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Bikur Cholim
Source Sheet by Guido Cohen

1. Shulchan Arukh, Yoreh De'ah 335

(1) LAWS OF VISITING THE SICK; HEALING; THE APPROACH OF
DEATH AND ONE IN A DYING CONDITION.
It is a religious duty to visit the sick. 1 Relatives and friends 2 may enter at once and
strangers after three days. If the sickness overtakes him 3 both may enter forthwith. 4
(2) Even a prominent person must visit a humble one; 5 even many times a day and
even if the visitor is of his affinity. 6 One who increases [his visits] is considered
praiseworthy, 7 provided he does not trouble him. 8 Gloss: Some say that an enemy
may visit a sick person. 9 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. 10
Thus seems to me [to be the correct view]. 11
(3) One 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. 12 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. 13 And thus is our accepted practice. 14
(4) One 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 15 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. 16 Gloss: One who
visited [a sick person] and did not pray for him has not fulfilled the religious duty [of
visiting the sick]. 17
(5) When one prays for him, — if in his presence, 18 one may pray in any language
one desires; if one prays, not in his presence, 18 one should pray only in Hebrew. 19
(6) One should combine him with other Jewish sick by saying, 'May the Omnipresent
have compassion upon you in the midst of the sick of Israel;' 20 and on the Sabbath
he says, 'It is the Sabbath when it is forbidden to cry out 21 and healing will come
soon.' 22
(7) He is told to consider his affairs whether he lent to or deposited [aught] with
others, 23 or vice versa, and that he should not fear death on account of this. 24
(8) One must not visit those suffering with bowel diseases, 25 or with eye diseases, or
from headaches. 26 And likewise, whosoever is very sick 27 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

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sprinkle the ground before him 28 or anything similar to this, and hear his suffering
and and pray for him.
(9) One must visit the sick of the Gentiles in the interests of peace. 29
(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. 30 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; 31 and likewise is it the accepted practice to recite
blessings [on behalf of] sick persons, in the Synagogues, 32 [viz.,] to give them an
[additional] new name, for a change of name causes an evil decree passed upon man
to be cancelled. 33 [The precept of] comforting mourners takes precedence over
visiting the sick. 34

2. Shulchan Arukh, Yoreh De'ah 336

(1) The Torah has granted the physician permission to heal, 1 and it is a religious
duty 2 which comes under the rule of saving an endangered life. 3 If he withholds
[treatment] he is regarded as one who sheds blood; 4 and even if there is someone
else who can heal him; for not from every one does one merit to be healed. 5
Nevertheless, on should not occupy himself with medical treatment unless he is an
expert and there is none other greater than he; for if not so, he is regarded as one who
sheds blood. 6 If one administered medical treatment without the permission of the
Jewish Court, 7 he is subject to payment of indemnities, even if he is an expert; and if
he administered medical treatment, having the permission of the Jewish Court, and
erred, causing [thereby] injury [to the patient], he is exempt by the laws of man and is
held responsible by the laws of Heaven. 8 If he caused death and it became known to
him that he acted inadvertently, he is banished 8 on account of him. 9
(2) The physician is forbidden to take payment for his wisdow and learning 10 but he
may receive payment for his trouble 11 and lost time. 12
(3) One who has medical ingredients and his neighbour is sick and requires them, is
forbidden to raise the price above the standard value. 13 Furthermore, even if they
agreed to pay him an excessive amount, due to the need of the hour, — for they found
that only he possessed the medical ingredients, — he is entitled only to the [standard]
price. 14 However, if one stipulated an excessive sum as payment to the physician, he
is obligated to give it to him, for he sold him his learning which cannot be valued in
[terms of] money. 15 Gloss: Although he is required on account of the religious
duty 16 to heal him, — for every positive command which rests upon every person [to
fulfil], — [yet] if it chances to come to one's hand and he agrees to execute it only for
money, — [the law is that] we do not claim the money from him, 17 nor do we make
him cancel his 18 obligation. 19

3. Shulchan Arukh, Yoreh De'ah 337-339

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(1) One who is sick and suffered a bereavement, must not be informed thereof lest his
mind become unclear; nor is his garment rent; nor is it permitted to cry or make
lamentation [for the dead] 1 in his presence, so that his heart be not broken; and they
silence the comforters in his presence. 2
(1) If one feels death approaching, he is instructed, 'Confess [your sins]!' 1 And they
say to him, 'Many confessed [their sins] and died not, and many who have not
confessed, died; and as a reward, should you confess, you will live; 2 and he who
confesses [his sins] has a portion in the world to come.' 3 And if he is unable to make
confession with his mouth, he should confess in his heart. 2 If he knows not what to
confess, they instruct him, say, 'My death should be an expiation for all my sins.' 4 All
these instructions are given to him, not in the presence of illiterate people, nor
women, nor minors, lest they cry and break his heart. 2
(2) The order of confession 5 for a dangerously ill person, is, 'I confess before Thee O
Lord, my God and the God of my fathers, that my healing and my death are in your
hand. May it be Thy will, to heal me completely, and if I die, my death should be an
expiation for all sins, wrongs and rebellious acts, 6 which I have committed sinfully,
wrongfully and rebelliously before Thee, and grant me a share in Paradise, and favour
me with the world to come which is stored away for the Righteous.' And if he desires
to prolong as in the confession for the Day of Atonement, 7 he has the right to do
so. 8
(1) One in a dying condition is considered a living being in all respects. 3 We may not
tie up his jaws, 4 nor may we annoint him with oil, nor wash him, 5 nor stop off his
organs of the extremities, 6 nor may we remove the pillow from under him, nor may
we place him on sand, clay-ground or earth, nor may we place on his stomach a dish,
a shovel, a flask of water or a globule of salt, 7 nor may we summon the towns on his
behalf, nor may we hire pipers and lamenting women, nor may we close his eyes 8
before his soul departs. 9 And whosoever closes [the dying person's] eyes before
death 10 is regarded as one who sheds blood. 11 One may not rend garments, nor bare
the shoulder in mourning, nor make a lamentation for him, nor bring a coffin into the
house in his presence before he dies, 12 nor may we begin the recital of Ẓidduk
Haddin 1 before his soul departs. 13 Gloss: Some say that we may not dig out a grave
for him. although it is not [done] in his presence, [i.e.,] in the house, — before he
dies. 14 It is [likewise] forbidden to dig out any grave to be [left] open until the next
day, in which the corpse will not be buried the same day, and there is danger in
this. 15 It is likewise forbidden to cause [aught] to hasten the death of one who is in a
dying condition, e.g., one who has been in a dying condition for a long time, and
could not depart, — [the law is that] we may not remove the pillow or the mattress
from under him [just] because some say that there are feathers from some fowl which
cause this [prolongation of death]. 16 He may likewise not be moved from his place. It
is also forbidden to place the Synagogue keys under his head in order that he may
depart. 17 However, if there is aught which causes a hindrance to the departure of the
soul, e.g., [if] near that house there is a knocking sound, viz., a wood-cutter, or there
is salt on his tongue, and these hinder the departure of the soul, it is permitted to

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remove it therefrom, for there is no [direct] act [involved] in this, since he merely
removes the hindrance. 18
(2) One who is informed, 'We saw your relative in a dying condition three days ago,'
is bound to mourn for him, 19 For it is certain that he has already died. 20
(3) Ẓidduk Haddin 1 is recited when the soul departs, 21 and when he reaches [the
words] 'Judge of Truth,' the mourner rends his garments.
(4) As soon as he feels death approaching, they should not separate themselves from
him, lest his soul depart whilst he is alone. 22 And it is a religious duty to stand near
the [dying] person during the departure of the soul, as it is written, 23 'That he should
still live alway; that he should not see the pit. For he seeth that wise men die, the fool
and the brutish together perish etc.' 24
(5) It is a custom to pour out all drawn water in the neighbourhood of the corpse. 25

4. Berakhot 5b
Once Rabbi Eleazar fell ill.
Rabbi Yochanan went to visit him. Rabbi Eleazar was poor and lay in a dark
room with no windows.
Rabbi Yochanan bared his arm and light radiated from him, filling the room with
light as he entered to be with Rabbi Eleazar. Thereupon he noticed that Rabbi
Eleazar was weeping.

He asked: “Why do you weep?” “Is it because you have not studied enough
Torah? Surely we have learned that the one who studies much and the one
who studies little have the same merit as long as their heart is directed towards
heaven. Is it because of your lack of sustenance? Not everybody has the
privilege to enjoy both learning and wealth. Is it because you lack children?”

Rabbi Eleazar replied, “I am weeping because of your beauty, which will one
day rot in the earth.” Rabbi Yochanan replied, “On that account you surely have
reason to weep.” And they both wept.

After a while Rabbi Yochanan asked Rabbi Eleazar, “Are your sufferings
welcome to you?” He replied, “Neither they nor their reward are welcome to
me.” Whereupon Rabbi Yochanan said, “Give me your hand.” Rabbi Eleazar
gave Rabbi Yochanan his hand and that is how he raised him.

5. Nedarim 39B - Oaths

It was taught: There is no measure for visiting the sick. What is meant by, 'there
is no measure for visiting the sick?'
R. Joseph thought to explain it: its reward is unlimited.
Said Abaye to him: Is there a definite measure of reward for any precept?
But we learnt: Be as heedful of a light precept as of a serious one, for thou
knowest not the grant of reward for precepts?
But Abaye explained it: Even a great person must visit a humble one.

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Raba said: [One must visit] even a hundred times a day. R. Abba son of R. Hanina
said: He who visits an invalid takes away a sixtieth of his pain. Said they to
him: If so, let sixty people visit him and restore him to health?

6. Nedarim 40A
R. Helbo is sick. But none visited him. He rebuked them [sc. the scholars], saying,
'Did it not once happen that one of R. Akiba's disciples fell sick, and the Sages did
not visit him?
So R. Akiba himself entered [his house] to visit him, and because they swept
and sprinkled the ground before him, he recovered. 'My master,' said he, 'you
have revived me!' [Straightway] R. Akiba went forth and lectured: He who does
not visit the sick is like a shedder of blood.

7. Mishneh Torah, Mourning 14

(1) Itis a rabbinic positive precept to visit the sick, comfort the mourners, escort the
dead, dower the bride, accompany the [departing] guests — — as well as to cheer the
bride and the groom, and to assist them in whatever they need. Even though all these
precepts are of rabbinic origin, they are implied in the biblical verse: "You shall love
your neighbor as yourself" (Leviticus 19:18); that is, whatever you would have others
do to you, do to your brothers in Torah and precepts.
(2) The reward for escorting a stranger is greater than any reward. It is a practice
introduced by our father Abraham, a way of kindness which was habitual with him.
He served food and drink to wayfarers and escorted them. Hospitality to wayfarers is
greater than welcoming the Divine Presence, as it is written: "He saw three men … he
ran to meet them" (Genesis 18:2). Escorting them is even greater than receiving them.
The sages have declared: "Anyone who does not escort his guests is almost guilty of
bloodshed" (Sotah 46b).
(3) Local residents are compelled to provide escorts for wayfarers just as they are
compelled to contribute to charity. The court used to provide agents to escort any
person who would pass from one locality to another. Those who shirked this duty
were regarded as if they shed blood [because of the dangerous roads]. Even if one
accompanies another the distance of four cubits, he will be amply rewarded.— —
(4) The duty of visiting the sick applies to everybody. Even an eminent person must
visit one who is of minor importance. The visits should be made several times a day.
The more often one visits the sick, the more praise he deserves, provided that he does
not weary the patient. Whoever visits a patient is as though he took away part of his
illness and lightened his pain. Whoever does not visit the sick is almost guilty of
bloodshed.
(5) A sick person should be visited only from the third day on. If his illness came on
suddenly and his condition has become worse, he should be visited immediately. A
patient should not be visited either during the first three hours or the last three hours
of the day, because he is being attended to at the time.— —
(22) All the clothes that are thrown on the deceased and on the casket in which he is
buried must not be used, lest they become mixed up with the shrouds [which of
course must not be used for anything else].

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(24) One should be trained not to be destructive, not to suffer a loss of garments by
casting them into a devastating [grave]. It is better to give them to the poor rather
than casting them to worms and moths. Anyone who throws many garments upon the
dead transgresses the prohibitive precept: "You shall not destroy" (Deuteronomy
20:19).

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