“One should follow the attributes of the Holy One of Blessing…Just as the Holy One of Blessing visits the sick as it is written with regard to God’s appearing to Abraham following his circumcision: ‘And the Eternal appeared unto him by the terebinths of Mamre’ (Genesis 18:1), so too, should you visit the sick.” (Sotah 14a)
Bikur cholim is, of course, a large part of our job as rabbis, especially these days during the midst of the pandemic. And the visiting is hard, because it is all virtual. We don’t get to be like God and visit Abraham while he was sunning himself outside his tent as he healed from his formal, ritual entry into the b’rit with God. And yet, we know how important our presence is, even an online one or a phone call. The visit is real, even if the technology is virtual.
As someone with chronic illnesses, both “physical” and mental, I am often on the receiving end of bikur cholim. Whenever I am in the hospital, I always ask for a visit from the chaplain office, Jewish or not; I like a chance to talk theology and theodicy, and I find relief in a visitor that is concerned for me, but not so upset at my illness that I have to comfort them in return. Over the years, I have (as I am sure many of you have), collected favorite “what not to say” sayings. One chaplain (a lay person, not Jewish) came into my room as I was recovering from a medication reaction. With a big smile, she said, “Hi, I’m Marie, from the chaplains office. I understand you are Jewish. I love the Jews!” It’s hard to follow up on that. I mean, I want to be loved, but…
We all know, at least in theory, that bikur cholim is all about the “I-Thou” moment, the being together, person-to-person, recognizing the Divine in the other, and opening ourselves up to the other, to risk showing who we are, the Divine in ourselves. And truly doing that, creating that safe, gentle holding space for the sick person to just be—well, that, after a while may be, not only moving and profound, but also exhausting. Being vulnerable is risky; it may be frightening. And in the midst of all the other things one has to do these days simply to keep one’s congregation, one’s nursing home or other job function, summoning all that energy to be fully present when calling/ Zooming with yet another sick person may simply feel like too much.
Instead, we text or email: “I’m thinking of you. R’fuah sh’leimah.” And that is not nothing. Being remembered matters, at least to me, when I am ill. It is not, however, the same as the gift of your presence—even if our time together is only a short phone call. The warmth of your voice on the phone (even just a message on my voicemail) feels healing, and I save it for months to play back in hard moments; if we actually connect, you might make me laugh for a moment or let me cry in your presence. All of this matters more than you can imagine.
And all the more so when my illness is psychological and not just physical. From the depths of my depression, I do not have the energy to reach out, to figure out what I need and ask for the help I need. When you extend your hand, it can be a lifeline into my abyss.
In the time that I have been struggling with my depression (over 35 years and counting!), as well as my struggles physically with my stroke and its aftermath, I have been visited by rabbis and friends of all sorts. So many of them, of you, have talked with me, made jokes, sat with me in silence (although most people find that hard to do, it is necessary at times; a good thing to remember!). And many, virtually all of the rabbis, as well as my best friend, who is an Episcopal priest, have offered to pray for me, to put me on their Mi Shebeirach list. I was, and am, always grateful for that; praying for me, for anyone, is, in my belief, is a way of placing me, metaphorically, from one’s heart into God’s hand. But in that time, only one person, a rabbinic friend, has ever offered to pray WITH me at that moment.
And that is also what I needed. When I am depressed, it is not just that God feels hard to reach. It is that when I reach out to God, I experience a deep, dark, whirling abyss, and I fear that I shall fall into in, falling forever into nothingness. I can’t pray. But if someone were to pray with me (and sometimes I find the strength to ask a clergy friend to pray with me), then I have a hand to hold. My theology, my belief feels tenuous at best, but when you pray with me, I can lean on your faith, as it were, if only for a moment. And that is a blessing.
I know it might feel awkward to ask each person: would you like me to say a prayer with you? But if you don’t ask, you don’t know. Some people might just like to say the Sh’ma together, or sing whatever Mi Shebeirach your community is using, while others might like a Psalm or a prayer you make up in the moment, just for that person or family. Especially in these days, when we cannot hold the hand of the person we are visiting, offering a prayer as part of our bikur cholim may be yet another way of connecting with those who are hurting. It is bringing the Holy One of Blessing right there, into the FaceTime call.
Rabbi Sandra Cohen teaches rabbinic texts, provides pastoral care, and works in mental health outreach, offering national scholar-in-residence programs. She and her husband live in Denver, Colorado. She may be reached at email@example.com