים, what does it mean? The Gemara (Shabbos 12a) says that someone who goes to visit a sick person on Shabbos should say this “It is Shabbos when it is forbidden to plead; healing will come soon” (שבת היא מלזעוק ורפואה קרובה לבא) to the sick person. Rashi explains, we are telling the sick person to try not to be sad because it is Shabbos and a person is supposed to be happy on Shabbos. The Ran has a different pshat. He says we are telling the sick person that since it is Shabbos, we can't daven for him.
Rashi's pshat fits in better with the מי שבירך לחולים, where we say the מי שבירך and then we tell the people in shul, don't be upset about the sick person it is Shabbos. However, according to the Ran it is a bit difficult, we are contradicting ourselves, we just said a prayer for the sick person and we end off by saying we really aren't allowed to daven for you. Maybe the pshat is that we are explaining why this is the only tefillah we are saying for the sick person.
