Sick Leave

Kapital 41 begins with the words “Lamenatzeach Mizmor L’Dovid Ashrei Maskil El Dal” and seems to be focused on a very specific topic. While the appearance of the word “Dal” may lead us to believe that the Perek is speaking about Aniyim, Rashi explains that this is not the case. rather, the term Dal is to be understood as a Choleh, one who suffers from an illness, a usage seen in a Passuk in Sefer Shmuel. The words “Maskil El Dal”, then, refer not to Tzeddaka but to Bikur Cholim. Accordingly, Rashi understands the Passuk to be telling us that the promise found in the conclusion of the Passuk, “B’Yom Ra’ah Yimaltehu Hashem”, refers to the Schar one receives for the Mitzvah of Bikur Cholim: he will be saved from Gehinom.

Based on its first Passuk, we can understand the theme of this Mizmor—the plight of the Choleh. Interestingly, however, there is a Machlokes as to the perspective of the words of Dovid Hamelech. Ibn Ezra explains that these Pessukim are written from a very personal place: Dovid Hamelech suffered from illness, and he speaks about the way he was treated at the time. Radak, however, writes that this Mizmor is part of series of Tefillos that Dovid wrote for any Choleh to recite when they are ill.

Whether we take the approach of Ibn Ezra or Radak, the Kapital is certainly contains many painful Pessukim.

For example, Dovid writes: “Ani Amarti Hashem Chaneni Refa’ah Nafshi Ki Chatasi Lach” Rashi explains that there are times that the Choleh feels as though he has no one to visit or care for him. To make matters worse, when he cries out to Hashem his enemies are happy, exclaiming: “Masi Yamus V’Avad Shemo, hoping that this illness will take the ultimate toll.

Whether we assume that Dovid Hamelech wrote these words in the first person, based on his own experiences, or whether he is writing on behalf of so many pained souls, this Passuk is stirring and impactful. Other Pessukim in the Perek echo this theme, allowing us an insight into the sense of isolation that can pervade the mindset of one who is bedridden. “Gam Ish Shlomi Ashe Batachti Bo”, Dovid speaks of those who had been friendly to the Choleh, sharing bread with him, but who abandons him in times of need, giving way to the notion that their relationship had been based on falsehood: “Higdil Alai Akev”.

Not all of the Pessukim have such dour implications, however. in fact, there is a Passuk towards the beginning of the Perek that offers great comfort to one who finds himself in this unfortunate situation.

Dovid writes: “Hashem Yisadeno Al Eres Davai…” The literal implication of these words is that the Choleh is in fact not alone in his plight, but that Hashem supports a person when they are on their sickbed. Indeed Chazal use this Passuk to teach us two important lessons about a Choleh.

The Gemara in Nedarim tells us: “Minayin SheHakadosh Baruch Hu Zan Es HaCholeh…” the way we know that HKBH sustains a Choleh, is from the words “Hashem Yisadeno Al Eres Davai…”. Then, the Gemara brings another Drasha based on these words: “Minyain SheHaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh…” We learn from these words that the Shechina can be found at the head of a Choleh. The second statement of the Gemara seems to have a direct connection to Parshas Vayechi, in a way that raises an important question.

At the beginning of the Parsha, Yosef is told that his father is ailing, whereupon he rushes to the bedside of Yaakov Avinu. At that point, Yaakov asks Yosef to take an important Shevuah: “Al Nah Tikbireini B’Mitzrayim”. The Torah relates that Yosef indeed took this Shevuah, and then tells us: “Vayishtachvu Yisroel Al Rosh HaMitah”, Yaakov bowed at the head of his bed

Rashi, there, writes: “MiKan Amru SheHaShecina L’Maalah M’Rashosav Shel Hacholeh.” We learn from the words “Vayishtachvu Yisroel Al Rosh HaMitah” that the Shechina is found at the head of the Choleh.

Now, the Gemara is very clear that the source for this concept, “SheHaShecina L’Maalah M’Rashosav Shel Hacholeh”, is from the words “Hashem Yisadeno Al Eres Davai”. Why, then, does Rashi seem to point to the actions of Yaakov Avinu as the Mekor? How can we resolve the Gemara and the words of Rashi?

In addition, we must understand why Yaakov was Mishtachaveh at all. We could perhaps suggest that he wished to teach Yosef Hatzaddik this lesson, “SheHaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh”, but why? What was the meaning Yaakov’s actions?

In order to answer these questions, we must first answer some related to the Gemara in Nedarim.

The Gemara makes two statements—that HKBH is “Zan”, sustains, the Choleh, and that the Shechina is found near his head—and both are learned from the words “Hashem Yisadeno Al Eres Davai”. How are we to understand this: are these two ideas related to one another, or are they merely both learned from the same words? Also, what does it mean that Hashem is Zan the Choleh? Is Hashem not the ultimate Zan U’mifanes Lakol? How can we understand this statement?

This second question is perhaps made stronger by the notion that it is not only HKBH who is said to be “Zan Es HaCholeh”.

The Gemara in Yevamos, in discussing a complicated case related to Milah and Korban Pesach, suggests that there could be an instance in which a baby is alive for seven days, but does not eat. The Gemara posits that this would be feasible in a case where “Zantei Ishasah”, the baby had a fever which sustained him. Rashi, there, explains this Gemara with the following words: “HaCholi Zan Es HaCholeh”. The malady itself sustains the Choleh, and therefore the baby would not have had to eat for those seven days because his was ill, and the illness itself was Zan.

We see here that not only is HKBH Zan Es HaCholeh, as the Gemara in Nedarim told us, but that the Choli itself is as well. How can we understand this? what is the meaning of the words “Zan Es HaCholeh” that can be applicable to HKBH as well as the Choli itself?

To answer these questions, and better understand all these concepts, let us gain a new insight into the entire idea of Choli.

The Mishna in Avos tells us that R’ Eliezer said three things: “Yehi Kavod Chavercha Chaviv Alecha K’Shelach”, to be careful with the Kavod of ones peers, “Al Tehi Noach L’Chos”, not to be quick to anger, “V’Shuv Yom Echad Lifnei Misaso”, and to do Teshuva before one passes from this world.

At first glance, these three ideas do not seem connected to one another, but R’ Shlomo Kluger, in Magen Avos, his Pirush on Avos, explains that they in fact are.

One of the purposes of illness, explains R’ Shlomo, is that it allows a person to contemplate his existence, and his actions. When one is faced with his own mortality, he is spurred to mend his ways, and he can do Teshuva. If one passes without ever having been ill, he cannot be Zoche to do Teshuva, and will leave this world with his Aveiros intact, left to pay their price in Olam Habaah.

This, explains R’ Shlomo, is why Korach and his sons had to die in such a sudden manner: the ground under them opened up and swallowed them whole. This was because they were Machti Es HaRabim, and we know that one who causes others to be Choteh is subject to the dictate of “Ain Maspikin b’Yado L’Asos Teshuva”. If Korach had been ill, or had any warning of his impending demise, he may have had the opportunity to do Teshuva, diminishing his ultimate Onesh.

The Mishna, explains R’ Shlomo, is teaching us a lesson in cause-and-affect. If one fulfils the first two parts of the Mishna, “Yehi Kavod Chavercha Chaviv Alecha K’Shelach V’Al Tehi Noach L’Chos” then he will be Zoche to the final step: “V’Shuv Yom Echad Lifnei Misaso”. Only if one is careful with his friends’ feelings and Kavod, and is not quick to anger, will he be Zoche to do Teshuva before his Petirah.

R’ Shlomo explains that the relationship between these Middos and the ability to do Teshuva “Yom Echad Lifnei Misaso” is not coincidental—it is manifest. One can only be adequately careful of his friends Kavod, and learn to control his temper, if he is not a Ba’al Gaiva, if he removes this most abhorrent Middah from his personality. If one remains a Ba’al Gaiva, however, he cannot do Teshuva before his Petirah because that would require him to fall ill, as we have seen, and therein lies the problem.

Chazal teach us, in many places, that HKBH cannot bear to be in the presence of a Ba’al Gaiva, and since we know that the Shecina is Sheruyah L’Maalah M’Mitaso Shel Hacholeh¸it is impossible for a Baal Gaiva to experience the Choli that will allow him to do Teshuva before his Petirah.

It emerges that the concept of “Hakadosh Baruch Hu Zan Es HaCholeh” and “SheHaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh” are related to one another. The presence of HKBH at the bedside of one who is ill is a testament to the fact that the Choleh was Zoche to an opportunity to do Teshuva before his Petirah—he achieved a level of Anivus such that the Shechina is comfortable in his presence, so to speak, and therefore he fell ill. The word “Zan” can be understood to mean “sustain” or ”benefit”, and we can certainly now understand the concept of “Hakadosh Baruch Hu Zan Es HaCholeh”.

As we have seen, the fact that a person is ill is itself a gift to the person—the opportunity to do Teshuva before his passing. Therefore, when a person is ill, the fact that Shechina is in his midst makes it clear that he has achieved the goal of “V’Shuv Yom Echad Lifnei Misaso”, a benefit given to him by HKBH.

Accordingly, we can understand the words of Rashi: “HaCholi Zan Es HaCholeh”. The illness itself sustains a person, and must be seen in that light. Just a terminal illness is actually an opportunity granted only to those in whose presence the Shechina is comfortable, “Hakadosh Baruch Hu Zan Es HaCholeh”, a passing illness also must be seen for its benefits: “HaCholi Zan Es HaCholeh”.

Perhaps this was the message of Yaakov Avinu to his son as they prepared to depart from one another. Yaakov was Mishtacheveh to the Shechina to teach Yosef “SheHaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh” because this reminds us that “Hakadosh Baruch Hu Zan Es HaCholeh”. Yaakov asked for his final illness so that he would have time to issue final instructions to his children—he did not need the opportunity to do Teshuva—and so he certainly understood that in this case “HaCholi Zan Es HaCholeh”. He wished show Yosef, however, that this was always true, that in any situation in which we find ourselves, there’s an opportunity to find a reality of “HaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh”. Sometimes what we see as a great tragedy—an illness—is in fact a testament to ones greatness and, in fact, a gift.

It was this message that Yosef passed down to his children, and is expressed by Dovid Hamelech with the words “Hashem Yisadeno Al Eres Davai” as the Gemara tells us. Even in our darkest hours, we must realize that HKBH is not only in the room so to speak, but he is “Zan Es HaCholeh”, providing every challenge only for our benefit.

This was a vital message for Bnei Yisroel to receive as they began the period of Shibus Mitzrayim, and even more so to us as we endure our lengthy Galus: in every sitatuon, we must look for the reality of HaShecina Sheruyah L’Maalah M’Mitaso Shel Hacholeh and Hakadosh Baruch Hu Zan Es HaCholeh, knowing that all is for our ultimate benefit.