Prayer on Behalf of an Ill Patient as Part of the Mitzva of Bikur Cholim

The Gemara in Masechet Berachot states that when a person visits an ill patient who is "Ben Gilo," the visit has the capacity to diminish one-sixtieth of the illness. Rashi explains "Ben Gilo" to mean that they are under the same "Mazal" (astrological sign). The Gaon of Vilna (Lithuania, 1720-1797) observed that when Yosef visited his father, Yaakov, who had taken ill, the Torah writes that Yaakov was strengthened and sat up on his bed. The word "Ha'mita" ("the bed") in this verse has the numerical value of fifty-nine, alluding to the fact that one-sixtieth of Yaakov's illness was cured as a result of Yosef's visit. Yosef was born under the same "Mazal" as his father, and thus his visit succeeded in curing one-sixtieth of Yaakov's ailment.

Of course, it is difficult to know if two people are under the same "Mazal"; therefore, one should always try to make a point to visit a sick patient, as his very presence by the patient's bedside could prove beneficial for the patient's health.

Since one who visits a sick patient has the capacity to relieve his pain at least to some extent, it is important that he offer a prayer on the patient's behalf during the visit. According to many authorities, one who does not pray on behalf of the patient does not fulfill the Mitzva of Bikur Cholim (visiting the sick).

In light of this Halacha, the authorities discuss the question of whether one can fulfill the Mitzva of Bikur Cholim by making a telephone call to the ill patient. If he offers a prayer over the phone, does this qualify as a prayer and thus render him in fulfillment of this Mitzva?

This question was addressed by Chacham Ovadia Yosef and Rabbi Moshe Feinstein (Russia-New York, 1895-1986), both of whom concluded that one does not satisfy the obligation of Bikur Cholim by making a phone call. The prayer that one must offer as part of the Mitzva, they explain, should be recited at the patient's bedside, because, as the Sages teach, the Shechina (Divine Presence) rests over the head of a sick patient. Thus, for example, one should not stand by the patient's head, out of respect for the Divine Presence that rests there. Likewise, one must cover his head and dress properly when visiting a sick patient. Prayers recited in the presence of a sick patient reach the Almighty directly, as opposed to in other settings, where prayers are brought before God by angels. One should therefore visit a sick patient in person, rather than make a phone call, in order to pray in the presence of the Shechina. Rabbi Feinstein further noted that one who visits a sick patient in person sees firsthand his pain and discomfort and is thus moved to pray with greater fervor and sincerity. Therefore, although making a telephone call to a sick patient constitutes Gemilut Chasadim (an act of kindness), it does not fulfill the obligation of Bikur Cholim.

Summary: The Mitzva of Bikur Cholim requires praying on the patient's behalf during the visit; this prayer should be recited in the patient's presence, and therefore speaking to a sick patient over the phone – though certainly a meaningful act of kindness – does not fulfill the Mitzva of Bikur Cholim.