(כו) בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ׃ (כז) וְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ׃ (פ) (א) וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
(26) Thus Abraham and his son Ishmael were circumcised on that very day; (27) and all his household, his homeborn slaves and those that had been bought from outsiders, were circumcised with him. (1) The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground,
כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה
Once God saw Abraham tying and untying the bandage on his circumcision, God said: It is not proper conduct to stand here, i.e., it is not respectful to Abraham even for God to stand there. This is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them” (Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: Initially, they came and stood over him. Upon seeing that he was in pain, they said: It is not proper conduct to stand here. The Gemara continues: Who are these three men? They are the angels Michael, Gabriel, and Raphael: Michael, who came to announce to Sarah that she was to give birth to a son; Raphael, who came to heal Abraham after his circumcision; and Gabriel, who went to overturn Sodom. The Gemara asks: But it is written: “And the two angels came to Sodom in the evening” (Genesis 19:1). The Gemara answers that Michael went along with Gabriel to Sodom to save Lot. The Gemara notes: The language is also precise, as it is written: “And he overturned those cities” (Genesis 19:25), and it is not written: They overturned those cities. Conclude from it that only one angel overturned Sodom.
אלא להלך אחר מדותיו של הקב"ה מה הוא מלביש ערומים דכתיב (בראשית ג, כא) ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם אף אתה הלבש ערומים הקב"ה ביקר חולים דכתיב (בראשית יח, א) וירא אליו ה' באלוני ממרא אף אתה בקר חולים הקב"ה ניחם אבלים דכתיב (בראשית כה, יא) ויהי אחרי מות אברהם ויברך אלהים את יצחק בנו אף אתה נחם אבלים הקב"ה קבר מתים דכתיב (דברים לד, ו) ויקבר אותו בגיא אף אתה קבור מתים
He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be He. He provides several examples. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.
רַבִּי חִיָּיא בַּר אַבָּא חֲלַשׁ. עָל לְגַבֵּיהּ רַבִּי יוֹחָנָן אֲמַר לֵיהּ: חֲבִיבִין עָלֶיךָ יִסּוּרִין? אֲמַר לֵיהּ: לֹא הֵן וְלֹא שְׂכָרָן. אֲמַר לֵיהּ: הַב לִי יְדָךְ. יְהַב לֵיהּ יְדֵיהּ, וְאוֹקְמֵיהּ.
The Gemara continues to address the issue of suffering and affliction: Rabbi Yoḥanan’s student, Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥanan entered to visit him, and said to him: Is your suffering dear to you? Do you desire to be ill and afflicted? Rabbi Ḥiyya said to him: I welcome neither this suffering nor its reward, as one who welcomes this suffering with love is rewarded. Rabbi Yoḥanan said to him: Give me your hand. Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥanan stood him up and restored him to health.
תניא ביקור חולים אין לה שיעור מאי אין לה שיעור סבר רב יוסף למימר אין שיעור למתן שכרה אמר ליה אביי וכל מצוות מי יש שיעור למתן שכרן והא תנן (משנה אבות ב א) הוי זהיר במצוה קלה כבחמורה שאין אתה יודע מתן שכרן של מצוות אלא אמר אביי אפילו גדול אצל קטן רבא אמר אפילו מאה פעמים ביום אמר רבי אחא בר חנינא כל המבקר חולה נוטל אחד משישים בצערו אמרי ליה אם כן ליעלון שיתין ולוקמוה אמר ליה כעישורייתא דבי רבי ובבן גילו
§ Returning to the topic of visiting the ill, the Gemara states: It is taught in a baraita: The mitzva of visiting the ill has no fixed measure. The Gemara asks: What is the meaning of: Has no fixed measure? Rav Yosef thought to say: There is no fixed measure for the granting of its reward. Abaye said to him: And do all other mitzvot have a fixed measure for the granting of their reward? But didn’t we learn in a mishna (Avot 2:1): Be as meticulous in the observance of a minor mitzva as a major one, as you do not know the granting of reward for mitzvot. Rather, Abaye said: There is no fixed measure for the disparity between the ill person and his visitor, as even a prominent person pays a visit to a lowly person and should not say that doing so is beneath a person of his standing. Rava said: There is no fixed measure for the number of times that one should visit the ill, as even one hundred times a day is appropriate. Rav Aḥa bar Ḥanina said: Anyone who visits an ill person takes from him one-sixtieth of his suffering. The Sages said to him: If so, let sixty people enter to visit him, and stand him up, and restore him to health. Rav Aḥa bar Ḥanina said to them: It is like the tenths of the school of Rabbi Yehuda HaNasi, who said that each of one’s daughters inherits one-tenth of his possessions. His intent was that each daughter would receive one-tenth of the remainder after the previous daughter took her portion. Here too, each visitor takes from the ill person one-sixtieth of the suffering that remains, and consequently a degree of suffering will always remain with the ill person. Furthermore, visiting is effective in easing the suffering of the ill person only when the visitor is one born under the same constellation as the ill person.
רב חלבו באיש לא איכא דקא אתי אמר להו לא כך היה מעשה בתלמיד אחד מתלמידי ר' עקיבא שחלה לא נכנסו חכמים לבקרו ונכנס ר' עקיבא לבקרו ובשביל שכיבדו וריבצו לפניו חיה א"ל רבי החייתני יצא ר' עקיבא ודרש כל מי שאין מבקר חולים כאילו שופך דמים כי אתא רב דימי אמר כל המבקר את החולה גורם לו שיחיה וכל שאינו מבקר את החולה גורם לו שימות מאי גרמא אילימא כל המבקר את החולה מבקש עליו רחמים שיחיה וכל שאין מבקר את החולה מבקש עליו רחמים שימות שימות ס"ד אלא כל שאין מבקר חולה אין מבקש עליו רחמים לא שיחיה ולא שימות רבא יומא קדמאה דחליש אמר להון לא תיגלו לאיניש דלא לתרע מזליה מכאן ואילך אמר להון פוקו ואכריזו בשוקא דכל דסני לי ליחדי לי וכתיב (משלי כד, יז) בנפול אויבך אל תשמח וגו' ודרחים לי ליבעי עלי רחמי אמר רב כל המבקר את החולה ניצול מדינה של גיהנם שנאמר (תהלים מא, ב) אשרי משכיל אל דל ביום רעה ימלטהו י"י אין דל אלא חולה שנאמר (ישעיהו לח, יב) מדלה יבצעני אי נמי מן הדין קרא (שמואל ב יג, ד) מדוע אתה ככה דל בן המלך בבקר בבקר וגו' אין רעה אלא גיהנם שנאמר (משלי טז, ד) כל פעל י"י למענהו וגם רשע ליום רעה ואם ביקר מה שכרו מה שכרו כדאמר ניצול מדינה של גיהנם אלא מה שכרו בעוה"ז (תהלים מא, ג) י"י ישמרהו ויחייהו ואושר בארץ ואל תתנהו בנפש אויביו יי' ישמרהו מיצר הרע ויחייהו מן היסורין ואושר בארץ שיהו הכל מתכבדין בו ואל תתנהו בנפש אויביו שיזדמנו לו רועים כנעמן שריפו את צרעתו ואל יזדמנו לו ריעים כרחבעם שחילקו את מלכותו
Rav Ḥelbo fell ill. There was no one who came to visit him. Rav Kahana said to the Sages: Didn’t the incident involving one of the students of Rabbi Akiva who became sick transpire in that manner? In that case, the Sages did not enter to visit him, and Rabbi Akiva entered to visit him and instructed his students to care for him. And since they swept and sprinkled water on the dirt floor before the sick student, he recovered. The student said to Rabbi Akiva: My teacher, you revived me. Rabbi Akiva went out and taught: With regard to anyone who does not visit the ill, it is as though he is spilling blood, as it could be that the sick person has no one to care for him. If there are no visitors, no one will know his situation and therefore no one will come to his aid. When Rav Dimi came from Eretz Yisrael to Babylonia he said: Anyone who visits the ill causes that he will live, and anyone who does not visit the ill causes that he will die. The Gemara asks: In what way are his actions the cause of that result? If we say that anyone who visits the ill pleads for mercy from God that he will live, and anyone who does not visit the ill pleads for mercy that he will die, does it enter your mind that he would pray that the sick person will die? Rather, anyone who does not visit the ill does not plead for mercy for him, neither that he will live nor that he will die. Since he might have saved the sick person with prayers had he visited, his failure to visit is tantamount to causing his death. The Gemara relates with regard to Rava: On the first day that he was ill, he would say to his family: Do not reveal to any person that I am ill, so that his luck not suffer. From this point forward, when his situation deteriorated he would say to them: Go and proclaim in the marketplace that I am ill, as thereby let all who hate me rejoice over my distress, and it is written: “Rejoice not when your enemy falls, and let not your heart be glad when he stumbles; lest the Lord see it, and it displease Him, and He turn away His wrath from him” (Proverbs 24:17–18). And let all who love me pray that God have mercy upon me. Rav said: Anyone who visits the ill is spared from the judgment of Gehenna, as it is stated: “Happy is he that considers the poor; the Lord will deliver him in the day of evil” (Psalms 41:2). In this verse, the term poor [dal] means nothing other than ill, as it is stated in the prayer of Hezekiah when he was ill: “He will cut me off from the illness [middalla]” (Isaiah 38:12). Alternatively, it may be derived from this verse in which Jonadab asked his sick friend Amnon, son of King David: “Why, son of the king, are you so sick [dal] from morning to morning?” (II Samuel 13:4). And the term evil means nothing other than Gehenna, as it is stated: “The Lord made everything for His own purpose, and even the wicked for the day of evil” (Proverbs 16:4), and the ultimate punishment of the evildoer is Gehenna. And if one visited the ill, what is his reward? The Gemara wonders at that question: What is his reward? It is as Rav said: He is spared from the judgment of Gehenna. Rather, the question is: What is his reward in this world? Rav continues: His reward is as it is written: “The Lord will preserve him, and keep him alive, let him be called happy in the land; and deliver not You him unto the greed of his enemies” (Psalms 41:3). He elaborates: “The Lord will preserve him” from the evil inclination; “and keep him alive” and spare him from suffering; “let him be called happy in the land” means that everyone will be honored from their association with him; “and deliver not You him unto the greed of his enemies,” so that companions like those who counseled Naaman to seek a cure for his leprosy from Elisha (II Kings 5:3) will happen to associate with him, and companions like those who counseled Rehoboam with advice that resulted in the schism in his kingdom (I Kings 12:6–19) will not happen to associate with him.
אין ממחין ביד עניי נכרים בלקט בשכחה ובפאה מפני דרכי שלום: ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:
§ The mishna teaches: One does not protest against poor gentiles who come to take gleanings, forgotten sheaves, and the produce in the corner of the field, which is given to the poor [pe’a], although they are meant exclusively for the Jewish poor, on account of the ways of peace. Similarly, the Sages taught in a baraita (Tosefta 5:4): One sustains poor gentiles along with poor Jews, and one visits sick gentiles along with sick Jews, and one buries dead gentiles along with dead Jews. All this is done on account of the ways of peace, to foster peaceful relations between Jews and gentiles.
(א) לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ (ב) אַ֭שְׁרֵי מַשְׂכִּ֣יל אֶל־דָּ֑ל בְּי֥וֹם רָ֝עָ֗ה יְֽמַלְּטֵ֥הוּ יְהוָֽה׃ (ג) יְהוָ֤ה ׀ יִשְׁמְרֵ֣הוּ וִֽ֭יחַיֵּהוּ יאשר [וְאֻשַּׁ֣ר] בָּאָ֑רֶץ וְאַֽל־תִּ֝תְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו׃ (ד) יְֽהוָ֗ה יִ֭סְעָדֶנּוּ עַל־עֶ֣רֶשׂ דְּוָ֑י כָּל־מִ֝שְׁכָּב֗וֹ הָפַ֥כְתָּ בְחָלְיֽוֹ׃
(1) For the leader. A psalm of David. (2) Happy is he who is thoughtful of the wretched; in bad times may the LORD keep him from harm. (3) May the LORD guard him and preserve him; and may he be thought happy in the land. Do not subject him to the will of his enemies. (4) The LORD will sustain him on his sickbed; You shall wholly transform his bed of suffering.
(ל) מְֽאוֹר־עֵ֭ינַיִם יְשַׂמַּֽח־לֵ֑ב שְׁמוּעָ֥ה ט֝וֹבָ֗ה תְּדַשֶּׁן־עָֽצֶם׃
(30) What brightens the eye gladdens the heart; Good news puts fat on the bones.
(ב) שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
(2) Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.
(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
(14) He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?
(טו) שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת:
(15) Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.