Visiting the Sick: Difference between revisions
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#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 primarily 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. Sh"t [[Shevet Halevi]] 10:292:3 says that since we cannot discern when one reaches this stage of illness, therefore the aforementioned Ran is difficult to actually put into practice. see Sh"t Yabia Omer YD 2:24 where Chacham Ovadia Yosef writes similarly.</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 primarily 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. Sh"t [[Shevet Halevi]] 10:292:3 says that since we cannot discern when one reaches this stage of illness, therefore the aforementioned Ran is difficult to actually put into practice. see Sh"t Yabia Omer YD 2:24 where Chacham Ovadia Yosef writes similarly.</ref> | ||
#One is permitted to pray for a non-Jew to get better. This is certainly true of a convert whose parents still are not Jewish. <ref>Yechave Daat 6:60 </ref> | #One is permitted to pray for a non-Jew to get better. This is certainly true of a convert whose parents still are not Jewish. <ref>Yechave Daat 6:60 </ref> | ||
# One should pray for someone who got sick even if it is their fault for getting sick.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 16). He starts with the Gemara Eruvin 29b which implies that someone who fell ill because of not listening to a stricture of Chazal shouldn't be prayed for unless his is a very important person that everyone needs. However, he explains that according to the Ritva it could be that it is only if he violated Chazal and not if he didn't follow other health guidelines. Additionally, the Keren Orah understands the Gemara differently to mean that everyone should daven for such a person and the prayers were only effective in that case because everyone needed him. Either way, since this halacha is not found in Shulchan Aruch or because of the above analysis, Rav Asher Weiss concludes that it is an obligation to daven for someone who is sick due to their own negligence.</ref> | |||
==When to Visit== | ==When to Visit== | ||
