Shulchan Arukh Yoreh De'ah · Siman 335

Shulchan Arukh Yoreh De'ah 335 — English translation

Translation: Code of Hebrew Law by Chaim N. Denburg, Montreal, 1955. Section numbers match the Hebrew text above.

1. 1LAWS OF VISITING THE SICK; HEALING; THE APPROACH OF DEATH AND ONE IN A DYING CONDITION. It is a religious duty to visit the sick. Relatives and friends may enter at once and strangers after three days. If the sickness overtakes him both may enter forthwith. in abridged form from T.H. — G. Y. Peah III, 9(17d); ibid. Git. VI, 7 (48a-b) ; Sem. de R. Ḥiyya (H) I, 1; also Sem. (H). Int. pp. 17-19 and cf. Ber. 55b; Yad, Ebel XIV, 5 and Kes. Mish. ibid. Strangers are not permitted to visit the sick person before three days elapse, for prior to this period their visit indicates that the patient’s luck is shaky and that he is designated a sick person. This, however, does not apply to relatives and intimate friends who are much closer to him. Hence, if the sickness overtakes him even strangers are permitted to visit him immediately — BaḤ. A Kohen is permitted to visit a sick person in a hospital, although it is quite likely that a corpse is present there. However, he should first make inquiries from the hospital authorities whether there is a corpse there or not. Where this is impossible to be determined, the Kohen may visit the patient in order to fulfil the religious duty of visiting the sick. The Kohen should not fear that there are sick people in the hospital who are in a dying condition, for we apply the principle that the majority of sick people recover — Resp. Teshurath Shai.
2. 2Even a prominent person must visit a humble one; even many times a day and even if the visitor is of his affinity. According to Asheri : ‘under the same planetary influence.’ ‘For a master said: ‘A man’s affinity takes away a sixtieth of his (the sick person’s) illness’ (Ned. ibid .; B.M. 30b). One who increases [his visits] is considered praiseworthy,.), ‘Even a hundred times a day.’ provided he does not trouble him. The visitor should not come empty-handed — Sefer Yesh Noḥalin. Gloss : Some say that an enemy may visit a sick person . s. 197 — G. However, this does not seem plausible to me; but he should not visit a sick person nor comfort a mourner whom he hates, so that [ the latter ] should not think that he rejoices at his misfortune, and thereby feel depressed .). But as to visiting the sick or offering comfort to a mourner, it depends upon the degree of enmity. — ShaK . One should therefore, use his judgment, especially if the sick person gives him permission to visit him — Sefer ha-Ḥayyim. Thus seems to me [ to be the correct view ]. also Me’iri ibid.
3. 3One who visits the sick may neither sit upon a bed, nor upon a chair, nor upon a stool, but must [reverently] wrap himself and sit in front of him [the invalid], for the Divine Presence is above the top-side of his bed. (PS. XLI, 4). Shab. 12b, and Tosaf. s.v. לא ; Ned. 40a and RaN s.v. לא . Gloss : [ This applies ] only if the sick person lies on the ground so that he who sits [ near him ] will be on a higher level; but when he lies upon the bed, it is permissible [ for the visitor ] to sit on a chair or a stool .. citing RaN; Hag. Maim.; Tosaf. and Hag. Asheri — G. And thus is our accepted practice . 234b where it is stated that if the invalid is an average person בינוני one should not sit at his feet, and at the top-side of the bed it is forbidden even if both are on the same level; if the invalid is a perfectly righteous person צדיק גמור the visitor may sit only in front of him at his feet, for in this case the Divine Presence is found on every side of the invalid excluding the side at his feet.
4. 4One must not visit the sick during the first three hours of the day, — for every invalid's illness is alleviated in the morning and [consequently] one will not trouble himself to pray for him; and not during the last three hours of the day, — for then his illness grows worse and one will give up hope to pray for him. This is not a prohibition but only general advice. Hence, people are not particular with respect to this requirement — A.H. Gloss : One who visited [ a sick person ] and did not pray for him has not fulfilled the religious duty [ of visiting the sick ]. citing N (in T.H. ) — G.
5. 5When one prays for him, — if in his presence, one may pray in any language one desires; if one prays, not in his presence, one should pray only in Hebrew. according to which the Divine Presence is with the invalid and supports him (v. supra n. 12). Hence, the visitor may pray in any language since he is in the presence of God. But when he is not in the presence of the invalid he requires the angel’s intercession who according to tradition understands only Hebrew (v. Sot. 33a). This should not be confused with the notion that Judaism advocates praying to angels to intercede on our behalf. The angel merely acts as a carrier of prayers to God. Y.Ber. IX, 1(13a), “If a misfortune befalls a person, he should not cry to Michael or Gabriel, but let him cry to me and I will answer him forthwith, as it is written, ‘whosoever shall call on the name of the Lord shall be delivered ’” (Joel III, 5).
6. 6One should combine him with other Jewish sick by saying, 'May the Omnipresent have compassion upon you in the midst of the sick of Israel;' since the merit of a group is more efficacious. and on the Sabbath he says, 'It is the Sabbath when it is forbidden to cry out, which is not in keeping with the spirit of the Sabbath. Siddur for text. and healing will come soon.'
7. 7He is told to consider his affairs whether he lent to or deposited [aught] with others, or vice versa, and that he should not fear death on account of this. citing Sem. However, this is not found in cur. edd. of Sem. The source of this ruling is Sem. de R. Ḥiyya(H) ibid.
8. 8One must not visit those suffering with bowel diseases, or with eye diseases, or from headaches., on account of engaging in conversation which is injurious to people suffering from headaches. And likewise, whosoever is very sick and conversation is injurious to him must not be visited in his presence, but one may enter the outer chamber and ask and inquire regarding him, — whether it is necessary to sweep or sprinkle the ground before him, 40a. or anything similar to this, and hear his suffering and and pray for him.
9. 9One must visit the sick of the Gentiles in the interests of peace. a.l.
10. 10[In the case of] those suffering with bowel diseases,—[the law is that] the man must not attend upon the woman, but the woman may attend upon the man. Ta Z and ShaK make a distinction between diseases, where the male is more prone to be tempted, and other illnesses, where this is not applicable. Cf. supra § 195, 18 and infra § 352, 3. also Resp. N.B., E.H. s. 69. Gloss : Some say that whosoever has a sick person in his home should go to the Sage of the city in order that he pray for him; a.l. — G. and likewise is it the accepted practice to recite blessings [ on behalf of ] sick persons, in the Synagogues , No blessing is recited on behalf of an excommunicant — Sefer Ḥasidim . [ viz. ,] to give them an [ additional ] new name, for a change of name causes an evil decree passed upon man to be cancelled . [ The precept of ] comforting mourners takes precedence over visiting the sick . — G. also Yad, Ebel XIV, 7. Since the precept of comforting mourners is a charitable act both on behalf of the living and the dead.

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