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Visiting the Sick: Difference between revisions
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# When one prays for a sick person on [[Shabbat]] one should say "שבת היא מלזוק ורפואה קרובה לבוא ורחמיו מרובין ושבתו בשלום". | # When one prays for a sick person on [[Shabbat]] one should say "שבת היא מלזוק ורפואה קרובה לבוא ורחמיו מרובין ושבתו בשלום". | ||
<ref> Kitzur S"A 193:4, Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221) </ref> | <ref> Kitzur S"A 193:4, Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221) </ref> | ||
# In general when praying for the sick one should mention the name of the sick and the name of the sick's mother. <ref> Aruch Hashulchan 119:1, Daas Torah O.C. 119:1 quoting a Zohar on Shemot that the father’s name is not used since we are not always positive about the true identity of the father. </ref> If the mother's name in not known, one should use the father's name. If that's also unknown one should use the family name.<ref> 9. Orchos Rabbeinu 1:218, quoting the Chazon Ish. </ref> | |||
# A mother praying on behalf of her child should not mention her own name but should say “my son/daughter” followed by the child’s name. <ref> Rav Chaim Kanievsky (Ishei Yisrael 23, note 189). </ref> | |||
# If one is unable to visit he should pray for the sick from wherever he is, even though ideal is to pray next to the sick. <ref>Mourning in Halacha 1:35, Yalkut Yosef YD chelek 7 1:2 and footnote there. </ref> | # If one is unable to visit he should pray for the sick from wherever he is, even though ideal is to pray next to the sick. <ref>Mourning in Halacha 1:35, Yalkut Yosef YD chelek 7 1:2 and footnote there. </ref> | ||
# If the sick is terminally ill and suffering, some poskim permit praying for an end to their suffering <ref> Aruch Hashulchan YD 335:3, Iggerot Moshe CM 2:74 based on a Ran in Nedarim 40a which explains that the very least we can do for someone suffering who has no chance of recovery to be freed of his suffering through death. The Encyclopedia of Jewish Medical Ethics 3:1062 suggests the following pray: "Please God, with the power of Your great mercy, and with Your great benevolence, may it be Your will to take the soul of so-and-so out from its closed prison to relieve him from his suffering, and may his soul return to the God who gave it to Him". Rav Yisrael Meir Lau in the Torah Sh'baal Peh Journal volume 25 page 63 (published in 1984) says that relatives should never pray for this at it may seem that they simply want to free themselves of the care-taking responsibilities. Beer Moshe 8:239:4 says that one should just pray for Hashem to treat them mercifully without specifically mentioning death. </ref> while others forbid it. <ref> Tzitz Eliezer 9:47. </ref> | # If the sick is terminally ill and suffering, some poskim permit praying for an end to their suffering <ref> Aruch Hashulchan YD 335:3, Iggerot Moshe CM 2:74 based on a Ran in Nedarim 40a which explains that the very least we can do for someone suffering who has no chance of recovery to be freed of his suffering through death. The Encyclopedia of Jewish Medical Ethics 3:1062 suggests the following pray: "Please God, with the power of Your great mercy, and with Your great benevolence, may it be Your will to take the soul of so-and-so out from its closed prison to relieve him from his suffering, and may his soul return to the God who gave it to Him". Rav Yisrael Meir Lau in the Torah Sh'baal Peh Journal volume 25 page 63 (published in 1984) says that relatives should never pray for this at it may seem that they simply want to free themselves of the care-taking responsibilities. Beer Moshe 8:239:4 says that one should just pray for Hashem to treat them mercifully without specifically mentioning death. </ref> while others forbid it. <ref> Tzitz Eliezer 9:47. </ref> | ||
