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Parshas Tazria: Praying for the Sick No definitive Halacha LeMa'aseh conclusions should be applied to practical situations based on any of these Shiurim.
The Torah tells us that a person who has contracted Tzora'as is required to publicly announce the fact that he has become Tomei, ritually impure (VaYikra 13:45) The Gemara in Moed Kattan (5a) explains that this is done for two purposes: first, so that other people will know to keep away from this person so as not to become Tomei themselves, and second, so that the public, upon becoming aware of this person's plight, will pray to Hashem for mercy on his behalf. The Gemara in Sotah (32b) extends this last idea by stating that whenever a person has a serious problem, he should inform the public so that they will request mercy for him. It appears from the context of a similar passage in the Gemara in Shabbos (67a) that whenever anyone or anything is in anguish, it is beneficial to have other people pray for mercy in his behalf. The rationale for this would seem to be the idea expressed by the Gemara in Berachos (8a) that when a group of people, constituting a Tzibbur, davens to Hashem, the moment becomes an Eis Ratzon, a propitious time for Hashem to hear the prayers. Indeed, the Midrash in Devarim Rabbah (Parsha 2 Siman 7) states that the Tefillos of a Tzibbur will never "come up empty," an idea echoed by the Rambam (Hilchos Tefillah 8:1) who says that the Tefillos of a Tzibbur are always heard. Based on all of the above, apparently, the Minhag has developed that the Tzibbur recites special Tefillos, particularly Tehillim, on behalf of someone who is ill. It should be pointed out that the idea of reciting Tehillim for protection from trouble and harm is actually recorded by the Rambam (Hilchos Avodas Kochavim 11:12). The Gesher HaChaim (Chelek 1 Perek 1 Siman 3) outlines certain specific prayers which have become customary to recite for a Choleh, a person who is ill. The Gemara in Avodah Zarah (8a) discusses various personal requests that may be added to one's Shemoneh Esrei, and states that one who has a sick person to pray for should request mercy for him in the Beracha of "Refaeinu". The Rambam (Hilchos Tefillah 6:3) and the Shulchan Aruch (Orach Chaim 119:1) rule accordingly. In keeping with this notion that one should somehow connect to a Tzibbur when praying for the sick, the Gemara in Shabbos (12b) states that when one davens for one sick person, he should ask that this person receive Hashem's mercy together with all of the other sick Jewish people. Rashi (Ibid. s.v. B'soch) explains that by relating this sick person to others, one's prayers will be accepted in the merit of the many people now included. The Shulchan Aruch (Yoreh Deah 335:6 ) accepts this view (See Ibid. Shach Sif Katan 4). The Ramo (Ibid. Sif 10) notes that the Minhag is to recite a special Beracha in Shul on behalf of a sick person; this is the basis for the Mi Shebeirach which we say for the Cholim when the Torah is out, and to which the Tzibbur responds by saying Amen. It is interesting to note that at one time, the Minhag was to recite this Mi Shebeirach after Yishtabach before Borechu, as cited by the Ramo elsewhere (Orach Chaim 54:3). In his commentary to the Tur entitled Darkei Moshe (Yoreh Deah Ibid. Os 2), the Ramo adds that it is proper to give Tzedakah for the benefit of the sick person because along with Teshuvah and Tefillah, Tzedakah can annul any bad decree. Our practice today is to announce the Tzedakah pledge as part of the text of the Mi Shebeirach. The Yerushalmi in Shabbos (Perek 15 Halachah 3, 78b) states that it is forbidden to make requests for one's personal needs on Shabbos. The Korban HaEidah there (Ibid. s.v. Asur) explains that this is because part of the idea of Oneg Shabbos is that one should feel that all his needs are taken care of; one who davens for these needs displays the opposite feelings and causes himself to worry. Can one, then, daven for a sick person on Shabbos? The Tosefta in Shabbos (Perek 17 Halachah 14) quotes that Beis Shammai forbid it while Beis Hillel allow it. The Ramo (Orach Chaim 288:10) rules that one may recite a Beracha on Shabbos for a Choleh who is dangerously ill that day. This is not, however, agreed upon by everybody, as the Taz (Ibid. Sif Katan 5) and others point out by quoting those who disallow any Beracha for a Choleh on Shabbos. The Shulchan Aruch HaRav (Ibid. Sif 9 and in Kuntres Acharon Os 2) distinguishes between a Tzibbur who should not daven on Shabbos for a Choleh who is not dangerously ill at that moment, and an individual who may do so. Rav Yaakov Emden (Sheilos U'Teshuvos Sheilas Yaabetz Chelek 1 Siman 64), concurs with the ruling that one may pray on Shabbos for a sick person who is dangerously ill that day, but strongly objects to the practice of reciting a Mi Shebeirach on Shabbos for one who is not that sick, stating that he would like to abolish this improper Minhag He admits, however, that we don't have the power to prevent people from doing this since it is an old custom. Rav Moshe Feinstein (Sheilos U'Teshuvos Igros Moshe Orach Chaim 1:105) writes that if the Choleh himself requests that prayers be recited in his behalf, one may comply even on Shabbos, even if he is not dangerously ill that day. The Magen Avraham (Orach Chaim Ibid. Sif Katan 14) also is puzzled by our practice to recite a Mi Shebeirach on Shabbos for a Choleh who is not in danger, and attempts to justify it. He adds, though, that in the text of this Mi Shebeirach, one should say the phrase "Shabbos He M'Lizok U'Refuah Keruvah Lavo" indicating that although Shabbos forbids us to really cry out and pray for this Choleh, a recovery should still come speedily. This is indeed our practice (See Mishnah Berurah Ibid. Sif Katan 28). It is worth noting that according to the Midrash in Bereishis Rabbah (Parshah 53 Siman 19), the sincere prayers of a Choleh on his own behalf are better than any others. If you have any questions or comments, please click here |