5. How to pray for the sick:

The language:[1] When praying and asking for mercy in the presence of the sick person, then one may do so in any language he desires [even if he also understands Lashon Hakodesh]. When, however, one is not in his presence, he is to only ask in Lashon Hakodesh.[2]

The wording:[3] When asking for mercy on behalf of the sick, one is to include in the statement “amongst all the sick of Israel”, thus saying “Hamakom Yiracheim[4] Alecha Besoch Shaar Cholei Yisrael.”[5]

Blessing the ill in Shul:[6] It is customary to bless the ill in Shul [i.e. Mi Shebeirach for Cholim]. [Some Poskim[7] rule one is not to bless a sick person that is not in the city. Other Poskim[8] however argue and allow blessing all ill people even if they are outside the city, and so is the custom.]

How to pray on Shabbos:[9] It is forbidden for one to request physical needs on Shabbos, including the needs of a sick person, for him to become healthy.[10] It is likewise forbidden to bless a sick person on Shabbos.[11] Thus, when visiting a sick person on Shabbos one is to say “Shabbos Hi Milizok Verefua Kerova Lavo.”[12] This applies likewise for the Gabaiy in Shul, that when he performs a Mi Shebeirach for the sick he is not to say “Hamakom Yishlach Refua” but rather “Shabbos Hi Milizok Verefua Kerova Lavo.”[13] If however the sick person is dangerously ill on Shabbos [and may pass away that day] then one may shout and supplicate on his behalf even on Shabbos, even as a congregation.[14] It is likewise permitted to bless an ill person who is dangerously ill on Shabbos.[15] The same would apply to a woman in childbirth who is having difficulty in labor on Shabbos.[16] However, a sick person whose life is not in danger on Shabbos [even though in general his illness is life threatening], it remains forbidden to ask mercy for him, or bless him, on Shabbos being it is possible to do so after Shabbos.[17] If, however, his illness occurred on Shabbos and requires an immediate request of mercy, then an individual may do so even if he is not in danger to die on Shabbos.[18] However, a public prayer may not be held for such a person.[19]

How to pray on Yom Tov: Some Poskim[20] rule that when saying a Mi Shebeirach for the sick on Yom Tov one is to say “Yom Tov Hi Milizok” Others[21] however are accustomed to recite Shabbos Hi Milizok.[22] [The Chabad custom is to recite “Shabbos Hi Milizok” also on Yom Tov.[23]]

Mentioning the name:[24] One who is praying and arousing mercy on behalf of another, is required to mention his name in the prayer, if he is not making the request in front of the person. [Even one who is praying for his father is to mention his father’s name rather than simply say my father.[25] Other Poskim[26] however rule one may say my father, although he is not to mention any honorific title to his name, such as “my master or teacher” and the like, as there is no prestige before G-d.]

Whose name do you mention-The father or the mother:[27] When praying for the sick, one is to mention his/her name and the mothers name. Thus, when saying Mi Shebeirach for the sick, one is to mention the mother’s name.

Praying if the person is near death:[28] One is to pray for a person to be healed even if “a sword is resting on his neck”, and the situation seems hopeless.

 

May one pray for a person who has a terminal and painful illness, to pass away?[29] Although one is to pray for a person to be healed even if “a sword is resting on his neck”, and the situation seems hopeless[30], nevertheless, if a person is suffering much pain and has a terminal illness from which there is no known medical recovery, one may pray for the person to pass away.

1.       Question: [Sunday, 12th Sivan, 5781] A child in our community was unfortunately discovered to contain a brain tumor which is life-threatening, and we were asked to gather children together on Shabbos to say Tehillim on his behalf. Is this allowed?   Answer: Tehillim may be recited by individuals on behalf of the sick child, may God give him a speedy recovery, although one may not mention his name for Refuah when saying the tehillim, and likewise one should not do so with a public gathering of children, and rather every child should do so in their home. Nonetheless, if one knows that this will not occur and the children will not do so on their own at home, then in my opinion you may even do a public gathering for the children to recite Tehillim, although without mentioning to them that it is being done on behalf of the sick child but just in general for the saying of Tehillim on behalf of merit of the Jewish people.   Explanation: It is forbidden to pray on behalf of the sick on Shabbos unless the illness is life-threatening to that very day. So long as there is not imminent danger for that day of Shabbos then is forbidden to pray on his behalf. Likewise, at times, even when permitted to pray on Shabbos on behalf of the sick person it should not be done in public in order not to arouse public sadness on Shabbos. Nonetheless, this all refers to personally praying on behalf of the sick and actually mentioning his name, however, to simply recite tehillim there is no source for prohibiting being that it is not a personal prayer and is simply a good deed that is being done in his merit, and is no different than one doing mitzvos or learning Torah on Shabbos in the merit of the sick person so he get better. As is apparent, the sages only prohibited speech that directly mentions the ill person and not speech which simply hints towards him, and hence the permission to do a Mi Shebeirach for Cholim on Shabbos and simply say Shabbos Hi Melizok. Accordingly, certainly the recital of tehillim is permitted.   Sources: See Admur 287:1; 288:8-9; Michaber 288:10; Shach Y.D. 335:10; M”A 288:14; SSH”K 40:59; Piskeiy Teshuvos 288:9

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[1] Michaber 335:5; Shabbos 12a; M”B 101:16; See Admur 101:5

[2] The reason: As the Shechina is present near the ill person and when one requests mercy it reaches straight to Hashem. However, when not in his presence, one needs the assistance of the angels to elevate the request and hence should ask for it in Lashon Hakodesh as the angels don’t understand every language. [Shach 335:3; Taz 335:3; Shabbos ibid] Now, although it is disputed in Rishonim as to whether the angels understand the other languages, and some [Rosh, brought in Admur 101:5] hold they understand all languages other than Aramaic and others [Rif, brought in Admur 101:5] hold they only understand Lashon Hakodesh, nevertheless, by an ill person one is to follow like all opinions being he is in need of mercy and hence he is to pray only in Lashon Hakodesh. [Taz 335:5; Perisha 335, brought in Nekudos Hakesef; Admur 101:5]

[3] Michaber 335:6

[4] Michaber ibid; Admur 287:1; Shabbos 12b

[5] The reason: As when one includes the ill person amongst the rest of Klal Yisrael, his prayers are more greatly heard. [Shach 335:4]

[6] Rama 335:10; See Rama O.C. 54:3; Admur 54:4; Shach 335:10 that some communities were accustomed to blessing the sick between Yishtabach and Yotzer Or.

[7] Maharil, brought in Pischeiy Teshuvah 335:2

[8] Nachalas Shiva 59, brought in Pischeiy Teshuvah ibid

[9] Admur 287:1; 288:8-9

[10] Admur 288:8 and 9

[11] Admur 288:9; M”A 288:14; Bach 288; Shach Y.D. 335:10; Mahariv [Rav Yaakov Veil] 115

[12] Admur 287:1; Michaber Y.D. 335:6

The reason: One is not to request mercy for the person as he does during the week by saying “Hamakom Yiracheim..”, as through asking for mercy one ends up arousing crying and pain. Rather one is required to broaden their minds with words of comfort and encouragement, so the ill person does not feel sad on Shabbos. [Admur ibid] Vetzaruch Iyun why Admur ibid does not mention the reason stated above that it is forbidden to request physical matters on Shabbos, irrelevant of the issue of distress.

Segula: The above statement has mystical meaning, as its Roshei Teves represent the name of Hashem that heals the sick. [Chaim Veshalom Seder Kerias Hatorah; See also Toras Levi Yitzchak Gittin 7; Meiri Shabbos 12; Likkutei Sichos 11:296; 16:520 that Shabbos itself brings the Refua]

Other opinions: Some Poskim rule it is permitted to recite “Hamakom Yiracheim Alecha Besoch Shaar Cholei Yisrael” even on Shabbos. [Ramban, brought in M”A 288:14] However, to say more than this is forbidden according to all opinions. [M”A ibid]

Verachamav Merubim Veshabbaso Shalom: Some Poskim rule one is to conclude the above statement with the words “Verachamav Merubim Veshabbaso Shalom.” [1^st opinion in Admur ibid; Michaber 287:1; Bach 287; Shach 335:5; Shavna in Shabbos 12a; Shaareiy Ephraim 10:44, brought in Shaareiy Teshuvah 288:13] Other Poskim however rule it is not needed to be said. [2^nd opinion in Admur ibid; Rama 287:1; Rambam Shabbos 24:5; omitted in Michaber Y.D. 335:6; Tana Kama in Shabbos ibid; See Taz 287:1;] Practically, the custom is not to say it. [Admur ibid; Rama ibid]

[13] Admur 287:1; M”A 288:14; Shaareiy Ephraim 10:44

Other opinions: Some communities are accustomed to recite “Hamakom Yishlach Lecha Refua Sheleima Besoch Shaar Cholei Yisrael” even on Shabbos, seemingly relying on the opinion of Ramban ibid. [M”A 288:14] However, to say more than this is forbidden according to all opinions. [M”A ibid]

[14] Admur 288:9; Michaber 288:10; Shach Y.D. 335:10

[15] Admur 288:9; Rama 288:10

[16] Admur 288:9; See M”A ibid and Machatzis Hashekel ibid

[17] Admur 288:9; M”A ibid

[18] Admur 288:9; Kuntrus Acharon 288:2; Based on Maharam 603

[19] Admur ibid

[20] See Mateh Ephraim 584:25; Siddur Yaavetz; Likkutei Maharich p. 29

[21] Shaar Hakolel 26:4-2; Sefer Chamisha Mamaros and Chaim Veshalom Seder Kerias Hatorah of Munkatcher; Poskim in Nitei Gavriel Yom Tov 47:22

[22] The reason: As also Yom Tov is called Shabbos. [Shaar Hakolel ibid; Chaim Veshalom ibid] Alternatively, as this statement has mystical meaning, as its Roshei Teves represent the name of Hashem that heals the sick. [Chaim Veshalom ibid; See also Toras Levi Yitzchak Gittin 7; Meiri Shabbos 12; Likkutei Sichos 11:296; 16:520 that Shabbos itself brings the Refua]

[23] See Shaar Hakolel ibid; Received from Rabbi Leibel Groner in written correspondence; And so also ruled to me Rabbi Y.S. Ginzberg and Rav Eli Landau, although they did not receive any explicit tradition in this matter

[24] Admur 119:3; M”A 119:1; See Brachos 34a who says one does not have to mention the name; Admur and M”A ibid establish the Gemara to refer to a case that the ill person is front of him

[25] Kneses Hagedola Y.D. 240 in name of Sefer Chassidim; Rav Akiva Eiger; Kaf Hachaim 119:6

[26] Mavor Yabok Mamar Sifsei Tzedek 8, brought in Chida Shiyurei Bracha Y.D. 335

[27] See Sefer Chassidim 237; Zohar Lech Lecha p. 84; Shulchan Menachem 1:266

[28] Brachos 10a in story of Chizkia and Yeshaya the Navi

[29] Kesubos 104a that Rebbe’s mother prayed for him to die due to his suffering; Nedarim 40a “He does not pray for him to live or die” as explained in Ran ibid; Bava Metzia 4; Aruch Hashulchan 335:3; Igros Moshe Choshen Mishpat 2:73

[30] Brachos 10a in story of Chizkia and Yeshaya the Navi

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