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RENEWING BIKUR CHOLIM in the TIME of COVID 19 North American Bikur Cholim Conference Series 2021

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RENEWING BIKUR CHOLIM in the TIME of COVID 19 North American Bikur Cholim Conference Series 2021 The Parashah and The Patient: Bringing Sweet Torah into (Virtual) Bikur Cholim Rabbi Simkha Y. Weintraub, LCSW April 26, 2021 RENEWING BIKUR CHOLIM IN THE TIME OF COVID 19 North American Bikur Cholim Conference Series 2021 Sponsored by Kavod v’Nichum and Neshama: National Association of Jewish Chaplains ******* כה דְּ אָ גָה בְּלֶ ב-אִ יׁש יַׁשְּ חֶ נָה “Anxiety in the heart of a man weighs him down…” Proverbs 12:25 משלי יב( דאגה בלב איש ישחנה רבי אמי ורבי אסי חד אמר: ישחנה מדעתו, וחד אמר: ישיחנה לאחרים Rav Ammi and Rav Assi [explained it differently]: One said: One should suppress it; the other said: One should talk about it with others. Babylonian Talmud, Yoma 75a Note: One connects the word yashchena (bows/weighs him down) with the Hebrew nassah, “to remove”; the other with the Hebrew suh, “to speak.” ”.but a good word/thing makes him glad“ וְּדָ רבָ טֹוב יְּש ַמְּ חֶ נָה :And note: The verse from Proverbs ends with ******* Study is holier even than prayer, for in prayer we speak to God, but in study we listen to God. We strive to understand what God wants from us. We try to make His will ours. For the holiest thing is God’s word. The Torah – God’s word to our ancestors – is our constitution as a nation, our covenant of liberty, the code by which we decipher the mystery and meaning of life. Rabbi Jonathan Sacks, z”l, former Chief Rabbi of the United Kingdom ******* “…For they are our life and the fullness of our days, and on then we will meditate day and night…” From Ahavat Olam in the evening prayer service ****** “She is a Tree of Life for those who grasp it...” Mishlei/Proverbs 3:18, sung upon returning the Torah scroll to the Aron haKodesh 1 Rabbi Joshua ben Levi and the Sufferers of Ra’atan From the Babylonian Talmud, Ketubot 77b …..What are his (the sufferer of ra’atan) symptoms? — His eyes tear, his nostrils run, spittle flows from his mouth and flies swarm about him. What is his cure? — Abaye said: Pila 1 ladanum,2 the rind of a nut tree, the shavings of a dressed hide, melilot3 and the calyx4 of a red date-tree. These must be boiled together and carried into a house of marble,5 and if no marble house is available they may be carried into a house [the walls of which are of the thickness] of seven bricks and a half.6 Three hundred cups [of the mixture] must then be poured upon his head until his cranium is softened, and then his brain is cut open. Four leaves of myrtle must be brought and each foot7 [in turn] lifted up and one [leaf] placed [beneath it].8 It is then grasped with a pair of tweezers and burned; for otherwise it would return to him. R. Johanan announced: Beware of the flies of one afflicted with ra'atan. R. Zera never sat [with such a sufferer] in the same draught. R. Eleazar never entered his tent. R. Ammi and R. Assi never ate any of the eggs coming from the alley in which he lived. R. Joshua b. Levi, however, attached himself to these [sufferers] and studied the Torah; for he said, “’Let her be like a loving hind and a graceful doe’:,9 if [the Torah] bestows grace upon those who study it, would it not also protect them?” When he (R. Joshua ben Levi) was about to die, the Angel of Death was instructed, ‘Go and carry out his wish’. When he came and showed himself to him, the latter said, ‘Show me my place [in Paradise]’. — ‘Very well’, he replied. ‘Give me your knife’, the other (R. Joshua) demanded, ‘[since, otherwise], you may frighten me on the way’. He gave it to him. On arriving there he lifted him up and showed him [his place]. The latter jumped and dropped on the other side [of the wall].10 He seized him by the corner of his cloak; but the other exclaimed, ‘I swear that I will not go back’. Thereupon the Holy Blessed One said, ‘If he ever had an oath of his annulled11 he must return;12 but if not, he need not return’. ‘Return to me my knife’, he said to him; but the other would not return it to him. A bath kol13 went forth and said to him, ‘Return the thing to him, for it is required for the mortals’.14 Elijah15 heralded him proclaiming. ‘Make room for the son of Levi, make room for the son of Levi’. As he (R. Joshua) proceeded on his way he found R. Simeon b. Yohai sitting on thirteen stools16 of gold. ‘Are you’, R. Simeon asked him, ‘the son of Levi?’ — ‘Yes’, he replied. ‘Has a rainbow [R. Simeon asked] ever appeared in your lifetime?’ — ‘Yes’, he replied. ‘If that is so [R. Simeon said] you are not the son of Levi’.17 The fact, however, is that there was no such thing [in R. Joshua’s lifetime], but he thought, ‘I must take no credit for myself’… NOTES: 1. A fragrant plant 2. A soft black or dark brown resinous exudation from the Cistus or rock rose. 3. Sweet-scented clover 4. The calyx of the date when it is in its early unripe condition 5. To shut out all draughts 6. The size of half a brick, with the size of a brick being three handbreadths. 7. Rashi explains that a special insect was used – so these are the feet of the insect. 8. Thus preventing the insect from burying its feet in the brain when lifted out. 9. He is quoting Proverbs 5:19, which was understood as referring to the Torah. 10. R. Joshua ben Levi “flipped the fence” into Paradise. 11. If he never had to ask a competent authority for absolution from an oath or a vow… 12. That is, the oath he just made can also be annulled. 13. A heavenly voice, that often comes to resolve controversies. 14. Lit., for “creatures.” 15. Elijah the prophet, himself, went up by a whirlwind into heaven (see II Kings 2:11) 16. Or some render this, “Sitting at thirteen tables of fine gold” 17. You cannot be the saintly man about whom Elijah made his proclamation. Background: The rainbow was a token of the b’rit, the covenant (see Genesis 9:12) that though the people deserved destruction, the waters shall no more cause a flood to destroy all flesh (ibid., v. 15). By this logic, the rainbow should not appear in the lifetime of a saintly person, whose merit alone is sufficient to save the world from devastation. 2 Some of the Motivations Behind Bringing Torah Into a Bikur Cholim Visit Absolutely not in order of priority 1. Simon the Just…used to say, “Upon three things the world stands: On Torah, on (Divine) Service, and on Deeds of Lovingkindness.” (Pirke Avot 1:2) 2. For hope, reassurance, inspiration, guidance, comfort, calm, etc. 3. In a time of catapulting rapidly into a technological “Brave New World,” we need to counter dehumanization and “robotization,” and reinforce human interaction and pierce the isolation 4. For transcendence, perhaps distraction; also, an opportunity to be curious, joyful, playful, imaginative, entertaining, etc. 5. To “travel” together – perhaps to jointly visit unanswerable questions or foreign territory, or to help negotiate challenging transitions in illness, diagnosis, treatment, etc. 6. To clarify concerns, “package” worries, give words to feelings or ideas 7. To place a person’s challenges/struggles in a Jewish frame or idiom 8. To offer a new/old dimension or a new/old perspective on a problem 9. To join in a Jewish spiritual experience, as distinguished from those generally offered by the doctor, social worker, physical therapist, administrator, etc. 10. To “re-plant” someone in the Jewish community and/or in the flow of the Jewish year. 11. To empower an otherwise disempowered Jew, strengthen his/her voice 12. To engage, respond to, and/or support family, friends, caregiving people, etc. ******* Some of the Unique Opportunities Presented by the Sharing of Torah in the Virtual Age 1. The Globalization extends the reach of/to Torah – a choleh/cholah can link to Torah study in Israel, Rio, London, etc. – and, in general, a “Torah Fellowship” could link ill people with distant visitors as chavrutot. 2. “Virtual Torah” echoes/reflects the very nature of Jewish learning – i.e., listening ‘virtually’ to voice from many very different ‘rectangles’ on the screen resembles our drawing on the layers of Jewish wisdom – Bible, Talmud, Midrash, Rashi, Maimonides, Medieval commentators, Sephardic and Ashkenazic teachings, Hasidic insights, etc., etc. a. What has bonded us as a community is our portable Torah and a shared calendar. b. We transcend the barriers of Cyberia just as we transcend time and physical presence. 3. We can untie the constraints put on Torah Study – e.g., a meaningful text can be shared/explored not just with the visitee but with family and friends, health care and mental health professionals, more (literally, “be on the same page”). 4. The importance of Shared Vulnerability of the visitor/visitee – as two equal Zoom rectangles, both of them time-limited and ephemeral as well as Images of the Eternal and enduring. This relates to the Democratization potential of virtual platforms (for better and for worse). 5. Torah in Transitional Times – as an escort through stages of illness and dying, a hand-holding, or a bridge from the past/present to the future.
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