The Elliot B. Shiff edition presents an audio series of the Talmud Bavli, focusing on Gemara Nedarim, Daf Mem. Today’s study is dedicated to the healing of Shlomo ben Miryam, Yosef ben Sarah, Sarah bat Rachel, and Moshe ben Dina. We recite the prayer: “May it be Your will, O God, to grant them a complete healing, both of body and soul.” We also remember the souls of Avraham ben Esther and Mordechai ben Norma, may their spirits be bound in the bond of life. Today’s study begins on Lamed Tet Amud Bet, starting from the bottom line.
Rav Helbo fell ill, and Rav Kahana went out to announce publicly that everyone should visit him. However, the Gemara notes that no one came to visit. He then reminded the sages of a similar incident involving a student of Rabbi Akiva who was also sick and not visited by the sages. Rabbi Akiva himself, however, did visit, and out of respect for the sick person, he tidied the room and helped him, leading to the patient’s recovery. The sick man expressed his gratitude to Rabbi Akiva, stating, “Rabbi, you have given me life.” Rabbi Akiva then declared that anyone who does not visit the sick is akin to shedding blood, as their absence may lead to the patient’s demise.
When Rav Dimi came from Eretz Yisrael to Bavel, he stated that visiting the sick person causes them to live, while not visiting leads to their death. The Gemara seeks to clarify this statement. If the reasoning is that the visitor prays for the sick, then what about those who do not visit? The assumption that they wish for the sick person’s death is unreasonable. Therefore, the Gemara concludes that someone who does not visit the sick does not pray for them at all, neither for life nor for death, and this lack of prayer contributes to their demise.
Rav Dimi’s statement is further elaborated by the Ran, who suggests that in certain cases, one might even need to pray for the sick person to die, particularly when their suffering is unbearable. The Ran references the story of Rabbi, who suffered greatly, and his maidservant prayed for his death to relieve his suffering. This illustrates that sometimes, the most compassionate prayer may be for the sick to find peace in death.
Returning to the importance of visiting the sick, it is noted that anyone who does so is saved from the punishment of Gehennom. This is supported by the verse, “Fortunate is the one who understands the plight of the poor; on a bad day, God will save him.” The term “poor” here also refers to the sick. The Gemara explains that “bad day” denotes Gehennom, emphasizing that visiting the sick leads to divine favor and protection.
Rava had a unique approach to his illness. On the first day of his sickness, he instructed his family not to disclose his condition to anyone, fearing that public knowledge might trigger a divine decree against him. However, once his illness persisted, he changed his mind and instructed them to announce his sickness, allowing those who disliked him to rejoice, thereby ensuring that God's anger would not be directed at him.
Rav then taught that visiting the sick not only benefits the patient but also protects the visitor from severe punishment. The Gemara elaborates that this applies to anyone who visits the sick, as their act of kindness invites divine mercy and protection.
As the discussion continues, the Gemara addresses the proper times for visiting the sick. It is advised not to visit during the first or last three hours of the day, as these times may mislead the visitor regarding the patient’s true condition. If the patient appears well, the visitor may refrain from praying for them, and if they appear too weak, the visitor may lose hope and not pray at all.
Ravin then poses a question regarding how we know that God sustains the sick. This is derived from the verse, “God will sustain him on his sickbed,” indicating that divine sustenance is provided even when the sick person has little appetite due to their condition. Furthermore, it is taught that the Shechina rests above the sick person's bed, reinforcing the divine presence during their suffering.
In terms of practical application, the Gemara instructs that visitors should not sit above the sick person, as this would imply a lack of respect for the divine presence. Instead, they should sit on the ground, wrapped in a garment, to inspire humility and encourage the sick person to reflect on their own actions and possibly repent.
The Gemara transitions to a new topic, discussing the conditions under which one may immerse in a river for ritual purity. It is established that rainwater is only considered valid for a mikveh if it is still. If the water is flowing, it may not be used for immersion. The discussion highlights the importance of knowing the water levels and conditions of the rivers, particularly during the rainy season.
As the dialogue progresses, the Gemara examines the opinions of different sages regarding the permissibility of immersing in rivers that may be affected by rainwater. Rav argues for caution, while Shmuel asserts that the bedrock sustains the rivers, ensuring their waters are pure. The Ran ultimately concludes that one should follow the opinions of those who advocate for caution regarding rainwater and its effects on immersion.
In summary, the Gemara emphasizes the significance of visiting the sick, the divine support that accompanies such actions, and the careful consideration required when dealing with issues of ritual purity in relation to water sources. Through this exploration, we are reminded of the profound impact our actions can have on the well-being of others and the spiritual consequences of our choices.