GEMARA. What are the circumstances? If the visitor's property is forbidden to the invalid, he may even sit? Whilst if the invalid's property is forbidden to the visitor, he may not even stand?1 — Said Samuel: In truth, it means that the visitor's property is forbidden to the invalid, and applies to a place where a fee is received for sitting [with an invalid], but not for standing.2 How state this definitely?3 — He [the Tanna] teaches us thus: that even where it is customary to take a fee for visiting, one may receive it only for sitting, but not for standing.4 An alternative answer is this: Just as R. Simeon maintained [elsewhere] that it is feared that he may tarry a long time whilst standing,5 so here too it is feared that he may stay a long time if he sits.6 'Ulla said: After all it means that the invalid's property is forbidden to the visitor, for7 he did not vow where it affects his health.8 If so, he may sit too? — Because he can stand.9
An objection is raised: If he fell sick, he may enter to visit him; if his son became ill, he may inquire [after his health] in the street.10 Now this is well according to 'Ulla, who maintains that it means that the invalid's property is forbidden to the visitor, for he did not vow where it affects his own health.11 But on Samuel's explanation, that the visitor's property is forbidden to the invalid, what is the difference between himself and his son? — He can answer you: Our Mishnah means that the invalid may not benefit from the visitor; in the Baraitha, the case Is reversed. How state this definitely?12 — Said Raba:
Our Mishnah presents a difficulty to Samuel: Why particularly teach that he may stand but not sit? Hence it must refer to a case where the invalid is forbidden to benefit from his visitor.1
Resh Lakish said: Where is visiting the sick indicated in the Torah? In the verse, If these men die the common death of all men, or if they be visited after the visitation of all men etc.2 How is it implied? — Raba answered: [The verse means this:] If these men die the common death of all men, who lie sick a-bed and men come in and visit them, what will people say? The Lord hath not sent me3 for this [task]. Raba expounded: But if the Lord make a new thing:4 if the Gehenna5 is already created, 'tis well: if not, let the Lord create it. But that is not so, for it was taught: Seven things were created before the world, viz., The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. The Torah, for it is written, The Lord possessed me [sc. the Torah] in the beginning of his way, before his works of old.6 Repentance, for it is written, Before the mountains were brought forth, or ever thou hadst formed the earth and the world … Thou turnest man to destruction, and sayest, Repent, ye sons of men.7 The Garden of Eden, as it is written, And the Lord God planted a garden in Eden from aforetime.8 Gehenna, as it is written, For Tophet9 is ordained of old.10 The Throne of Glory, as it is written, Thy Throne is established from of old.11 The Temple, as it is written, A glorious high throne from the beginning is the place of our sanctuary.12 The name of the Messiah, as it is written, His name [sc. of Messiah] shall endure for ever, and [has existed] before the sun!13 — But Moses said thus: If a mouth has already been created for it [sc. Gehenna], 'tis well; if not, let the Lord create one. But is it not written, There is no new thing under the sun?14 — He said thus: If the mouth is not near to this spot, let it draw near.
Raba, or as others say, R. Isaac, lectured: What is meant by, The sun and the moon stood still in their zebul?15 What were they doing in the zebul, seeing that they were set in the raki'a?16 This teaches that the sun and the moon ascended from the raki'a to the zebul and exclaimed before Him, 'Sovereign of the Universe! If thou wilt execute judgment for Amram's son,17 we will give forth our light; if not, we will not shine.' In that moment He shot spears and arrows at them. 'Every day,' He rebuked them, 'men worship you, and yet you give your light. For My honour you do not protest, yet you protest for the honour of flesh and blood.' [Since then,] spears and arrows are shot at them every day before they consent to shine,18 as it is written, And at the light of thy arrows they go, etc.19
It was taught: There is no measure for visiting the sick. What is meant by, 'there is no measure for visiting the sick?' R. Joseph thought to explain it: its reward is unlimited. Said Abaye to him: Is there a definite measure of reward for any precept? But we learnt: Be as heedful of a light precept as of a serious one, for thou knowest not the grant of reward for precepts? But Abaye explained it: Even a great person must visit a humble one. Raba said: [One must visit] even a hundred times a day. R. Abba son of R. Hanina said: He who visits an invalid takes away a sixtieth of his pain.20 Said they to him: If so, let sixty people visit him and restore him to health? — He replied: The sixtieth is as the tenth spoken of in the school of Rabbi, and [providing further that] he [the visitor] is of his affinity.21 For it was taught: Rabbi said: A daughter who enjoys maintenance from her brothers' estate receives a tenth of the estate.22 Said they to Rabbi: If so, if a man leaves ten daughters and one son, the latter receives nothing! He replied: The first [to marry] receives a tenth of the estate; the second, a tenth of the residue; the third, a tenth of what remains. [Now, if they all married at the same time], they redivide equally.23
R. Helbo fell ill. Thereupon R. Kahana went and proclaimed:
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