בס”ד
Guide
for the Jewish Hospital Patient in Belgium
Jacob Jacobsstraat 22, 2de verd. 2018 Antwerpen, België Sociale Dienst: 03/233 34 35 Secretariaat: 03/233 34 34 bikurcholim@antwerpen.be
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Published by Antwerp Bikur Cholim, July 2012 Halachic Guide authored by Rabbi Dovid Weinberger שליט”א, Rav of Congregation Shaaray Tefila, Lawrence, NY Adapted for ABC Belgium by Mr. E. Bindinger, Antwerpen Copyright © 2012 All rights reserved. No part of this publication may be reproduced in any form or by any means, including photocopying, without permission in writing from the publisher.
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CONTENTS FOREWORD ................................................................................4 INTRODUCTION.........................................................................5 PRAYER .........................................................................................9 Netilas Yadayim After Sleep ......................................9 Brochos in the Morning ..............................................10 Prayer .................................................................................... 11 Tefillin ....................................................................................13 FOOD ..............................................................................................14 SHABBOS ................................................................................... 17 Lighting Candles .............................................................19 Kiddush ...............................................................................20 Havdalah .............................................................................21 FAST DAYS ................................................................................22 Tisha B’Av ..........................................................................22 Yom Kippur .......................................................................23 YOMIM TOVIM .........................................................................25 Rosh Chodesh ..................................................................25 Rosh Hashonah ..............................................................25 Succos ..................................................................................26 Chanukah .......................................................................... 27 Purim .................................................................................... 27 Pesach ..................................................................................28 Seder Night ........................................................................28 Shavuos ..............................................................................29 CHILDBIRTH..............................................................................29 Caring for a Newborn on Shabbos ......................30 LIFE & DEATH ISSUES .......................................................32 Autopsies ...........................................................................32 Organ Transplants ........................................................32 D.N.R. Order (Do Not Resuscitate) ........................... 32 Viduy and Final Moments: ....................................... 33 פרקי תהילים..................................................................................35 BIKUR CHOLIM ROOMS .....................................................40
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FOREWORD
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By Rabbi Chaim Pinchas Scheinberg זצ”ל Founder of Torah Ohr Yeshiva in Kiryat Mattersdorf and New York
I was extremely happy to learn that my grandson Rabbi David Wein I was extremely happy to learn that my Guide covering all pertinent halachos for one’s hospital stay. grandson Rabbi David Weinberger has is most vital and necessary and hopefully will be of inval prepared The aGuide Guide covering pertinent hundreds of English-speaking patientsall around the world. halachos for one’s hospital stay. Although I do not give an official haskomah on halachic works, the me mostis of the material,vital which I found accurate and clearly wr The Guide most andto be necessary and hopefully will be of invaluable service My hope is that he shall be blessed with brochah and hatzlachah and mezakehof Klal Yisrael for many years to come.patients to hundreds English-speaking around the world. I wasan extremely happy to learn that my gran Although I do not give official haskomah Guide covering all pertinent halachos for on on halachic works, the author discussed with The Guide is most vital and necessary me most Rabbi of the material, which I found to be and h Chaim P. Scheinberg hundreds of English-speaking patients aroun accurate and clearly written. do not give an official haskomah My hope is that heAlthough shall I be blessed with me most of the material, which I found to be brochah and hatzlachah and continue to be My hope is that he shall be blessed with bro mezakeh Klal Yisrael for many years to come. mezakeh Klal Yisrael for many years to com
בברכת התורה
Rabbi Chaim P. Scheinberg Rabbi Chaim P. Scheinberg
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INTRODUCTION (ABRIDGED) The verse in Megillas Eichah (3:39) states: מה יתאונן אדם חי- “What should a living person complain about?” The Midrash appends to this verse the words: די שהוא חי- “It is sufficient that he is alive.” The difficulty in this Midrash is self-evident. A great sage offered the following explanation by way of a parable. A man was drinking wine from an expensive crystal goblet when, suddenly, a visitor burst into the room, screaming that he had just won the million dollar lottery. Ecstatic, the man threw the goblet to the floor, smashing it into little pieces. To grieve over the broken goblet would be ludicrous for the joy of winning the lottery totally eclipses any sad feeling. Similarly, the value of even a moment of life is so precious that God keeps a person alive, albeit under very difficult and painful circumstances. The ability of a human to perform a mitzvah is considered the greatest joy in the world and is cherished all the more by the Almighty when fulfilled during times of illness and suffering. Another major factor in our relationship to God is prayer. The power of prayer is so inconceivable that God, so to speak, has no choice but to be affected by it. The Midrash Tanchuma (Vayera,1) relates that Hashem said to the Jewish people, “Be very careful and meticulous to pray, for there is no better attribute than prayer. Even if a person does not merit to be answered, as soon as he beseeches Me earnestly, I will be gracious and respond to his or her needs.” Our Rabbis point out that God has such a desire for 5
man’s supplication that He brings upon him occasional suffering in order that he should turn to Him from the depths of his heart. Our great leader, Moshe Rabbeinu, knew of the intrinsic power of prayer. When God decreed upon Moshe that he would not be per mitted to enter the Land of Israel, Moshe prayed. His prayer was so deep and heartfelt that Hashem had no choice but to stop him from praying lest he overturn Heaven’s decree. Our Rabbis teach us that the Divine Presence of God rests at the head of the bed of one who is ill. The ability of a person to pray by himself during times of illness is undoubtedly a very potent force. Prayer is one of the powers to negate an evil decree form Heaven. A patient’s heartfelt outcry will most definitely pierce the heavens, thus nullifying any evil that might be decreed on him or her. A final word: In the blessing for restoration of health in the Shemoneh Esrei, we recite: כי קל מלך רופא נאמן ורחמן אתה- “For [You] God are a trustworthy King and Physician.” Why mention the attribute of God’s reign over the Universe when we are speaking about health? The answer lies in the very inherent distinction between a doctor and a king. The doctor utilizes his total ability to bring forth a cure. However, he is limited by his knowledge of medical science. A king, on the other hand, decrees, and all hearken to his command. As the ultimate Physician and King of the Universe, God possesses the total ability to cure, in addition to just decreeing that the person be well. Clearly, knowledge of these 6
two factors should fill us with tremendous faith that no matter how dismal and bleak is our prognosis, there is always hope that our Father in Heaven will help us. This guide was written to delineate to the Jewish patient his or her obligations during times of illness, especially in a hospital setting. It should be noted that there are perhaps other halachic opinions in many of these matters and, in case of any doubt; one’s own Rabbinic authority should be consulted. My prayer to the Almighty is that, in some small measure, this guide will provide a little comfort and assistance to the ill and infirm. May God grant you a speedy recovery! !רפואה שלמה בתוך שאר חולי ישראל
Rabbi David Weinberger Lawrence, NY, 5770
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Antwerp Bikur Cholim are very grateful to
Rabbi Dovid Weinberger שליט״א, Rav of Congregation Shaaray Tefila, Lawrence, NY, for allowing Antwerp Bikur Cholim to draw upon his work, thereby enabling this publication to come to fruition. We hope בעז״ה to publish a similar brochure for the Yiddish speaking community.
לעילוי נשמת הר״ר נחמן צבי ב״ר אברהם ז״ל ה.ב.צ.נ.ת
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PRAYER A person who is about to undergo surgery or some other procedure, or who is taking medication, should first recite: יהי רצון מלפניך ה’ אלוקי ואלוקי אבותי .שיהא עסק זה לי לרפואה שלמה כי רופא חינם אתה Following the procedure, or after taking medication, say: ברוך רופא חולים This can be said as often as one undergoes a procedure or takes medication.
NETILAS YADAYIM AFTER SLEEP 1.
If there is no sink outside of the bathroom, it is permissible to wash in the bathroom, making sure that you recite the brocha when you come out.
2.
It is preferable to wash with a cup. However, if one is not available, you can put your hands directly beneath the spigot, alternating each hand three times.
3.
Even before you wash your hands, you may accept a tray of food from a nurse or aide, provided you touch only the tray and not the actual food.
4.
If you did not go to sleep, you should wash your hands without reciting a brocha. However, it is preferable to go to the bathroom, after which time the brocha of על נטילת ידיםcan be recited.
5.
If you wake up in the middle of the night and desire to read, etc., you must first wash your hands, without reciting a brocha. In the morning you should wash again, however, no brocha is recited. It would be best, however, to use the
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bathroom in the morning, thus creating an obligation for both על נטילת ידיםand אשר יצר. 6.
If, when you awaken, you are unable to get to the water or have it brought to you (e.g., you cannot get out of bed), you should wipe your hands well on a cloth or garment and recite the brocha of על נטילת ידים. This would be adequate to permit davening or learning. When water becomes available, you must wash your hands without reciting a brocha.
7.
If you slept during the day for less than a half hour, you are not required to wash your hands.
BROCHOS IN THE MORNING
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1.
If you slept during the night for at least a half hour, you are permitted to recite all the brochos in the morning when you daven.
2.
If you did not sleep at all, or slept for less than a half hour, you should try to go to the bathroom so that you can recite אשר יצרand על נטילת ידים. Other wise, no brocha of על נטילת ידיםis recited.
3.
The brocha of אשר יצרshould not be said if you stayed up the entire night and did not go to the bathroom. Similarly, המעביר שנהand אלוקי נשמהshould not be said, but rather you should listen to someone else recite the brocha with intent to be יוצא.
4.
Birchos HaTorah can also be recited only if you slept at least a half hour. Otherwise, you should hear them from someone else.
5.
In a situation where there is no one to be מוציאyou, you can recite the brochos yourself.
PRAYER The Talmud, in Brachos 6b, says that prayer is most vital to our daily existence. It is indeed the vehicle through which we communicate with Hashem and ask Him for our basic needs. Prayer for the ill and infirm is all the more appropriate and required in most situations. 1.
If you are not able to stand for Shemoneh Esrei, you may recite it in a sitting position. If unable to sit, you may recite it lying down, preferably with head and shoulders raised. If that, too, is not feasible, you should try and lie on your side, and when this cannot be done, you may pray while lying flat on your back. Even if you can physically stand but feel you could daven with more intent if you sit or lay down, you may do so. However, you should try to stand at least during the times that we bow during Shemoneh Esrei.
2.
If you are unable to speak (due to infection or procedure on the trachea or larynx, etc.), it is best, if possible, to listen to the davening of someone else who will have you in mind so that you will fulfill your obligation. If this is not practical, you should nonetheless pray in thought.
3.
If you cannot concentrate on prayer, you are exempt from praying, but you should, if possible, recite the entire Shema or at least the first verse.
4.
If you are too weak to pray, you can listen to someone else’s prayer and answer omein to all the blessings.
5.
If you are confined to a wheelchair and are reciting Shmoneh Esrei in that
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position, you should move it backwards at the conclusion of Shmoneh Esrei. Even if you are presently unable to get off the bed or are paralyzed, you recite the brocha of zokef kefufim as part of Birchos Hashachar.
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6.
If you are going to have surgery early in the morning and will not be able to don tefillin that day following the procedure, you should start praying after dawn (72 minutes prior to sunrise), don tallis and tefillin without blessings at sunrise, and recite the blessing of Yotzer Or at first light. Then, continue with the rest of the morning prayers. If this is not feasible, at least put on tallis and tefillin immediately after dawn without reciting the appropriate blessings.
7.
A man is not allowed to pray unless there is a physical separation in the form of a belt on a robe or underwear at the waist. A hospital gown or blanket is insufficient covering.
8.
If, due to your illness, you are unable to daven Shmoneh Esrei in the prescribed time (before the fourth hour of the day), you may daven until chatzos. If this is also not feasible you should daven two Shmoneh Esreis for Mincha, the second one being the make-up for Shacharis.
9.
A sick person may eat before reciting morning prayers. When possible, he should recite at least the brochos over the Torah and the first paragraph of Shema.
10.
Physical therapy may be administered prior to davening, if necessary.
11.
If in the hospital room there exists a cross or statue, you may daven facing a
different direction, even if it not toward mizrach. If this is not possible, you should daven with your eyes closed.
TEFILLIN 1.
If you are injured so that you are unable to don the tefillin in the usual place (lower half of biceps muscle) you should place the tefillin over the upper half of the muscle but should not recite the blessing for the arm (L’honiach Tefillin).
2.
If your hand is in a cast, you should nevertheless put tefillin on that hand (a righty on the left hand, and a lefty on the right hand) according to the following rule: If only the straps are resting on the cast, the appropriate blessing of L’honiach is recited. If the box itself rests in the cast, no blessing is to be recited. If you are not able to put on the hand tefillin at all, do not put it on the opposite hand, just put the tefillin shel rosh on your head.
3.
In any situation that the hand tefillin is placed without a blessing, two blessings should be recited when the head tefillin is donned (L’honiach and Al Mitzvas Tefillin).
4.
If your arm is paralyzed, put on tefillin in the regular manner with the blessings. If, however, in addition to the paralysis, you have lost all sensation in the arm, tefillin are placed on the opposite arm, however without a blessing.
5.
If you are not able to wind the straps around the arm, due to intravenous injection, you should place the box on the muscle and recite the appropriate 13
blessing. If you are able to wind the straps on the middle finger, you should do so even though you can’t wrap the straps on the arms. 6.
If you have a head injury, you should put the tefillin on as follows: If the box and knot lie on the head (although the straps lie on the bandage), you can recite the regular blessing of Al Mitzvas Tefillin. If the box lies on the bandage, no blessing on the head tefillin is to be recited.
7.
In regard to other illnesses (in most cases), you should put on the tefillin as usual, unless the severity of the illness prevents you from concentrating at all.
FOOD Food consumption is viewed by many as one of the more animalistic instincts of man. Yet, to the Torah Jew, food intake provides us with the opportunity to elevate the mundane to lofty spiritual levels. This is realized by the recitation of blessings before and after eating and drinking any food. Thus, our food intake provides us simultaneously with physical and spiritual nourishment.
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1.
In all situations of illness, it is most preferable that you try to obtain kosher food.
2.
If you are a seriously ill patient who needs a certain non-kosher food to save your life, you are obligated to take it.
3.
If you are a non-seriously ill patient you may eat kosher food cooked by a non-Jew if food cooked by a Jew is not available.
4.
Hence, there would be no problem for you to have a boiled egg for breakfast, if so desired.
5.
Even if you are a non-seriously ill patient, you may take substances derived from non-kosher food (e.g., gelatin capsules) for medical purposes.
6.
If you are halachically permitted to eat even non-kosher food, nonetheless you should recite the appropriate initial and concluding blessings.
7.
The above holds true even more so in a situation where normally the food is forbidden due to a time factor (e.g., a seriously ill patient who must eat on Yom Kippur).
8.
If the non-kosher food is repulsive to you, do not recite a blessing.
9.
Blessings are recited only on food ingested normally via the mouth. If you are being fed via a tube in the stomach or even in the mouth, do not recite a blessing.
10.
A sick person may eat before reciting the morning prayers. When possible, you should recite at least the blessings over the Torah and the first paragraph of Shema.
11.
It is permissible for a patient to eat or drink from utensils even if they were not ritually immersed.
12.
If your hand is not allowed to become wet, wash only the other hand, but recite the blessing of Al Netilas Yodayim. The ill hand should be covered with a glove or cloth so as not to touch any food with it during the meal. 15
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13.
If the hand is partially bandaged (and the bandage shouldn’t be removed), the rest of the hand is washed properly and the blessing is recited.
14.
If, however, the entire hand and fingers are covered (e.g., a complete cast), only the other hand is washed and the blessing recited.
15.
If you desire to eat or drink, but are not able to make a blessing due to a foul odour present in the room, you may have in mind the blessing and eat or drink thereafter. This same ruling is true if you get up in the middle of the night desiring food or drink and are not able to wash your hands (e.g., can’t get out of bed). You should think the blessing and then eat or drink as desired. In the latter case, you should first wipe your hands on a towel or cloth.
16.
Appropriate blessings are to be recited before and after partaking of any food or liquid, even if only for medical purposes, provided it is pleasant tasting (e.g., flavored cough syrup).
17.
When swallowing an unpalatable medicine, no brocha is recited on the water taken along with it, unless you are drinking the water also to quench your thirst.
18.
If, however, you take the bitter medicine with a good-tasting liquid (e.g., soda, juice, etc.), then a blessing should be recited on the drink.
19.
There is no obligation to wait before having milk after taking a liver pill (i.e., a pill containing a liver extract).
SHABBOS Although Shabbos cannot be desecrated except for life-threatening situations, nonetheless there are certain leniencies for the ill and infirm. The holiness and serenity of Shabbos are so great that even the sick are required to experience it in most situations. 1.
There is no need to make an eruv chatzeros to permit carrying in the hospital.
2.
In general, there are certain procedures that you should not have done for you on Shabbos if your condition is not lifethreatening. (Only a physician can deter mine if a patient is even possibly in a life-threatening condition.) For example, if you need radiation three times a week, and there is no specific preference of days, you should avoid Shabbos if possible. Certain preliminary x-rays, blood tests and elective surgeries might be included in this category, and you should check with your physician.
3.
You should not refuse to have your temperature taken, even with an electronic thermometer.
4.
You should allow a non-Jewish staff member to do whatever is necessary for your health and welfare (e.g., x-rays, electro-cardiogram, intravenous, etc.). Physical therapy is permitted for all hospitalized patients (e.g., use of weights, etc.). Electrical machinery should generally be avoided.
5.
If you require a certain procedure to be done and the hospital mandates a signature for prior consent, this can be done by you or a family member signing the authorization form in an unusual manner (e.g., using the other hand). 17
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6.
If you are a hospitalized patient who is bedridden or if you have weakness or illness that affects the entire body, you may request a non-Jew to per for m even a Torah prohibition for you.
7.
This would include telling a non-Jew to cook or heat up food, if necessary. Note: No one other than the patient may partake of this food. However, if the hospital kitchen prepares kosher meals for many Jewish patients, then even a visitor may par take of the remaining food.
8.
If you are seriously ill and need immediate attention, a nurse may be summoned by pressing the call button. If time is not of the essence, the button should be depressed in an unusual manner (e.g., with the back of the hand). If you are a woman who gave birth within the previous 72 hours, all your needs can be provided for, even if they involve chillul Shabbos, if so directed by the doctor or yourself.
9.
If you are a non-seriously ill patient who requires assistance (e.g., medication, help to the lavatory, etc.), your non-Jewish roommate should be asked to call the nurse. If he is asleep or out of the room, you can press the button in an unusual manner (e.g., with the back of the hand).
10.
The above category would include a woman who gave birth within the past seven days, although she feels fine.
11.
The needs of the above patient would include having the light turned on or off by a non-Jew.
12.
If you need your bed lowered or raised, you may ask the nurse to do so. If she
must be called, the same procedure outlined in #9 should be followed. 13.
If you wake up early Shabbos morning and are not able to get out of bed to wash Al Netilas Yodayim, you may wipe your hands on a clean cloth, say the brochos and take something to drink.
14.
It is permissible to have a non-Jew in the hospital (e.g., a nurse) call your home if there is a non-Jew present or an answering machine to let the family know of your medical status, if doing so will alleviate their anxiety.
15.
If you are released from the hospital on Shabbos and there is no food or bed provisions (e.g., a Bikur Cholim apartment) you may have a non-Jewish car service take you home, as long as you don’t live outside the techum.
LIGHTING CANDLES 1.
If you are a woman who is hospitalized, you are exempted from lighting candles in the hospital if your husband or children are lighting for you at home. It is, however, customary to turn on a small light specially for Shabbos, or to make use of a special electric candelabrum, and recite a brocha on this light. Care should be taken that you light earlier than your family, or explicitly tell them not to exempt you with their lighting.
2.
If you are a woman who did not light candles due to illness, you need not add an additional candle henceforth.
3.
A woman should light candles even on the first Shabbos after giving birth.
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4.
On a Yom Tov evening, a woman who recited the blessing of Shehecheyanu when lighting candles should not repeat it when making Kiddush. Similarly, she should preferably not answer omein to that blessing if she hears someone else making Kiddush.
KIDDUSH
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1.
Women, as well as men, are required to make Kiddush Friday night, Shabbos morning, and on Yom Tov, before partaking of food.
2.
On Friday evening, wine or grape juice should be used. If they are unavailable or not allowed, Kiddush may be recited over two challahs.
3.
On Friday evening you have an obligation to make or hear Kiddush if you are able to eat solid food. But if you can only drink liquids or are receiving intravenous, you have no obligation of Kiddush. Nonetheless, if you daven, you should have the obligation of Kiddush in mind when you recite the blessing of Mekadesh HaShabbos.
4.
Especially in the summer months, the evening meal in a hospital is often served prior to the onset of Shabbos. If you cannot wait until Shabbos begins, you can accept Shabbos earlier, that is, any time from plag hamincha on (see a calendar), then daven Ma’ariv, make Kiddush and eat. You should recite Mincha before the time of p’lag, if at all possible.
5.
If you did not hear Kiddush on Friday night (e.g., because you had surgery,
etc.), you should recite the Friday evening Kiddush in the morning, omitting the first paragraph (Vayechulu Hashamayim). 6.
Someone who brought a patient to the hospital on Friday evening and had no provision for making Kiddush (i.e., wine or challah), may eat without Kiddush if he will not get home until very late. When he gets home, he should make Kiddush and then eat at least a kezayis of bread.
7.
On Shabbos morning, if wine or grape juice cannot be used, Kiddush can be recited on tea, coffee or bread.
8.
If you need to eat or drink something before you daven, you must first recite Kiddush. If possible, Birchos HaTorah and the first paragraph of Shema should be recited prior to partaking of any food or drink. This ruling applies equally to men and women.
HAVDALAH 1.
After the conclusion of Shabbos, no work may be performed before either reciting the prayer Atah Chonantonu in Maariv, or saying Baruch Hamavdil Bein Kodesh L’chol.
2.
This will also permit you to eat if you will not be able to make or hear Havdalah until much later.
3.
You may recite Havdalah over tea, coffee or juice if no wine or grape juice is available or allowed.
4.
You may use a light bulb for fire if matches or candles are not available. The brocha of Borei M’orei Ho’esh should be recited. 21
5.
If you are not able to make Havdalah, it is preferable to wait until someone comes to make it for you. When no other solution exists, you may hear Havdalah over the telephone.
FAST DAYS The purpose of our fast days is repentance and atonement. Jewish law is ultimately most concerned with the health and welfare of the patient. Fasting is not appropriate and, in fact, not allowed when injurious to one’s health. The fast days that we observe are classified in the following way: Category A: 17th of Tamuz, 10th of Teves, Ta’anis Esther, and Tzom Gedaliah Category B: Tisha B’Av Category C: Yom Kippur 1.
If you are in the hospital, you should not fast on any of the fast days in Category A.
2.
This includes a woman who has given birth within the past 30 days.
TISHA B’AV
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1.
Any important surgery can be performed even during the Nine Days. Any elective surgery should be postponed until after Tisha B’av.
2.
If you are in the hospital (even nonseriously ill) during the Nine Days, you need not refrain from eating meat.
3.
On Tisha B’Av itself, you may eat if you so desire. Eating should be limited to basic food necessities and not indulgence.
4.
If not eating will not, in any way, adversely affect you (following the guidelines of the physician) or cause you distress, you should fast as long as you feel fine.
5.
If you will be eating on Tisha B’Av and it falls on Sunday, you must first recite Havdalah on a beverage such as tea, coffee or juice.
6.
A woman within the first seven days of childbirth is not allowed to fast on Tisha B’Av.
7.
Medications may be taken without any liquid. But if you can only swallow the pill or tablet with liquid, you may do so.
YOM KIPPUR 1.
If you are, or might become, fatally ill if you refrain from food, you are not only permitted, but obligated to eat on Yom Kippur.
2.
You or the doctor can be trusted to deter mine that food must be given.
3.
If small measures of food are completely adequate to sustain your well-being, then the following rules apply:
Solid Food: The amount of food that can be compacted into a one-ounce cup to be eaten every nine minutes, as necessary. Liquid Food: The amount of 1 oz. of any liquid every nine minutes. The solid and liquid measures are independent of each other. Hence, if both are required, they may be consumed one after another. In the event that the food or liquid 23
must be consumed more frequently, you can be more lenient. competent halachic authority should be consulted.
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4.
If you are permitted to eat according to measure, do not ask to be put on intravenous in order to be able to fast.
5.
If you are being fed by a nasogastric tube or via a gastrostomy, you may continue to eat in this manner without restriction.
6.
If you are diabetic receiving insulin, either by a continuous infusion pump or by multiple injections, you should continue these procedures on Yom Kippur, as well. Following the procedure, you should eat according to measure (see #3), unless this is insufficient to maintain proper health.
7.
If you eat on Yom Kippur, do not recite Kiddush if Yom Kippur falls on Shabbos.
8.
If you eat in an unrestricted manner, then, if you eat bread, recite Ya’aleh V’yavo in Birkas Hamazon.
9.
If you are not seriously ill but require medications, you may do so without water. If the medicine is pleasanttasting, it should be changed to tablet or capsule form.
10.
A woman, from the onset of labor until 72 hours after birth, eats in a usual, unrestricted manner. If, however, you feel fine and the doctor allows you to fast, you should take food according to the guidelines set out in #3.
11.
From the end of the 72-hour period until the conclusion of seven days from birth (next 96 hours), you may fast if you feel fine. However, if you or the physician
feel you should eat, then you must eat as necessity dictates. 12.
If you are nursing your baby, and you and the doctor agree that you are able to fast, then you may do so as long as it will not affect the infant adversely.
YOMIM TOVIM The verse of ושמחת בחגךteaches us that our festivals are a special time of joy. Needless to say, the hospitalized patient is unable to perform many of the Yom Tov commandments and rituals. Yet, when you are able to, you are indeed obligated to do so, thus creating a joyous connection with Hashem, albeit under difficult circumstances.
ROSH CHODESH 1.
A hospital patient may recite Kiddush Levana by the window. If possible, the window should be opened first.
ROSH HASHONAH 1.
If you are a patient (male or female) in the hospital, you are not obligated to hear more than 30 blasts of the shofar.
2.
When someone blows shofar for a woman or a group of women, one of them should recite the two blessings, Lishmoah Kol Shofar and Shehecheyanu. Note: This presumes that the Ba’al Tokeah has already or will fulfill this mitzvah later.
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3.
If you require food before you hear the shofar, you may eat after reciting the Yom Tov Kiddush.
4.
If patients will gather in a central location to hear the shofar, you can be brought there, even if this necessitates a non-Jew taking you by the elevator to another floor.
5.
On the second night of Rosh Hashonah, a woman should recite the blessing of Shehecheyanu when lighting candles, even if she does not have a new fruit or a new garment to wear.
SUCCOS
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1.
You are permitted to eat prior to per forming the mitzvah of lulav and esrog.
2.
If you are not able to get up from bed, you may perform the mitzvah of the four species while sitting or lying down.
3.
You should, preferably, remove a bandage from your hand or finger before taking the four species. If removal is inadvisable, you should, nevertheless, recite the proper blessings and perform the mitzvah.
4.
If your hand is in a cast so that you can only hold the lulav and esrog with your fingers, you may still perform the mitzvah in the usual manner.
5.
If your entire right hand is encased in a cast, you should take the four species in your left hand and recite the blessing. The opposite is true for a left-handed individual.
6.
If you were not able to perform the mitzvah on the first day of Succos, you should recite the blessing of Shehecheyanu the first time you do perform it.
CHANUKAH 1.
If you are hospitalized on Chanukah, you may fulfill your obligation with your spouse lighting at home. If you are single, you may designate someone to light for you.
2.
You should not use an electric menorah under any circumstances.
PURIM 1.
If you are unable to hear the reading of the Torah for Parshas Zachor or Parah, you should read these parshiyos from a Chumash.
2.
Both men and women should make sure to have someone read the Megillah for them both in the evening and during the day. If there is no way for you to hear it from a scroll, you should read it yourself from a Tanach.
3.
You may eat before hearing the Megillah if it is difficult for you to wait until afterwards.
4.
You should not fulfill your obligation for the reading of the Megillah via the telephone unless no one is able to come to read for you. Insofar as the brocha is concerned, the reader should fulfill his own obligation when reading for you, thus reciting all brochos in the usual fashion. 27
5.
If the Megillah is being read for a woman or a group of women, one of them should recite the three blessings: Lishmoah Megillah, She’osoh Nisim, and Shehecheyanu.
6.
A hospitalized patient still has the obligation of the mitzvos of Mishloach Manos and Matanos Lo’evyonim. You can fulfill your obligations by appointing a shaliach to give them on your behalf. You may, of course, give Mishloach Manos to another patient in the hospital.
PESACH 1.
Any dangerously ill patient may take food or medications that contain chometz, if these items are specifically required by the physician.
2.
For all other hospitalized patients, chometz is forbidden. However, medications that are required and that contain chometz (and are not pleasant tasting) may be taken.
3.
If you are in the hospital on the evening of the 14th of Nissan (the evening preceding Pesach), you should make sure to rid your personal belongings (e.g., clothing or other items in the closet or drawers) of any chometz.
SEDER NIGHT 1.
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Any patient who has the ability to participate in a Seder is obligated to do so. If you are bedridden, you should recite the Haggadah in bed.
2.
There are certain illnesses that prevent a person from eating regular matzah. A physician should be consulted if whole wheat or oat matzah can be used.
3.
If you have difficulty chewing, swallowing or digesting, you may crush the matzah into small pieces and, if necessary, take it with some water. If doing do is still not sufficient, then it may be softened in cold water.
4.
If you are not able to drink wine or grape juice, you may use tea, coffee or juice for the Four Cups.
5.
If you are unable to eat the proper amount of matzah or maror within nine minutes, you should eat it without reciting the appropriate blessing.
6.
If you have difficulty standing, you may recite Sefiras Haomer while sitting or even lying in bed.
SHAVUOS 1.
If possible, you should avoid any bloodthinning or non-urgent surgery on Erev Yom Tov, and especially on Erev Shavuos. Routine blood tests are permissible.
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CHILDBIRTH Childbirth is viewed in Jewish tradition as a most sacred act, the creation of life itself. Our sages indeed tell us that there are three partners in the creation of human life: God, father and mother. The birth of a child calls for special thanksgiving to the Almighty as delineated below.
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1.
If a male child is born, both husband and wife recite Hatov V’hameitiv. You must be properly covered before reciting the blessing. Alternatively, your husband can recite the blessing in your presence and exempt you of your obligation.
2.
It is important to note the exact time of the birth of a boy, especially on Friday evening, for this information is pertinent in regard to the schedule of the bris.
3.
When a girl is born, the blessing of Shehecheyanu is recited by the parents when you see her for the first time.
4.
Although these blessings should preferably be recited shortly after birth, they may be recited later, as long as you still sense the joy of the newborn.
5.
On Shabbos and Yom Tov, it is permissible to have a non-Jew call the family (i.e., to a non-Jew or an answering machine) or by arranging in advance a specific signal (e.g., one or two rings) to let them know of the birth and gender of the child if this will alleviate their anxiety.
6.
If you are a woman who came to the hospital on Shabbos prematurely, you may have a non-Jew take you home if there are no provisions for you in the hospital (e.g., bed and food). (See section on Shabbos for additional pertinent laws)
CARING FOR A NEWBORN ON SHABBOS Generally, our sages have viewed the needs of a newborn with a great degree of urgency, at times even beyond the view of medical practitioners. Nonetheless, when the needs of the infant can be properly tended to without violating an issur or only a minimal prohibition, we are obligated to do so. 1.
It is permissible to use baby wipes provided, of course, no separating or tearing of towelettes is necessary. Additionally, they should be used without pressing firmly.
2.
When bathing the baby, water, lotion or baby oil may not be put on a cloth or cotton ball, but rather should be put directly on the baby and then wiped with a cloth or towel.
3.
You are not allowed to smear any creamy substance into the skin of the baby (e.g., Nivea, Sudo, etc.) When it is necessary to apply these creams, they should be dabbed on the rash or infected area and then covered with the diaper.
4.
If your child is in the hospital and you have been released but must return to breast-feed him or her, you may have a non-Jew take you back and forth to the hospital.
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LIFE & DEATH ISSUES The Jewish laws relating to life and death issues are extremely difficult and complex. The posuk in Iyov ה’ נתן ה’ לקח- “God gives and takes life” - teaches us that, as mortals, we are generally not allowed to interfere with the Almighty’s master plan. These areas are most delicate and require Rabbinic consultation prior to any final decision.
AUTOPSIES In almost every instance, an autopsy is forbidden according to Jewish Law. There are rare exceptions to this rule, i.e., in order to preserve the life of an existing patient such as a family member with a similar condition. A halachic authority must be consulted to make this determination.
ORGAN TRANSPLANTS There are numerous situations when certain organs may be transplanted to another person. The factors involved are beyond the scope of this guide. One should seek halachic guidance before any decisions are made.
D.N.R. ORDER (DO NOT RESUSCITATE) The issue of resuscitating a patient who has suffered cardiac or respiratory arrest is a complex one. There are serious questions as to when and under what circumstances a person should not be placed on a life support system. Due to the delicacy and seriousness of this issue, a competent halachic authority must be consulted for guidance.
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VIDUY AND FINAL MOMENTS: 1.
When death appears imminent, the choleh should be advised to recite Viduy unless one suspects that this can aggravate the choleh’s condition. A seriously ill patient may recite the Viduy even on Shabbos or Yom Tov.
2.
One should not wait until the last moment to tell the patient to recite Viduy. Additionally, this issue should not be discussed in the presence of family members who might cry hysterically, further aggravating the choleh’s condition.
3.
When advising a seriously ill patient to say Viduy, the choleh should be reassured that many patients have confessed and lived on for many years, for Viduy is a segula for an extension of life.
The following text is a standard Viduy nusach:
מודה אני לפניך ה’ אלהי ואלהי אבותי שרפואתי בידך , יהי רצון מלפניך שתרפאני רפואה שלמה,ומתתי בידך ואם אמות תהא מיתתי כפרה על כל חטאים ועונות ,ופשעים שחטאתי ושעויתי ושפשעתי לפניך .ותן חלקי בגן עדן וזכני לעולם הבא הצפון לצדיקים ”I acknowledge unto You, my God and the God of my fathers, that both my cure and my death are in Your hands. May it be Your will to send me a perfect healing. Yet if I am to die, let my death be atonement for all the sins, iniquities and transgressions of which I have been guilty against You. Grant me my portion in Gan Eden and let me merit the World to Come which is reserved for the righteous.”
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In addition to Viduy, the choleh should be prodded to give tzedakah and should ask mechila from anyone that he or she may have hurt.
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4.
At the time of gesisa, which literally means the final breaths (although it is difficult sometimes to ascertain the precise moment), it is preferable to have a minyan present surrounding the bedside.
5.
It is a mitzvah to remain at a bedside of a patient who is about to depart from this world. From the moment that death is imminent, it is forbidden to leave him/ her alone.
6.
Those present at this time should not speak idle talk, etc. but rather should recite the following tefillos.
• • • • • • • • • • •
עד ובקרב קדושים תתקדש,נשמת בלי חתימת הברכה,אלוקי נשמה בלי חתימת הברכה, ונאמן אתה להחיות מתים... אתה גיבור ק”ל, קכ”א,תהלים קאפיטל צ”א ’יגדל אלוקים חי וגו ’אדון עולם וגו ’על כן נקוה לך וגו ’( שמע ישראל וגוonce) ’( ברוך שם כבוד וגוquietly, three times) ( ה’ הוא האלוקיםseven times) ’( ה’ מלך ה’ מלך וגוonce)
7.
Those present at this time should not position themselves near the foot of the choleh.
פרקי תהילים Tehillim, the very beautiful pslams of King David, have for almost three thousand years enlightened and uplifted the hearts of thousands of Jews the world over. Tehillim responds to the global needs of Jews as well as the myriad of concerns and problems that Jews individually face in the day-today living experience. Most poignantly, however, King David’s psalms have offered comfort and strength to the ill and infirm ever since the day they were authored. The following selections from the book of Tehillim are to be recited specifically in situations of distress and illness. Recited properly with intent and fervor, the very simplistic words of these psalms foster courage, strength, and faith in the Almighty. Since this section contains the divine name, please treat this booklet as a prayer book. פרק ו ַצ ַח ִּבנְ ִגינוֹת ַעל ַהְּׁש ִמינִ יתִ ,מזְ מוֹר ְל ָדוִ ד .ב יהוהַ ,אל ְּב ַא ְּפ ָך א ַל ְמנ ֵּ ח ּנֵנִ י יהוה ִּכי ֻא ְמ ַלל ָאנִ יְ ,ר ָפ ֵאנִ י יהוה ַס ֵרנִ י .ג ָ וְאל ַּב ֲח ָמ ְת ָך ְתי ְּ יחנִ יַ , תו ִֹכ ֵ (וְא ָּתה) יהוהַ ,עד ָמ ָתי. ַפִׁשי נִ ְב ֲה ָלה ְמאֹד ,ואת ַ ֲצ ָמי .ד וְ נ ְ ִּכי נִ ְב ֲהלוּ ע ָ יענִ י ְל ַמ ַען ַח ְס ֶּד ָך .ו ִּכי ֵאין ַּב ָּמוֶת ַפִׁשי ,הוִֹׁש ֵ וּבה יהוה ַח ְּל ָצה נ ְ ה ׁש ָ ׂ ֶחה ְב ָכל ַלי ְָלה ִמ ָּט ִתי, ַע ִּתי ְּב ַאנְ ָח ִתיַ ,א ְש זִ ְכ ֶר ָךִּ ,בְׁשאוֹל ִמי יו ֶֹדה ָּל ְך .ז ָיג ְ שה ִמ ַּכ ַעס ֵעינִ יָ ,ע ְת ָקה ְּב ָכל צו ְֹר ָרי .ט ׁ ׂי ַא ְמ ֶסה .ח ָעְׁש ָ ְּב ִד ְמ ָע ִתי ַע ְר ִש ָתי; ׁש ַמע יהוה ְּת ִח ּנ ִ ׁש ַמע יהוה ,קוֹל ִּב ְכיִי .י ָ ֲלי ָאוֶןִּ ,כי ָ סוּרוּ ִמ ֶּמ ִּני ָּכל ּפֹע ֵ ֹשוּ ָרגַע. ָשבוּ ֵיבׁ ֹשוּ וְ י ִָּב ֲהלוּ ְמאֹד ָּכל אֹי ְָבי ,יֻׁ ִקח .יא ֵיבׁ יהוהְּ ,ת ִפ ָּל ִתי י ָּ פרק כ ׁשם ֱאל ֵֹהי ֶב ָךֵ , ׂ ּג ְ ַענְ ָך יהוהְּ ,ביוֹם ָצ ָרהְ ,י ַש ַצ ַחִ ,מזְ מוֹר ְל ָדוִ ד .ב י ַ א ַל ְמנ ֵּ ִש ַלח ֶעזְ ְר ָך ִמ ּק ֶֹדׁש ,וּ ִמ ִּצ ּיוֹן ,י ְִס ָע ֶד ָּך .ד יִזְ ּכֹר ָּכל ִמנְ ח ֶֹת ָך, ַי ֲעקֹב .ג יְׁ ְמ ֵּלא .ו נְ ַר ְּננָה ֲצ ְת ָך י ַ וְכל ע ָ ִתן ְל ָך ִכ ְל ָב ֶב ָךָ , וְ עו ָֹל ְת ָך י ְַדְּׁשנֶה ֶס ָלה .ה י ֶּ יך .ז ַע ָּתה ְמ ֵּלא יהוה ָּכל ִמְׁש ֲאלו ֶֹת ָ ׁשם ֱאל ֵֹהינוּ נִ ְדגֹּל ,י ַ וּב ֵ ישוּ ָע ֶת ָךְ , ִּב ׁ ֵשע י ְִמינוֹ. ׁ ֹ,ב ְגבֻרוֹת י ַ יע יהוה ְמִׁשיחוַ ,י ֲענֵהוּ ִמְּׁש ֵמי ָק ְדׁשו ִּ ָד ְע ִּתי ִּכי הוִֹׁש ַ יַ ׁשם יהוה ֱאל ֵֹהינוּ נַזְ ִּכיר .ט ֵה ָּמה ַחנוּ ְּב ֵ ַאנ ְ וּסים ,ו ֲ וְא ֶּלה ַב ּס ִ ח ֵא ֶּלה ָב ֶר ֶכב ֵ יעהַ ,ה ֶּמ ֶל ְך ַי ֲענֵנוּ ְביוֹם ַחנוּ ַּק ְמנוּ ו ִַּנ ְתעו ָֹדד .י יהוה הוִֹׁש ָ ַאנ ְ ָפלוּ ,ו ֲ ָּכ ְרעוּ וְ נ ָ ָק ְר ֵאנוּ .
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פרק כג י,על ֵמי יצנִ ַ ׁשא ,י ְַר ִּב ֵ א ִמזְ מוֹר ְל ָדוִ ד ,יהוה ר ִֹעי ,לֹא ֶא ְח ָסר ב ִּבנְ אוֹת ֶּד ֶ ְשו ֵֹבב ,יַנְ ֵחנִ י ְב ַמ ְע ְּג ֵלי ֶצ ֶדק ְל ַמ ַען ְׁשמוֹ .ד ּגַם ִּכי ַפִׁשי יׁ ַה ֵלנִ י .ג נ ְ ְמנֻחוֹת ְינ ֲ וּמְׁש ַענְ ֶּת ָך ֵה ָּמה ירא ָרע ִּכ ַא ָּתה ִע ָּמ ִדי; ִׁש ְב ְט ָך ִ ֵא ֵל ְך ְּבגֵיא ַצ ְל ָמוֶת ,לֹא ִא ָ ֹאשיּ ,כו ִֹסי ְר ָויָה. ׁש ֶמן ר ִׁ ׁשנְ ָּת ַב ֶּ ַח ֻמנִ י .ה ַּת ֲער ְֹך ְל ָפנַי ֻׁש ְל ָחן ֶנגֶד צ ְֹר ָרי; ִּד ַּ ְינ ֲ ָמים. וְש ְב ִּתי ְּב ֵבית יהוהְ ,לא ֶֹר ְך י ִ ׁ ְמי ַח ּיָי; ַ ָח ֶסד י ְִר ְּדפוּנִ י ָּכל י ֵ ו ַא ְך ,טוֹב ו ֶ פרק לח ַס ֵרנִ י. וּב ֲח ָמ ְת ָך ְתי ְּ יחנִ יַ , א ִמזְ מוֹר ְל ָדוִ ד ְל ַהזְ ִּכיר .ב יהוה ַאל ְּב ֶק ְצ ְּפ ָך תו ִֹכ ֵ ַע ֶמ ָך, ׂ ִרי ִמ ְּפנֵי ז ְ ָד ָך .ד ֵאין ְמתֹם ִּב ְב ָש ַתנְ ַחת ָע ַלי י ֶ יך נִ ֲחתוּ ִבי ,ו ִּ ג ִּכי ִח ֶּצ ָ ׂא ָכ ֵבד ֹאשיְּ ,כ ַמ ָּש אתי .ה ִּכי ֲעוֹנ ַֹתי ָע ְברוּ ר ִׁ ֲצ ַמי ִמ ְּפנֵי ַח ָּט ִ ׁשלוֹם ַּבע ָ ֵאין ָ ׁשח ִֹתי ַעד ֵיתי ַ ָמ ּקוּ ַח ּבוּ ר ָֹתיִ ,מ ְּפנֵי ִא ּו ְַל ִּתי .ז ַנ ֲעו ִ ישוּ נ ַ י ְִכ ְּבדוּ ִמ ֶּמ ִּני .ו ִה ְב ִא ׁ ׂ ִרי. וְאין ְמתֹם ִּב ְב ָש ְמאֹדָּ ,כל ַה ּיוֹם ק ֵֹדר ִה ָּל ְכ ִּתי .ח ִּכי ְכ ָס ַלי ָמ ְלאוּ נִ ְק ֶלהֵ , ַה ַמת ִל ִּבי .י ֲאדֹנָי ,נ ְֶג ְּד ָך ָכל ׁש ַא ְג ִּתי ִמ ּנ ֲ יתי ַעד ְמאֹדָ , ט נְ פוּ גו ִֹתי וְנִ ְד ֵּכ ִ ָבנִ י כ ִֹחי; וְ אוֹר וְאנְ ָח ִתי ִמ ְּמ ָך לֹא נִ ְס ָּת ָרה .יא ִל ִּבי ְס ַח ְר ַחרֲ ,עז ַ ָתיַ , ַּת ֲאו ִ וּקרו ַֹבי ֵמ ָרחֹק וְר ַעי ִמ ֶּנגֶד נִ ְג ִעי ַי ֲעמֹדוְ , ֵעינַי ּגַם ֵהם ֵאין ִא ִּתי .יב א ֲֹה ַבי ֵ וּמ ְרמוֹת ָּכל ׁשי ָר ָע ִתי ִּד ְּברוּ ַהוּ וֹתִ , ַפִׁשי ,וְ ד ְֹר ֵ ׁשי נ ְ ַקׁשוּ ְמ ַב ְק ֵ ָע ָמדוּ .יג ַו ְינ ְ ָא ִהי וּכ ִא ֵּלם לֹא י ְִפ ַּתח ִּפיו .טו ו ֱ ַאנִ י ְכ ֵח ֵרׁש לֹא ֶאְׁש ָמעְ , ֶה ּגוּ .יד ו ֲ ַה ּיוֹם י ְ וְאין ְּב ִפיו ּתו ָֹכחוֹת .טז ִּכי ְל ָך יהוה הו ָֹח ְל ִּתי, ׁשר לֹא ׁש ֵֹמ ַעֵ , יש ֲא ֶ ְּכ ִא ׁ ׂ ְמחוּ ִליְּ ,במוֹט ַר ְג ִלי ָע ַלי ַא ָּתה ַת ֲענֶהֲ ,אדֹנָי ֱאל ָֹהי .יז ִּכי ָא ַמ ְר ִּתי ֶּפן ִי ְש וּמ ְכאו ִֹבי נ ְֶג ִּדי ָת ִמיד .יט ִּכי ֲעוֹנִ י ַא ִּגיד, ִה ְג ִּדילוּ .יח ִּכי ֲאנִ י ְל ֶצ ַלע נָכוֹןַ , ׁש ְּל ֵמי וּמ ַ ׁש ֶקר .כא ְ ֹׂנְ ַאי ָ וְר ּבוּ ש אתי .כ וְ אֹי ְַבי ַח ּיִים ָע ֵצמוּ ַ , ֶא ְד ַאג ֵמ ַח ָּט ִ ׂ ְטנוּנִ י ַּת ַחת ָר ְד ִפי טוֹב .כב ַאל ַּת ַעזְ ֵבנִ י יהוהֱ ,אל ַֹהי ָר ָעה ַּת ַחת טו ָֹבהִ ,י ְש חוּשה ְל ֶעזְ ָר ִתיֲ ,אדֹנָי ְּתׁשוּ ָע ִתי. ׁ ַאל ִּת ְר ַחק ִמ ֶּמ ִּני .כג ָ פרק צא צוּד ִתי, ׁש ַּדי ,י ְִתלוֹנָן .ב א ַֹמר ַליהוהַ ,מ ְח ִסי וּ ְמ ָ ֹשב ְּב ֵס ֶתר ֶע ְליוֹןְּ ,ב ֵצל ַ ׁ א יֵ ָקוּשִ ,מ ֶּד ֶבר ַהוּ וֹת .ד ְּב ֶא ְב ָרתוֹ יל ָך ִמ ַּפח י ׁ ַצ ְ ֱאל ַֹהי ֶא ְב ַטח ּבוֹ .ג ִּכי הוּ א י ִּ ירא ִמ ַּפ ַחד ָפיו ֶּת ְח ֶסה; ִצ ּנָה וְ ס ֵֹח ָרה ֲא ִמ ּתוֹ .ה לֹא ִת ָ ָס ְך ָל ְך ,וְ ַת ַחת ְּכנ ָ יֶ ָשוּ ד ָצ ֳה ָריִם .ז ַהל ְֹךִ ,מ ֶּק ֶטב יׁ ָלי ְָלהֵ ,מ ֵחץ יָעוּף יו ָֹמם .ו ִמ ֶּד ֶבר ָּבא ֶֹפל י ֲ ֶיך ַת ִּביט, ָש .ח ַרק ְּב ֵעינ ָ יך לֹא י ִּגׁ ֶךֵ ,א ֶל ָ ימינ ָ וּר ָב ָבה ִמ ִ י ִּפֹל ִמ ִּצ ְּד ָך ֶא ֶלףְ , ֶך. ׂ ְמ ָּת ְמעוֹנ ָ ׁש ִעים ִּת ְר ֶאה .ט ִּכי ַא ָּתה יהוה ַמ ְח ִסיֶ ,ע ְליוֹן ַש ֻּמת ְר ָ וְשל ַ ִׁ ְצ ּוֶה יך ָר ָעה ,וְ ֶנגַע לֹא י ְִק ַרב ְּב ָא ֳה ֶל ָך .יא ִּכי ַמ ְל ָא ָכיו י ַ י לֹא ְת ֻא ּנֶה ֵא ֶל ָ ׂאוּנְ ָךֶּ ,פן ִּתגֹּף ָּב ֶא ֶבן ַר ְג ֶל ָך .יג ִש יך .יב ַעל ַּכ ַּפיִם י ָּ ָּל ְךִ ,לְׁש ָמ ְר ָך ְּב ָכל ְּד ָר ֶכ ָ ַא ַפ ְּל ֵטהוּ , ׁשק ו ֲ ָפ ֶתן ִּת ְדר ְֹךִּ ,ת ְרמֹס ְּכ ִפיר וְ ַת ִּנין .יד ִּכי ִבי ָח ַ ׁש ַחל ו ֶ ַעל ַ וְא ֱענֵהוּ ִ ,ע ּמו ָאנ ִֹכי ְב ָצ ָרה; ֲא ַח ְּל ֵצהוּ ָדע ְׁש ִמי .טו י ְִק ָר ֵאנִ י ֶ ׂ ְּג ֵבהוּ ִּכי י ַ ֲא ַש ישוּ ָע ִתי. וְא ְר ֵאהוּ ִּב ׁ יעהוַ , ׂ ִּב ֵ ָמים ַא ְש ַא ַכ ְּב ֵדהוּ .טז א ֶֹר ְך י ִ וֲ
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פרק קג ׁשם ָק ְדׁשוֹ .ב ָּב ְר ִכי וְכל ְק ָר ַבי ֶאת ֵ ַפִׁשי ֶאת יהוהָ , א ְל ָדוִ דָּ ,ב ְר ִכי נ ְ ֵכיָ ,הר ֵֹפא מוּליו .ג ַה ּס ֵֹל ַח ְל ָכל ֲעוֹנ ִ וְאל ִּתְׁש ְּכ ִחי ָּכל ְּג ָ ַפִׁשי ֶאת יהוהַ , נְ ח ִמים .ה וְר ֲ ׁש ַחת ַחָּיי ְִכיַ ,ה ְמ ַע ְּט ֵר ִכי ֶח ֶסד ַ לוּאי ְִכי .ד ַה ּגו ֵֹאל ִמ ַּ ְל ָכל ַּת ֲח ָ ׂה ְצ ָדקוֹת יהוה, עוּרי ְִכי .ו עֹ ֵש ֶשר נְ ָ ׁ יע ַּב ּטוֹב ֶע ְדי ְֵךִּ ,ת ְת ַח ֵּדׁש ַּכ ּנ ֶ ׂ ִּב ַ ַה ַּמ ְש ֲלילו ָֹתיו. ׂ ָר ֵאל ע ִ ֹשהִ ,ל ְבנֵי ִי ְש ׁ יע ְּד ָר ָכיו ְלמ ֶ וּקים .ז יו ִֹד ַ ֲש ִ וּמְׁש ָּפ ִטים ְל ָכל עׁ ִ ֶצח י ִָריב ,וְ לֹא ְלעו ָֹלם וְרב ָח ֶסד .ט לֹא ָלנ ַ וְחנּ וּן יהוהֶ ,א ֶר ְך ַא ַּפיִם ַ ח ַרחוּם ַ ָמל ָע ֵלינוּ .יא ִּכי ִכ ְגב ַֹּה ׂה ָלנוּ ,וְ לֹא ַכ ֲעוֹנ ֵֹתינוּ ּג ַ י ִּטוֹר .י לֹא ַכ ֲח ָט ֵאינוּ ָע ָש ֲרבִ ,ה ְר ִחיק ָבר ַח ְס ּדוֹ ַעל י ְֵר ָאיו .יב ִּכ ְרחֹק ִמזְ ָרח ִמ ַּמע ָ ׁש ַמיִם ַעל ָה ָא ֶרץּ ,ג ַ ָ ְר ָאיו .יד ׁש ֵעינוּ .יג ְּכ ַר ֵחם ָאב ַעל ָּבנִ יםִ ,ר ַחם יהוה ַעל י ֵ ִמ ֶּמנּ וּ ֶאת ְּפ ָ ָמיוְּ ,כ ִציץ ֹש ֶּכ ָח ִציר י ָ ָחנוּ .טו ֱאנוׁ ָדע י ְִצ ֵרנוּ ,זָכוּר ִּכי ָע ָפר ֲאנ ְ ִּכי הוּ א י ַ ירנּ וּ עוֹד ְמקוֹמוֹ .יז וְאינֶנּ וּ ,וְ לֹא י ִַּכ ֶ רוּח ָע ְב ָרה ּבוֹ ֵ ָציץ .טז ִּכי ַ ׂ ֶדה ֵּכן י ִ ַה ָּש וְצ ְד ָקתוֹ ִל ְבנֵי ָבנִ ים .יח ְלׁש ְֹמ ֵרי וְח ֶסד יהוה ֵמעו ָֹלם וְ ַעד עו ָֹלם ַעל י ְֵר ָאיוִ , ֶ וּמ ְלכוּ תוֹ ׁש ַמיִם ֵה ִכין ִּכ ְסאוַֹ , ׂו ָֹתם .יט יהוה ַּב ָּ ֻּדיו ַל ֲעש וּלז ְֹכ ֵרי ִפק ָ ְב ִריתוְֹ , ׂי ְד ָברוִֹ ,לְׁשמ ַֹע ְּבקוֹל ׁש ָלה .כ ָּב ְרכוּ יהוה ַמ ְל ָא ָכיוִּ :ג ּב ֵֹרי כ ַֹח עֹ ֵש ַּב ּכֹל ָמ ָ ׂי ְרצוֹנוֹ .כב ָּב ְרכוּ יהוה ָּכל ׁש ְר ָתיו עֹ ֵש ְּד ָברוֹ .כא ָּב ְרכוּ יהוה ָּכל ְצ ָב ָאיוְ ,מ ָ ַפִׁשי ֶאת יהוה. ׁש ְל ּתוָֹּ ,ב ְר ִכי נ ְ ׂיוְּ ,ב ָכל ְמקֹמוֹת ֶמ ְמ ַ ַמ ֲע ָש פרק קמב ׂ ִּכיל ְל ָדוִ דִּ ,ב ְהיוֹתוֹ ַב ְּמ ָע ָרה ְת ִפ ָּלה .ב קו ִֹלי ֶאל יהוה ֶאזְ ָעק ,קו ִֹלי א ַמ ְש יחיָ ,צ ָר ִתי ְל ָפנָיו ַא ִּגיד .ד ְּב ִה ְת ַע ֵּטף ׂ ִ ֶאל יהוה ֶא ְת ַח ּנָן .ג ֶאְׁש ּפ ְֹך ְל ָפנָיו ִש יב ִתי; ְּבא ַֹרח זוּ ֲא ַה ֵּל ְך ָט ְמנוּ ַפח ִלי .ה ַה ֵּביט ָד ְע ָּת נְ ִת ָ וְא ָּתה י ַ רוּחיַ , ָע ַלי ִ ָע ְק ִּתי ַפִׁשי .ו ז ַ וְאין ִלי ַמ ִּכיר; ָא ַבד ָמנוֹס ִמ ֶּמ ִּניֵ ,אין ּדו ֵֹרׁש ְלנ ְ וּר ֵאה ֵ ָמין ְ יִ יבה ֶאל יך יהוהָ ,א ַמ ְר ִּתי ַא ָּתה ַמ ְח ִסיֶ ,ח ְל ִקי ְּב ֶא ֶרץ ַה ַח ּיִים .ז ַה ְקִׁש ָ ֵא ֶל ָ יאה ִמ ַּמ ְס ּגֵר ילנִ י ֵמר ְֹד ַפי ִּכי ָא ְמצוּ ִמ ֶּמ ִּני .ח הו ִֹצ ָ ָתי ִּכי ַד ּלו ִֹתי ְמאֹדַ ,ה ִּצ ֵ ִר ּנ ִ יקיםִּ ,כי ִת ְגמֹל ָע ָלי. ַפִׁשי ְלהוֹדוֹת ֶאת ְׁש ֶמ ָך; ִּבי י ְַכ ִּתרוּ ַצ ִּד ִ נְ
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BIKUR CHOLIM ROOMS LOCATION AND ENTRANCE ACCESS CODES
מיקום חדרי ״ביקור חולים״ בבתי החולים
Entrance code: C אבדח Administrator: Mrs. B. Kikin GSM: 0479.837.729
1st floor., opposite the ‘dienstliften’
ACCESS ROUTES TO THE BIKUR CHOLIM ROOMS
AZ MONICA - EEUWFEESTKLINIEK, ANTWERPEN
NOTE! To avoid the electric entrance doors; access to the hospital on Shabbos can be made via the driveway at number 80 Harmoniestraat, which is to the left of the main hospital entrance. At the end of the driveway, bear right, entering the hospital via a slight decline, sign posted ‘Dialyse’ Once in the building, use the stairwells to reach your desired floor.
SEE MAP ---- >
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The arrow indicates the route from the central lifts and stairwell on the 1st floor.
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GZA ST-VINCENTIUS, ANTWERPEN 4th floor, next to the ‘dienstliften’ Entrance code: C אבדח Administrator: Mrs. Z. Feldman GSM: 0484.674.412 NOTE! ABC INTERVENTION: All refurbished patients rooms that have been fitted with electronic sensors in the bathrooms, now have an override switch to cater for Shabbos and Yom Tov.
SEE MAP ---- >
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The arrow indicates the route from the central lifts on the 4th floor.
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GZA ST-AUGUSTINUS, WILRIJK Below ground floor -1, follow direction ‘Cellarzalen’ Entrance code: C אבדח Administrator: Mrs. M. L. Morsel GSM: 0475.607.814 NOTE! ABC INTERVENTION: The lighting in the stairwell leading from the ground floor to the -1 level has been modified to allow for use on Shabbos. The lights are continuously on, and are no longer activated by sensors. SEE MAP ---- >
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The arrow indicates the route from the central lifts on -1 floor.
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ZNA MIDDELHEIM, WILRIJK 6th floor, near the ‘goederenlift’, on the left side of the vending machines. (Follow route 184). Entrance code: C אבדח Private sleeping accommodations are available in the ABC Wing. Administrator: Mrs. B. Kikin GSM: 0479.837.729 NOTE! To avoid inconvenient situations, please contact Mrs. S. Gluck - ABC Coordinator, GSM: 0489.511.824, to confirm sleeping arrangements. NOTE! ABC INTERVENTION: To ease access to the Middelheim Hospital on Shabbos, a manual bell has been installed on the left side of the entrance to the Spoedgevallen (A&E Unit). Upon ringing this Shabbos bell (pull the cord), the medical staff on duty will open the mechanical doors. Please thank them profusely! SEE MAP ---- >
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The arrows indicate the route from the lifts and the stairwell on the 6th floor.
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UZA AKADEMISCH, EDEGEM 5th floor, Room R512, opposite the ‘dienstliften’. (Follow route 83) Code on the cupboards: גדה Administrator: Mrs. M. Landau, GSM: 0478.252.907
SEE MAP ---- >
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The arrow indicates the route from the ‘dienstliften’ on the 5th floor.
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UZ LEUVEN - CAMPUS GASTHUISBERG, LEUVEN 1st floor, Yellow Section, between the library and the ‘Sociale Dienst’ Sign on the door: ‘Ontvangstruimte A’ Entrance code: E ח”י ח”י. Project of Mr. F. Schapira NOTE! The access lock is electronic and may not be used on Shabbos. A key is available at the Reception on the ground floor. NOTE! HERMOLIS Kosher meals are usually available to be purchased at the hospital upon request. NOTE! ABC INTERVENTION: A selection of Jewish books (Hebrew, Yiddish and English) can be found in the Patients Book Library (very close to the Kosher room). SEE MAP ---- >
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The black line indicates the route from the ‘Onthaal’ on the ground floor, to the Kosher room on the 1st floor.
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ABC HOUSE - BEIS CHAYA, J.B. Ectorsstraat 4, 3000 LEUVEN Entrance code: אבדח Administrators: Mrs. Pluczenik & Daughters Reservations ABC Coordinator: Mrs. S. Gluck, GSM: 0489.511.824 NOTE! One may not carry between the ABC House and the Hospital. (Except in extenuating circumstances such as the care of a )חולה שישב״ס The dashed arrow indicates the DRIVING route from UZ Leuven – Campus Gasthuisberg to the ABC House. (Three times a right turn.)
SEE MAPS ---- >
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SEE DRIVING MAP ---- > 51
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OLV ZIEKENHUIS, AALST – COMING SOON! 3rd floor. Details will be announced in Shabbas b’Shabattoi
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לזכר ולעילוי נשמת בעלי ואבינו מורינו הנכבד רודצו״ח הרה״ח שלמה שמחה ב״ר אליעזר הלוי ז״ל
בערקאוויטש ת.נ.צ.ב.ה.
הונצח ע״י בני המשפחה
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לזכרון עולם הוקדש לזכר ולעי”נ האשה החשובה מפורסמת במעשי’ה הטובים למען הזולת
מרת חנה
ע”ה
בת הרה”ח
ר’ אברהם יהושע העשיל געלדציילער ז”ל
אללעך נלב״ע בשם טוב בדמי ימי׳ה ביום י״ז אב תשע״א לפ״ק ת.נ.צ.ב.ה. יהא זכרה ברוך! הונצח ע”י
בני׳ה ,בנותי׳ה, חתני׳ה וכלתה
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לעילוי נשמת הרה״צ רבי יהודה בן הרה״ג ר׳ חיים טירנויער זצ״ל אב״ד שומרי שבת ,ב״פ נלב״ע ו׳ אדר א׳ תשע״א וזוגתו הרבנית הצדקנית מרת רבקה ע״ה בת הרה״צ ר׳ חיים שלמה זצ״ל נלב״ע כ״ו מרחשון תשנ״ו תנצב״ה
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לזכר ולעילוי נשמת אבינו היקר הר״ר יהושע ב״ר דוד ז״ל ואמנו החשובה מרת חנה ב״ר יעקב ע״ה
פריווער נדבת משפ׳ אקערמאן שיחיו ומשפ׳ טעסלער שיחיו
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לזכר ולעילוי נשמת הר״ר ברוך עמרם ב״ר שמואל יוסף ז״ל
נדבת משפחת שלמה דאום
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Tomchei Shabbos Wishes Much Success to
Antwerp Bikur Cholim In All Their Wonderful Services To Our Community מחיל אל חיל
!חזק ואמץ הצלחה רבה
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Much Success In All Your Great Work
כה לחי An Anonymous Friend of Antwerp Bikur Cholim
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לזכר ולעילוי נשמת הבה״ח נחמן ז״ל ביבלחט״א מו״ה לוי צבי שליט״א
ראטבארט תלמיד ישיבת עץ חיים ווילרייק נקטף בדמי ימיו לדאבון לב כל מכיריו ביום כ״ה אדר תשס״ט לפ״ק
הונצח ע״י חבירו מוקיר זכרו
הצלחה רבה יעקב יוסף לעפקאוויטש ומשפחתו
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