Bikur Cholim via FaceTime

Dear Rabbi, I would like to know if visiting the sick via the FaceTime app is acceptable, or must it be done in person?

Thank you for your question.

Visiting the sick is a very special mitzvah, and it is said in the Talmud that one enjoys the fruits of this mitzvah in this world, while the principal reward is preserved by Hashem for the world to come. Let's explore how to best fulfill this mitzvah with the aid of modern technology.

The Talmud Tractate Nedarim, page 40a, recounts that when a student of Rabbi Akiva fell ill, none of the sages visited him except for Rabbi Akiva. He tidied and swept the student's room, which rejuvenated him. The student said to Rabbi Akiva, "My teacher, you have revived me!" Rabbi Akiva taught that neglecting to visit the sick is akin to shedding blood, illustrating the profound impact of personal care.

This story highlights that visiting the sick, bikur cholim, involves more than just conversation—it includes actively contributing to the well-being of the ill person.

The Beit Yosef (Yoreh Deah, section 335), citing the Ramban from "Torat HaAdam," writes that the mitzvah of visiting the sick involves several aspects:

1. Addressing their physical needs, such as ensuring they have medication, food, and a clean environment, all of which aid in recovery. This concept is also reflected in the dual meaning of the Hebrew word 'bikur,' which means both to “visit” and to “investigate”. For instance, in Leviticus 19:20, 'bikur' refers to examining a sacrifice for flaws, suggesting that similarly, bikur cholim (visiting the sick) should include checking if the ill person's needs are being met.
2. Engaging the sick person in conversation to distract them from their illness. This interaction not only serves as a distraction but can also have a positive impact on their emotional well-being, which is often beneficial to their overall recovery process. By focusing on topics outside of their health issues, you can provide a sense of normalcy and relief, which may aid in their healing.
3. Praying for the sick person while physically present with them is particularly significant for two reasons. Firstly, as noted in the Talmud, the divine presence, known as the Shechinah, dwells above the head of the ill, so it is an opportunity to pray for the patient's full recovery. Secondly, being in the presence of the sick allows one to witness their suffering firsthand, which will effect the compassion and earnestness of the prayers. However, Rabbi Shlomo Zalman Auerbach cautions in his book "Halichos Shlomo" that praying openly in the patient's presence might inadvertently cause them distress by highlighting the gravity of their condition. Therefore, he suggests it might be best to simply wish for a 'Refua Shlema'—a speedy recovery—which adequately conveys prayers for health without overwhelming the patient.

To summarize, fully achieving all three aspects of the mitzvah of bikur cholim typically requires a physical visit. However, Rabbi Moshe Feinstein, in Igrot Moshe Yoreh De'ah Volume 1, Responsum 223, notes that if personal visits are not possible, perhaps due to contagious illnesses or other barriers, one should still strive to perform this mitzvah to the best of their ability using alternatives such as phone calls or, as you mentioned, FaceTime. Actions like ensuring the patient has everything they need and engaging them in conversation to divert their attention from their illness remain significant elements of this important mitzvah.

I would like to conclude by highlighting the profound benefit of visiting the sick, a virtue that is perhaps not widely recognized. In Tractate Nedarim, page 40a, Rav declares, "Anyone who visits the sick will be spared from the torments of Gehenna (hell), as it is written: 'Blessed is he who considers the poor; the Lord will deliver him on the day of calamity.' Here, 'the poor' specifically refers to the sick. What, then, is his reward in this world? The Lord will protect and sustain him; he will be blessed on earth and will not fall into the hands of his enemies."

Wishing you much success.

1. Talmud Tractate Nedarim, page 40a.
2. Beit Yosef, Yoreh Deah, section 335, citing Ramban from "Torat HaAdam".
3. "Halichos Shlomo" by Rabbi Shlomo Zalman Auerbach.
4. Igrot Moshe Yoreh De'ah Volume 1, Responsum 223, by Rabbi Moshe Feinstein.