Visiting the Sick
VISITING AND HEALING
Here's how the Talmud works. The Mishnah,
which is our first written collection of Jewish legal concepts culled
from a massive oral tradition, brings a case and then quotes how that
case was decided among the legal authorities of the day. Subsequently
the Gemara comes and expands on the concepts discussed. This expansion can go in
many directions. The following case is a perfect example of this:
The Hebrew word Nedarim means vows. This Talmudic tractate discusses
in great detail what happens when someone has made a vow invoking
God's name, and then regrets doing so. The mishnah in our case
describes a tragic, but all too familiar incident, the gemara then
uses this as an opportunity to discuss the value of visiting the
sick.
A person has had a quarrel with a friend. In his anger he swore in
God's name to glean no benefit from his friend at any time. Any
promise invoking God's Name is taken very seriously in Jewish Law.
Now, this person hears that his friend is ill, he wishes to visit
him, but he is bound by the oath that he has made. The Mishnah
ascertains how one may visit the sick friend without violating the
oath. The Gemara--which serves as a commentary to the Mishnah--analyzes
the particulars of the case.
Babylonian Talmud, Nedarim 39a/b
Mishnah: One who swears that he will never take benefit from his
fellow and then visits him when he is ill. He may stand when he
visits, but he should not sit. He may soothe his soul, but he may not
give money toward his healing.
Gemara: What is the nature of this case? If we are dealing with the
property of the one who visits [the sick person], he should be able
to sit. If we're talking about the sick person's property, he
shouldn't be allowed to stand.
Shmuel said, "We're talking about the property of the visitor
and its in a place where people pay to sit in doors, but do not pay
to stand.
It was taught that visiting the sick has no measure. What does
"Have no measure" mean? Rav Yosef said, "There is no
measure to the reward you will receive." Abayye countered,
"Is there a measured reward to any of the commandments? Is it
not taught, "One should be careful when performing any
commandment be it great or small, because no one knows the true
measure of a deed." So, Abayye understood "have no
measure" to mean, that even an adult should visit a child. Rava
said, "It means you should go even one hundred times a day
"Rabbi Acha Bar Chanina said, "One who visits the sick
removes a sixtieth of his pain." If that's so, get sixty people
to go visit and let's heal him! He answered, "Each one takes a
sixtieth from what is left."
Your Talmud Navigator
How are each of the rabbinic opinions
understanding the phrase "no measure". How does their
understanding fit with your own?
The Babylonian Talmud, Nedarim 40A
The Talmud Continues...
There is a story of one of Rabbi
Akiva's students who became ill and none of the sages went to
visit him except for Rabbi Akiva, and because Rabbi Akiva honored and
lay down before him, he lived. The student said, "Rebbe, you've
brought me life."
Rabbi Akiva went out and learned, "Anyone who does not visit the
sick it is as if he has spilled blood. When Rav Dimi came, he said,
"Anyone who visits the sick causes him to live and anyone who
does not visit the sick causes him to die." What does it mean by
"causing him"? Should this be understood that when he
visits, he prays for him to live and if he doesn't visit him he prays
for him to die? Would you ever think that he would pray for him to
die?"!!!!! Rather the person who doesn't go to visit the sick
doesn't pray for mercy either for one to live or to die [and that is
tantamount to causing his death.].
One day Rava felt weak. He told them, "Don't tell a soul for it
will make for bad mazel (luck) . After awhile he said to them,
"Go out and proclaim that anyone who hates me should join with
me [in my suffering], as it is written, "Do not rejoice when
your enemies fall." (Proverbs
24:17) And when you feel merciful toward me, please ask for
mercy."
Your Talmud Navigator
Why does Rabbi Akiva come to this conclusion? In
the second case, what is Rava concerned about? From these statements
how do you see the relationship between visiting and healing the
sick?
Sources: Rabbi Avi Weinstein, Director, Hillel's
Joseph Meyerhoff Center for Jewish Learning. Reprinted with
permission. |