{"id":43,"date":"2013-04-15T14:58:54","date_gmt":"2013-04-15T14:58:54","guid":{"rendered":"https:\/\/www.star-k.org\/articles\/?p=43"},"modified":"2018-08-22T15:08:08","modified_gmt":"2018-08-22T15:08:08","slug":"the-visitors-halachic-guide-to-hospitals1","status":"publish","type":"post","link":"https:\/\/www.star-k.org\/articles\/articles\/medicine\/43\/the-visitors-halachic-guide-to-hospitals1\/","title":{"rendered":"The Visitor’s Halachic Guide to Hospitals"},"content":{"rendered":"

Published Spring 2009
\nUpdated Fall 2018<\/em><\/p>\n

A person visiting a hospital patient is performing the great\u00a0 mitzvah <\/em>\u00a0of\u00a0 bikur cholim <\/em>.\u00a0 It is one of the\u00a0 mitzvos <\/em>\u00a0for which a person reaps benefits in this world, while the principal reward is saved for the next world.\u00a0 While visiting the sick, some\u00a0 halachic <\/em>\u00a0issues may arise.\u00a0 This article addresses these issues from the visitor\u2019s point of view.\u00a0 Questions affecting the patient (such as adjusting the bed, using the call button, and asking the staff to perform tasks on\u00a0 Shabbos <\/em>) are important issues that should be posed to one\u2019s rabbi.<\/p>\n

SHABBOS <\/em><\/strong>
\nAlthough visiting a patient in the hospital on\u00a0 Shabbos <\/em>\u00a0may present a number of challenges, this does not mean one should necessarily refrain from visiting the sick.\u00a0 To the contrary, the patient may benefit greatly from a\u00a0 Shabbos <\/em>\u00a0visit since fewer people tend to stop by on this day and he may welcome the company or need an advocate.2<\/sup><\/a>\u00a0One who has the opportunity to look around the hospital before\u00a0 Shabbos <\/em>\u00a0should do so, in order to identify any potential\u00a0 Shabbos <\/em>concerns. \u00a0(Unless otherwise noted, all references in this article to\u00a0 Shabbos <\/em>\u00a0include\u00a0 Yom Tov, <\/em>as well.)
\nDoors\u00a0\u00a0\u2013\u00a0<\/strong>Hospitals generally have one of three types of entrance doors: \u00a0manual, electric eye, or revolving.
\nIdeally, one should use a manual door when entering or leaving a hospital on\u00a0 Shabbos <\/em>. \u00a0If there are none available, he should wait until a non-Jew triggers the electric-eye door with his movement, and then immediately walk through the doorway.3<\/sup><\/a>\u00a0He should not linger near the door.<\/p>\n

A manually operated revolving door does not present difficulty on\u00a0 Shabbos <\/em>, nor does an electrically powered door that revolves continuously, since walking through such a door does not affect its operation. \u00a0However, an electric eye which continuously checks for the presence of people is a problem on\u00a0 Shabbos <\/em>. \u00a0When someone approaches this kind of door, he may cause it to activate.4<\/sup><\/a>\u00a0Therefore, one should wait until a non-Jew activates the door and then immediately walk through the doorway.<\/p>\n

Interior doors may also be motorized.\u00a0 They are activated by pressing a button on the wall, or by pulling slightly on the door; they may also be controlled by an electric eye.\u00a0 One hospital door that was evaluated was triggered by a person standing as far as 15 feet from the door.\u00a0 One should be on the alert for these types of doors and walk through them only when they are already opened, as stated above.<\/p>\n

Robots\u00a0\u2013\u00a0<\/strong>Hospital robots (which may look like mechanized carts) may be used to deliver medicine and supplies throughout the building.\u00a0 They navigate to their destination and can activate doors and elevators, using sensors to avoid a collision.\u00a0 One should avoid walking near the robots, since this will cause them to change direction, stop, or ask that one move to a different area.<\/p>\n

Elevators\u00a0–\u00a0<\/strong>Hospitals often have many floors. \u00a0Is it permissible to use an elevator on\u00a0 Shabbos <\/em>?
\nUse of an elevator involves a number of issues, including:5<\/sup><\/a><\/p>\n

    \n
  1. Elevator doors are equipped with a mechanism which prevents them from closing when people are in the elevator entranceway. \u00a0One who triggers this mechanism is transgressing a\u00a0 Shabbos <\/em>\u00a0prohibition.<\/li>\n
  2. To reach a specific floor, one generally presses a button which starts the elevator and may cause the button to illuminate.<\/li>\n<\/ol>\n

    Therefore, if at all possible one should avoid using an elevator on\u00a0 Shabbos <\/em>. \u00a0If it is very difficult for a visitor to use the stairs, he should enter the elevator immediately after a non-Jew to avoid activating the door through the electric eye. \u00a0(This is not easily accomplished; due to limited space, the electric eye may unfortunately be triggered.)\u00a0If no one presses the button for the floor he needs, he may ask a non-Jew to press the button for that floor.<\/p>\n

    In case of need, one may use a \u201c Shabbos <\/em>\u00a0elevator\u201d which stops on each floor and remains open for a short while. \u00a0One should enter or exit the elevator as soon as the door opens.\u00a0 He should not block the elevator doorway as this will activate the electric eye.<\/p>\n

    Stairwell\u00a0–<\/strong>\u00a0The door to the stairwell may be hooked up to either an alarm or electromagnetic lock mechanism. \u00a0Some hospitals and nursing homes prefer locks that incorporate electronics which alert the security personnel so they can determine whether or not to let a person leave a particular ward or floor.\u00a0 Pressing the bar or turning the handle on this kind of door may activate a mechanism which will sound an alarm or use electricity to unlock the door. \u00a0If one needs to use such a door on\u00a0 Shabbos <\/em>, he is permitted to ask non-Jewish personnel to open the door for him.<\/p>\n

    There may also be a security camera in the stairwell. \u00a0It is best to avoid being videoed by such cameras on\u00a0 Shabbos <\/em>, since the image is projected onto a screen.\u00a0 In a hospital, however, it is difficult to avoid this and one is permitted to walk past the cameras.6<\/sup><\/a><\/p>\n

    Beds\u00a0–\u00a0<\/strong>Some hospital beds, particularly in the intensive care unit, are responsive to movement and adjust automatically.\u00a0 A visitor should be aware that sitting down or resting his hand on this type of bed will cause it to move.<\/p>\n

    Washrooms\u00a0–\u00a0<\/strong>Hospitals may be equipped with toilets that are controlled by an electric eye. In a situation where there is no alternative, one may use the toilet on\u00a0 Shabbos <\/em>\u00a0due to the\u00a0kavod habrios <\/em>\u00a0(human dignity) involved.7<\/sup><\/a><\/p>\n

    Food On\u00a0 Shabbos <\/em>\u00a0\u2013\u00a0<\/strong>It is permitted to have non-Jews heat up food on\u00a0 Shabbos <\/em>\u00a0for patients who are ill,9<\/sup><\/a>\u00a0 however, this leniency does not apply to visitors. \u00a0If a hot meal is brought for a visitor, he may not eat it until the food has cooled down to room temperature.9<\/sup><\/a>\u00a0\u00a0Even if a hot meal was brought for the patient, a visitor may not partake of it until it cools down.10<\/sup><\/a><\/p>\n

    If a\u00a0 kiddush <\/em>\u00a0cup is unavailable, any cup is acceptable for\u00a0 kiddush <\/em>,11<\/sup><\/a>\u00a0however, a non-disposable cup is preferred.\u00a0 If there is no wine or grape juice available for Friday night, one may wash and then recite\u00a0 Kiddush <\/em>\u00a0over\u00a0 challah <\/em>\u00a0(or even a slice of bread), substituting the\u00a0 brocha <\/em>\u00a0of\u00a0 Hamotzie <\/em>for\u00a0 Boreh Pri Hagafen <\/em>.\u00a0 If bread is unavailable and the visitor cannot wait to eat upon returning home at a late hour, he may\u00a0 daven <\/em>\u00a0and eat without making\u00a0 Kiddush <\/em>.12<\/sup><\/a>
    \nThere is a\u00a0 mitzvah <\/em>\u00a0to use two whole\u00a0 challahs <\/em>\u00a0for\u00a0 lechem mishneh <\/em>. \u00a0Bagels or buns may be used instead of\u00a0 challahs. <\/em>\u00a0\u00a0If they are sliced, they are acceptable with the following conditions: \u00a01. The two halves are still attached, even if only slightly; and 2. When picking up the smaller piece, the larger piece remains attached and does not break off.<\/p>\n

    Shabbos\u00a0 <\/em>Candles<\/strong>\u00a0\u2013\u00a0 Hadlakas Neiros Shabbos <\/em>\u00a0is an obligation that applies even to someone who is hospital bound. \u00a0A patient whose spouse is lighting candles at home should nonetheless light with a\u00a0 brocho <\/em>\u00a0in the hospital room.13<\/sup><\/a>\u00a0\u00a0A rabbi should be consulted regarding the\u00a0 halacha <\/em>\u00a0as to whether or not both the patient and an overnight visitor are obligated to light Shabbos <\/em>\u00a0candles.\u00a0 Since hospital regulations forbid the actual lighting of candles in the room, one should light an electric incandescent lamp or flashlight in the hospital room and recite a brocho <\/em>.14<\/sup><\/a><\/p>\n

    Eruv Chatzeiros <\/em>\u00a0–\u00a0<\/strong>An\u00a0 eruv chatzeiros <\/em>15<\/sup><\/a>\u00a0is not needed in order to carry within a hospital.<\/p>\n

    Security\u00a0–\u00a0<\/strong>In some hospitals, especially in the emergency room, visitors may be asked to pass through a metal detector upon entering the facility.\u00a0 One may do so only upon removing all metal items so as not to set off the detector.<\/p>\n

    VARIOUS HOSPITAL ISSUES<\/strong><\/p>\n

    Meals\u00a0 –\u00a0<\/strong>A hospital may serve meals which are pre-packaged, similar to airline meals. \u00a0If the meal is served in two segments, a hot and a cold portion, always check that the hot and cold portions come sealed and labeled. \u00a0Furthermore, one should make sure that the portions correspond with each other; both parts should be labeled \u201cMeat\u201d or \u201cDairy.\u201d\u00a0 It is possible that the components could be mixed, or that a non-kosher cold portion could be mixed with the kosher hot portion. \u00a0This is especially true regarding bread, beverages and dessert which may have inadvertently originated from the non-kosher kitchen.16<\/sup><\/a><\/p>\n

    Davening <\/em>\u00a0–\u00a0<\/strong>Many hospitals have an on-site non-denominational chapel. \u00a0Although it is preferable to find another area in which to\u00a0 daven <\/em>, one is permitted to\u00a0 daven <\/em>\u00a0in such a place in the absence of religious symbols or other worshippers.<\/p>\n

    In a hospital with a religious affiliation, there may be religious symbols hanging in the patient rooms. \u00a0If there is no other alternative, one may\u00a0 daven <\/em>\u00a0in the room and face away from the symbol, even if it requires facing a direction other than east.17<\/sup><\/a><\/p>\n

    One may not\u00a0 daven <\/em>\u00a0in the presence of human waste. \u00a0If he is far enough away where no odor can be detected, and the waste is covered (even in a transparent receptacle), he may\u00a0 daven <\/em>\u00a0in the room.18<\/sup><\/a>\u00a0 The bed is not considered a covering for a pan which is placed beneath it.19<\/sup><\/a>\u00a0\u00a0A visitor may\u00a0 daven <\/em>\u00a0in the presence of a catheter.20<\/sup><\/a><\/p>\n

    Kohen <\/em>\u00a0–\u00a0<\/strong>A\u00a0 kohen <\/em>\u00a0who visits a hospitalized patient may unknowingly be in the presence of a deceased patient.21<\/sup><\/a>\u00a0\u00a0This is based on the fact that\u00a0 tumah <\/em>\u00a0travels through doorways throughout the hospital and can travel from one room to the next, even between floors.2<\/a>2<\/sup>\u00a0It is important to ascertain whether a majority of patients in the hospital are Jewish, as this would present a halachic <\/em>\u00a0concern.\u00a0 The\u00a0 kohen <\/em>\u00a0should also try to determine the presence of any deceased patients in the hospital rooms.<\/p>\n

    A\u00a0 kohen <\/em>\u00a0should visit a hospital patient only if the majority of patients are not Jewish and there is a great need to do so, e.g. when a relative is ill and family relationships must be considered23<\/sup><\/a>\u00a0or the patient is seriously ill and requires specific assistance from a\u00a0 kohen <\/em>. \u00a0If possible, the\u00a0 kohen <\/em>\u00a0should close the door to any room he enters. It is advisable for a\u00a0 kohen <\/em>\u00a0to discuss with a\u00a0 rav <\/em>\u00a0any potential hospital visits prior to his actual visit to the hospital.24<\/sup><\/a><\/p>\n

    Bikur Cholim <\/em>\u00a0Pointers<\/strong><\/p>\n

    Although \u2018 bikur <\/em>\u2019 is commonly translated as \u2018visiting\u2019, the\u00a0 Sefer Maavar Yavok <\/em>\u00a0writes that it is derived from the word \u2018 bikoret <\/em>\u2019– to research or investigate.25<\/sup><\/a>\u00a0\u00a0A visitor should try to determine if there are any patient needs to which he can attend such as arranging for proper nutrition, comfort and cleanliness or even family needs including child care or coordinating meals. Even with all the care available nowadays, there are often things that the patient is still missing. Advice concerning the patient\u2019s medical care should be offered only when appropriate, as very often it is not fitting to advise a patient in this regard.26<\/sup><\/a><\/p>\n

    Before entering the hospital room, one should knock lightly at the entrance to ensure that the patient is ready to receive visitors.\u00a0 One should carefully consider if it is appropriate for a man to visit a woman or vice versa, as it is difficult to make a general statement.There are tznius and other considerations that will play a role in the decision. Praying for the patient\u2019s welfare is a very important part of\u00a0 bikur cholim <\/em>. \u00a0Someone who visits and does not pray has not fulfilled the\u00a0 mitzvah <\/em>.27<\/sup><\/a>\u00a0 This may consist of a simple\u00a0 brocho <\/em>\u00a0for a\u00a0 refuah shelaima <\/em>28<\/sup><\/a>\u00a0or a lengthy recital of\u00a0 tehillim <\/em>, when appropriate.29<\/sup><\/a>\u00a0\u00a0When\u00a0 davening <\/em>\u00a0for the patient while in his or her presence, one does not need to mention the patient\u2019s name.30<\/sup><\/a><\/p>\n

    An important goal of visiting the sick is to bring pleasure and joy to the patient.31<\/sup><\/a>\u00a0 Therefore, a visitor\u2019s demeanor should not reflect signs of sadness.32<\/sup><\/a>\u00a0\u00a0One should be a good listener if the patient wants to talk about his illness, but ought not to pry into the details of the illness.\u00a0 The visit should not be lengthy, unless one is specifically requested to stay.\u00a0 A long visit is likely to be a burden to the patient.33<\/sup><\/a>\u00a0 In some cases, any visit may be a burden and one should first consult with family members concerning the patient\u2019s wishes.34<\/sup><\/a> One may also consult with the family to ask if there is any gift that might raise the patient\u2019s spirits.<\/p>\n

    The patient need not arise when a visitor enters his room, even to honor a\u00a0 talmid chochom <\/em>.35<\/sup><\/a>\u00a0There is a dispute among authorities as to whether the patient may do so if he wishes, but he is certainly permitted to show honor by raising himself slightly.36<\/sup><\/a><\/p>\n

    Although it is preferable to visit someone in person, if one is unable to do so or if the patient prefers, one may fulfill the\u00a0 mitzvah <\/em>\u00a0of\u00a0 bikur cholim <\/em>\u00a0by telephoning the patient.37<\/sup><\/a>\u00a0Emailing, texting, or other means of communication, can also be helpful when appropriate. One should also visit a non-Jewish person who is ill (e.g. a neighbor or co-worker) in the interest of\u00a0 darchei shalom <\/em>.38<\/sup><\/a>\u00a0 Since there is often more than one patient assigned to a room, a visitor should also acknowledge the patient\u2019s roommate.<\/p>\n

    Rav Moshe Feinstein,\u00a0 zt\u201dl <\/em>, penned a response dealing with people who are deaf.\u00a0 He concludes, \u201cI close with a blessing that all this should not be needed, G-d forbid, that there should be no deaf among\u00a0 klal Yisroel <\/em>, and that all the deaf people should be completely healed upon the speedy arrival of\u00a0 Moshiach <\/em>, whom we long for every day, and then this response will remain solely for the sake of the study of\u00a0 Torah <\/em>.\u201d39<\/sup><\/a>\u00a0 We, too, pray that this article will not be needed.\u00a0 We eagerly anticipate the days of\u00a0 Moshiach <\/em>\u00a0when hospitals and this article will no longer be needed.<\/p>\n

     <\/p>\n

    To comment on this article, email Rabbi Goldberg\u00a0here<\/a><\/p>\n

    \n
    1.<\/a>\u00a0This article was written\u00a0 l\u2019iluy nishmas <\/em>\u00a0the author\u2019s father, Asher ben Zvi\u00a0 A\u201dH <\/em>. \u00a0The idea for this article was formulated while the author visited his father in the hospital.<\/div>\n

     <\/p>\n

    \n

    2.<\/a>\u00a0 Mishna Berura <\/em>\u00a0287:1 (see\u00a0 B.H. <\/em>) discusses when\u00a0 Shabbos <\/em>\u00a0visits are appropriate.\u00a0 See also Responsa\u00a0 Tzitz Eliezer <\/em>\u00a013:36.<\/p>\n<\/div>\n

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    3.<\/a>\u00a0If one is uncertain if the person opening the door is Jewish, we follow the majority. Therefore, in the U.S. we may assume he is not Jewish. See also\u00a0 Toras Hayoledes <\/em>\u00a024:note 2.<\/p>\n<\/div>\n

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    4.<\/a>\u00a0This kind of door is not immediately obvious, but with some attention it can be seen that the revolving door stops after a while when no one walks through.<\/p>\n<\/div>\n

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    5.<\/a>\u00a0 Shemiras Shabbos Kehilchasa\u00a0 <\/em>( S.S.K. <\/em>) (23:49) writes that going down in an elevator is more problematic than going up.\u00a0 However, there are various types of elevators, in addition to changing technology, and this point is not applicable everywhere.\u00a0 See also\u00a0 Shevet Halevi <\/em>\u00a06:39.<\/p>\n<\/div>\n

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    6.<\/a>\u00a0When he has no interest in being seen by the cameras.\u00a0\u00a0 Rav <\/em>\u00a0Yosef Shalom Elyashiv, in a personal conversation with\u00a0 Rav <\/em>\u00a0Moshe Heinemann (also cited in\u00a0 Orchos Shabbos <\/em>\u00a015, note 55); Rav <\/em>\u00a0Shmuel Vozner (Responsa quoted in\u00a0 Orchos <\/em>\u00a0 Shabbos <\/em>\u00a0pg. 513).\u00a0 See\u00a0 Shulchan Shlomo siman <\/em>\u00a0340, note 12b citing\u00a0 Rav <\/em>\u00a0Shlomo Zalman Auerbach.<\/p>\n<\/div>\n

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    7.<\/a>\u00a0Before he rises, he should cover the electric eye so that the mechanism will not be activated. \u00a0It can be covered with a piece of paper, even though the paper may fall off at a later time. (See also Nishmas Shabbos 6:74(2nd)).\u00a0However, one may not use the sink if it is similarly controlled. There are alternatives available to using the sink, for example using water from a pitcher or a conventional sink. (Please note – It is important to avoid spreading germs in the hospital.)<\/p>\n<\/div>\n

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    8.<\/a>\u00a0 Shulchan Aruch <\/em>\u00a0 O.C. <\/em>\u00a0328:17 and\u00a0 M.B. <\/em>\u00a047. On\u00a0 Yom Tov <\/em>, food may be heated even for a visitor.<\/p>\n<\/div>\n

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    9.<\/a>\u00a0This assumes the meal was only heated, but not actually cooked on\u00a0 Shabbos <\/em>.<\/p>\n<\/div>\n

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    10.<\/a>\u00a0 Shulchan Aruch <\/em>\u00a0318:2.<\/p>\n<\/div>\n

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    11.<\/a> \u00a0S.S.K. <\/em>\u00a057:11. See\u00a0 Igros Moshe <\/em>\u00a03:39.<\/p>\n<\/div>\n

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    12.<\/a>\u00a0 M.B. <\/em>\u00a0289:10. If he returns home that night, he should recite the\u00a0 kiddush <\/em>\u00a0he missed and eat bread. \u00a0Of course, one should plan ahead and arrange for wine and\u00a0 challah <\/em>\u00a0at the hospital, if possible.<\/p>\n<\/div>\n

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    13.<\/a>\u00a0 Mishna Berura <\/em>\u00a0263:28 and\u00a0 Biur Halacha <\/em>\u00a0( Bochurim <\/em>),\u00a0 Toras Hayoledes <\/em>\u00a038:2.<\/p>\n<\/div>\n

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    14.<\/a>\u00a0 Toras Hayoledes <\/em>\u00a038:5. See\u00a0 S.S.K. <\/em>\u00a043:4, note 22, Responsa\u00a0 Tzitz Eliezer\u00a0 <\/em>1:20:11, and Responsa\u00a0 Yabia Omer <\/em>\u00a0O.C. 2:17.<\/p>\n<\/div>\n

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    15.<\/a>\u00a0An \u201c eruv chatzeiros <\/em>\u201d refers to\u00a0 matzoh <\/em>\u00a0or bread that has been set aside to allow for carrying between different areas inside a building.\u00a0 This is distinct from what is commonly called an\u00a0 \u201c eruv <\/em>\u201d, which is constructed from poles and wire and permits carrying outside a building.\u00a0 In a hospital, the rooms are not considered different areas since all of the rooms are owned by the hospital and the patients are moved at the hospital\u2019s discretion.\u00a0 See\u00a0 Beiur Halacha <\/em>\u00a0370:3 ( aiynom <\/em>).<\/p>\n<\/div>\n

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    16.<\/a> Unfiltered tap water in New York City and its hospitals may contain water insects called copepods, small but visible crustaceans.<\/p>\n<\/div>\n

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    17.<\/a>\u00a0 M.B. <\/em>\u00a094:30.<\/p>\n<\/div>\n

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    18.<\/a>\u00a0 O.C. <\/em>\u00a087:3, 76:1. See\u00a0 M.B. <\/em>\u00a076: 3 and B.H.\u00a0 Siman\u00a0 <\/em>79 who cites a dispute if a distance of 4 amos\u00a0 <\/em>is required, as well. In the case of a hospital room, it would seem that one may certainly be lenient.<\/p>\n<\/div>\n

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    19.<\/a>\u00a0 M.B. <\/em>\u00a087:9.<\/p>\n<\/div>\n

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    20.<\/a>\u00a0 Igros Moshe <\/em>\u00a0 O.C. <\/em>\u00a01:27. \u00a0He writes that it is preferable to cover it.\u00a0\u00a0 Nishmas Avrohom <\/em>\u00a0( O.C. <\/em>76:9) cites a ruling from\u00a0 Rav <\/em>\u00a0Shlomo Zalman Auerbach, that it is unnecessary to cover it.<\/p>\n<\/div>\n

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    21.<\/a>\u00a0Limbs, fetuses, and a\u00a0 goses <\/em>\u00a0(someone in the throes of death) are also sources of\u00a0 tumah <\/em>\u00a0for a\u00a0 kohen <\/em>.<\/p>\n<\/div>\n

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    22.<\/a>\u00a0In U.S. hospitals,\u00a0 tumah\u00a0 <\/em>is often contained to one floor since the law requires that fire doors and stairwell doors be closed at all times.\u00a0 For this reason, the morgue is not usually a concern for someone visiting a patient, since it is on a different floor.<\/p>\n<\/div>\n

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    23.<\/a>\u00a0 Igros Moshe Y.D <\/em>. 2:166, see also\u00a0 Y.D <\/em>. 1:248. \u00a0 Tzitz Eliezer <\/em>\u00a016:33 takes a somewhat more lenient approach. \u00a0Also, see\u00a0 Sefer Taharas Hacohanim <\/em>\u00a0pp 11, 52.<\/p>\n<\/div>\n

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    24.<\/a>\u00a0The\u00a0 rav <\/em>\u00a0may inquire as to the layout of the hospital. The concern is intensified when visiting an intensive care unit, and extra care should be taken before entering this unit.<\/p>\n<\/div>\n

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    25.<\/a>\u00a0Cited in\u00a0 Gesher Hachaim <\/em>\u00a0pg 27.<\/p>\n<\/div>\n

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    26.<\/a>\u00a0 Gesher Hachaim <\/em>\u00a0pg 28.<\/p>\n<\/div>\n

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    27.<\/a>\u00a0 Ramo Y.D <\/em>. 335:4.<\/p>\n<\/div>\n

    \n

    28.<\/a>\u00a0 Shulchan Aruch <\/em>\u00a0335:6 states that one should\u00a0 daven <\/em>\u00a0that the person be healed, \u201c \u05d1\u05ea\u05d5\u05da \u05e9\u05d0\u05e8 \u05d7\u05d5\u05dc\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc <\/em>\u00a0\u201d — among other ill Jews. \u00a0Some authorities are mystified as to why many omit this final phrase both in\u00a0 davening <\/em>\u00a0and every day speech. \u00a0We suggest the following explanation. Because it is a straightforward phrase, oftentimes one wishes a\u00a0 refuah shelaima <\/em>\u00a0to people who are not really \u201c cholim <\/em>\u201d in the true sense of the word, e.g. someone who has a cold. \u00a0At the same time, one would not want to ascribe the term \u201c choli <\/em>\u201d to those individuals (See\u00a0 Nedarim <\/em>40a and\u00a0 Taz Y.D. <\/em>\u00a0335:1), as that would imply a more serious condition.\u00a0 Therefore, we simply wish them a \u201c refuah shelaima <\/em>\u201d and omit \u201c \u05d1\u05ea\u05d5\u05da \u05e9\u05d0\u05e8 \u05d7\u05d5\u05dc\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc <\/em>\u00a0\u201d. \u00a0After all, even people who are not \u201c cholim <\/em>\u201d need \u201c refuah <\/em>\u201d in the sense that it means a setting right or fixing \u2013 see\u00a0 Shulchan Aruch <\/em>\u00a06:1, regarding\u00a0 Asher Yatzar <\/em>. \u00a0However, due to force of habit, people incorrectly continue this practice even when addressing actual \u201c cholim <\/em>\u201d, and leave off the proper \u201c… \u05d1\u05ea\u05d5\u05da <\/em>\u00a0\u201d.<\/p>\n<\/div>\n

    \n

    29.<\/a>\u00a0On\u00a0 Shabbos <\/em>, the correct\u00a0 brocho <\/em>\u00a0is \u201c \u05e9\u05d1\u05ea \u05d4\u05d9\u05d0 \u05de\u05dc\u05d6\u05e2\u05d5\u05e7 \u05d5\u05e8\u05e4\u05d5\u05d0\u05d4 \u05e7\u05e8\u05d5\u05d1\u05d4 \u05dc\u05d1\u05d5\u05d0 <\/em>\u00a0.\u201d\u00a0 Shulchan Aruch, Ramo O.C. <\/em>\u00a0287.<\/p>\n<\/div>\n

    \n

    30.<\/a>\u00a0 Brochos <\/em>\u00a034a,\u00a0 Mogen Avrohom O.C. <\/em>\u00a0119 :1. \u00a0The\u00a0 tefillah <\/em>\u00a0is more effective when the name is not recited ( Sefer Zichron Meir <\/em>\u00a0pg. 87, quoting the\u00a0 Chasam Sofer <\/em>).<\/p>\n<\/div>\n

    \n

    31.<\/a>\u00a0 Sefer Zichron Meir <\/em>\u00a0pg 80.<\/p>\n<\/div>\n

    \n

    32.<\/a>\u00a0 Gesher Hachaim <\/em>\u00a0pg 28.<\/p>\n<\/div>\n

    \n

    33.<\/a>\u00a0See\u00a0 Gesher Hachaim <\/em>\u00a0pg 27,\u00a0 Sefer Zichron Meir <\/em>\u00a0pp. 77 and 83. \u00a0The\u00a0 Rambam <\/em>\u00a0( Aveilus <\/em>14:6) details the laws of\u00a0 bikur cholim, <\/em>\u00a0and writes that one should\u00a0 daven <\/em>\u00a0for the\u00a0 choleh <\/em>\u201c v\u2019yotzeh <\/em>\u201d \u00a0– and then leave. \u00a0 Rav <\/em>\u00a0Moshe Heinemann commented that since obviously one leaves after the visit, this seemingly extra word in the\u00a0 Rambam <\/em>\u00a0is meant to indicate that he should not linger more than necessary.<\/p>\n<\/div>\n

    \n

    34.<\/a>\u00a0See\u00a0 Shulchan Aruch Y.D. <\/em>\u00a0335:8. \u00a0Also see\u00a0 Kovetz Igros Chazon Ish <\/em>\u00a01:114, in a letter assumed to be written to\u00a0 Rav <\/em>\u00a0Issur Zalman Meltzer – \u201cI would have liked to visit\u2026but I have heard the doctors have found that nothing is better than peace and quiet\u2026\u201d<\/p>\n<\/div>\n

    \n

    35.<\/a>\u00a0If the patient does get up, the visitor should not tell him \u201c shev <\/em>\u201d, sit down, because this also connotes\u00a0 \u201cstay in your illness.\u201d ( Ramo\u00a0 <\/em>Y.D. 376:1) \u00a0However,\u00a0 Rav\u00a0 <\/em>Moshe Heinemann distinguishes between the Hebrew word \u201c shev <\/em>\u201d which one should not use, and the English word \u201csit\u201d which is permitted, since in English it does not have the same connotation.<\/p>\n<\/div>\n

    \n

    36.<\/a>\u00a0 Gesher Hachaim <\/em>\u00a0pg 212.<\/p>\n<\/div>\n

    \n

    37.<\/a>\u00a0 Igros Moshe Y.D. <\/em>\u00a01:223.<\/p>\n<\/div>\n

    \n

    38.<\/a>\u00a0 Gittin <\/em>\u00a061,\u00a0 Y.D. <\/em>\u00a0335:9.<\/p>\n<\/div>\n

    \n

    39.<\/a>\u00a0 Igros Moshe Y.D. <\/em>\u00a04:49 (end), see\u00a0 Medrash Tanchuma Metzorah <\/em>\u00a0(2).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    Published Spring 2009
    \nUpdated Fall 2018<\/p>\n

    A person visiting a hospital patient is performing the great\u00a0 mitzvah \u00a0of\u00a0 bikur cholim .\u00a0 It is one of the\u00a0 mitzvos \u00a0for which a person reaps benefits in this world, while the principal reward is saved for the next world.\u00a0 While visiting the sick, some\u00a0 halachic \u00a0issues may arise.\u00a0 This article addresses these issues from the visitor\u2019s point of view.\u00a0 Questions affecting the patient (such as adjusting the bed, using the call button, and asking the staff to perform tasks on\u00a0 Shabbos ) are important issues that should be posed to one\u2019s rabbi.<\/p>\n","protected":false},"author":17,"featured_media":170,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31,27,16,132,65],"tags":[],"class_list":["post-43","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kashurs-kurrents-2009","category-kashrus-kurrents","category-medicine","category-shabbos","category-spring-kashrus-kurrents-2009"],"yoast_head":"\nThe Visitor's Halachic Guide to Hospitals | STAR-K Kosher Certification<\/title>\n<meta name=\"description\" content=\"Published Spring 2009 Updated Fall 2018 A person visiting a hospital patient is performing the great\u00a0 mitzvah \u00a0of\u00a0 bikur cholim .\u00a0 It is one of the\u00a0\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.star-k.org\/articles\/articles\/medicine\/43\/the-visitors-halachic-guide-to-hospitals1\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Visitor's Halachic Guide to Hospitals | STAR-K Kosher Certification\" \/>\n<meta property=\"og:description\" content=\"Published Spring 2009 Updated Fall 2018 A person visiting a hospital patient is performing the great\u00a0 mitzvah \u00a0of\u00a0 bikur cholim .\u00a0 It is one of the\u00a0\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.star-k.org\/articles\/articles\/medicine\/43\/the-visitors-halachic-guide-to-hospitals1\/\" \/>\n<meta property=\"og:site_name\" content=\"STAR-K Kosher Certification\" \/>\n<meta property=\"article:published_time\" content=\"2013-04-15T14:58:54+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-08-22T15:08:08+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.star-k.org\/articles\/wp-content\/uploads\/2013\/04\/Hospital-icon.png\" \/>\n\t<meta property=\"og:image:width\" content=\"256\" \/>\n\t<meta property=\"og:image:height\" content=\"256\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Rabbi Zvi Goldberg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rabbi Zvi Goldberg\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"17 minutes\" \/>\n<script type=\"application\/ld+json\" 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