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DAAT · LEVEL 1 — INTRODUCTION
Siman רפ״ז · 1 Seif
Nichum Aveilim and Bikur Cholim on Shabbos — words to avoid: tzaar, hespedim, devarim beteilim
סימן רפ״ז
נִחוּם אֲבֵלִים וּבִקּוּר חוֹלִים בְּשַׁבָּת
🌱 Introduction Level · Beginners
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First approach to Siman רפ״ז: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases and a clear synthesis.
Topic: Bikur Cholim and Nichum Aveilim on Shabbos — words of tzaar, hespedim and devarim beteilim
Source: שולחן ערוך אורח חיים סימן רפ״ז (1 seif)
Compilation: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study plan
1. The text of the Shulchan Aruch — the single seif of the Mechaber
2. The general context: why this siman, and what is the underlying question?
3. The key halachic concepts of this siman
4. Breakdown of the seif — word by word
5. The Mishnah Berurah — the first three entries
6. The position of the Rema — Ashkenazi vs Sephardic differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman רפ״ז contains one seif of the Mechaber (Rabbi Yosef Karo) which codifies the halachos of bikur cholim and nichum aveilim on Shabbos — including the limits placed on words of tzaar, hespedim and devarim beteilim.
Seif Alef — Visiting and consoling on Shabbos, but with a special nusach
ניחום אבלים וביקור חולים בשבת. ובו סעיף אחד:
יכולים לנחם אבלים בשבת וכן יכולים לבקר את החולה ולא יאמר לו כדרך שאומר לו בחול אלא אומר לו שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובים ושבתו בשלום: הגה וי"א דא"צ לומר ורחמיו מרובים וכן נהגו (רמב"ם פכ"ד):
Translation: "One may be menachem aveilim (console mourners) on Shabbos, and similarly one may be mevaker the choleh (visit the sick person). But one does not say to him what one says during the week; rather one says to him: 'Shabbos hi mi-liz'ok, u-refuah kerovah lavo, ve-rachamav merubim, ve-shabto be-shalom' ('It is Shabbos — when one does not cry out; refuah is close at hand; His mercies are abundant; and may your Shabbos be in peace'). Rema: And some say it is not necessary to say 've-rachamav merubim' — and so is the minhag (Rambam, ch. 24)."
Two mitzvos on Shabbos: nichum aveilim (consoling mourners) and bikur cholim (visiting the sick) — both permitted, contrary to what one might think because of the obligation of oneg Shabbos. But the verbal formulation is modified — no "May Hashem send a refuah" like during the week, but a peaceful nusach that respects the atmosphere of Shabbos.
Why the special nusach? During the week one traditionally says to the choleh: "Hamakom yerachem alecha" ("May the Omnipresent have mercy upon you") and one davens for him. But on Shabbos — when it is forbidden to daven explicitly for the refuah of an individual (which contradicts oneg Shabbos) — one substitutes a nusach of shalom: Shabbos itself prevents the crying out; the refuah is coming; His mercies are already abundant; and may your Shabbos be peaceful.
Full text: this one seif is the entire codification of the Mechaber on this topic. Within it are specified the limitations on tzaar, hespedim and devarim beteilim on Shabbos.
2. The general context
What is this siman about?
Our siman codifies a fundamental tension of Shabbos: between oneg Shabbos (the joy of enjoying the day) and interpersonal mitzvos (bikur cholim, nichum aveilim). The resolution: both mitzvos are permitted, but their verbal expression is adapted to respect the climate of the day — and in particular, one refrains from hespedim, cries of tzaar, and devarim beteilim that do not befit Shabbos.
The two mitzvos involved:
- ביקור חולים (Bikur Cholim): visiting the choleh. A mitzva attributed to HaKadosh Baruch Hu Himself ("Hashem visited Avraham" — Bereishis 18:1). One of the central mitzvos bein adam le-chaveiro.
- ניחום אבלים (Nichum Aveilim): consoling the avel during the shivah (seven days of mourning). A talmudic mitzva (Sotah 14a) based on "acharei Hashem Elokeichem teileichu".
Its place in Hilchos Shabbos
Siman רפ״ז is short but structurally important: it marks the boundary between the mitzvos of Shabbos itself (tefillah, kiddush, oneg) and the mitzvos external to Shabbos (visiting, consoling, mourning, traveling, fasting) — which follow in simanim 287-291.
3. The key halachic concepts
1. עונג שבת (Oneg Shabbos): the obligatory joy of Shabbos (see Yeshayahu 58:13 — "ve-karasa la-Shabbos oneg"). Anything that contradicts this state is forbidden — crying, groaning, davening for refuah, etc.
2. "שבת היא מלזעוק": a talmudic formula (Shabbos 12a-b) meaning "Shabbos prevents crying out [to Hashem in supplication]. The refuah will come. His mercies are abundant. May your Shabbos be peaceful." This is the proper nusach for visiting a choleh on Shabbos.
3. ביקור חולים: talmudic mitzva (Nedarim 39b-40a). The visitor "takes one-sixtieth of the illness." On Shabbos, the mitzva exists — but with adaptations.
4. ניחום אבלים: the mitzva of consoling the avel during shivah. On Shabbos, shivah is suspended publicly ("Shabbos einah olah ve-einah mafsekes" according to Beis Hillel) but visits of consolation are permitted.
5. "רפואה קרובה לבא": "the refuah is close to coming" — a positive nusach expressing hope without explicitly requesting the refuah. Maintains oneg Shabbos while showing solidarity.
6. "ושבתו בשלום": "and may your Shabbos be in peace" — the final wish that attaches the choleh or the avel to the shalom of Shabbos, despite his pain.
7. הספד (hesped): words of lamentation in honor of the deceased. Forbidden on Shabbos — "ein hesped be-Shabbos" (no hesped on Shabbos). When being menachem an avel on Shabbos, one may not arouse lamentation or words of grieving.
8. דברים בטלים (devarim beteilim): idle words that are not befitting the honor of Shabbos. Even if not an outright issur, they do not befit "ve-chibadto me-asos derachecha".
4. Refinements of the Mishnah Berurah and the minhag
Three key teachings of the Mishnah Berurah:
- MB (א): "Be-koshi hitiru" — the Gemara permits "with difficulty" the visit on Shabbos. It is not ideal. Therefore one who has not visited all week and chooses Shabbos — does not act well. Shabbos is a last resort, not the preferred moment.
- MB (ב): one does not say the weekday nusach, because it provokes crying ("metza'er u-me'orer ha-bechi") — incompatible with Shabbos.
- MB (ג): distinction between bikur cholim and nichum aveilim:
- Choleh: "Shabbos hi mi-liz'ok... ve-shabto be-shalom"
- Avel: "Shabbos hi mi-le-nachem ve-nechamah kerovah lavo" (and some even permit "Ha-Makom yenachemecha")
Refinement of the Peri Megadim (quoted by the MB): if the avel arrives at shul after "Mizmor Shir le-Yom ha-Shabbos", the shamash does not call out "Tze'u neged ha-avel" ("Go out toward the avel") because this would make the aveilus public on Shabbos — contrary to oneg. But going to him individually to say "Shabbos hi mi-le-nachem..." remains permitted.
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) has three entries on this siman. Here are the first ones — for a better grasp of the meaning of the seif:
משנה ברורה (א) — (א) יכולים וכו' - אמרינן בגמרא בקושי התירו לנחם אבלים ולבקר חולים בשבת וע"כ לא יפה עושין אותן שכל ימי השבוע אין הולכין רק בשבת:
משנה ברורה (ב) — (ב) כדרך שאומר לו בחול - דמצטער ומעורר הבכי דאסור בשבת:
משנה ברורה (ג) — (ג) אומר לו וכו' - אבקור חולים קאי ובנחום אבלים יאמר לו שבת היא מלנחם ונחמה קרובה לבוא ויש מקילים דרשאי לומר המקום ינחמך. כתב בפמ"ג אם בא האבל לבהכ"נ אחר אמירת מזמור שיר ליום השבת שוב לא יקרא השמש צאו נגד האבל דאין להזכיר אבילות בפרהסיא ומ"מ לילך בעצמו לו לומר שבת היא מלנחם וכו' רשאי:
For the full text of the three entries, see Sefaria: Mishnah Berurah 287.
6. The position of the Rema
Wherever the Rema (Rabbi Moshe Isserles) adds a הגהה (gloss), he generally specifies the Ashkenazi nuances relative to the Sephardic Mechaber. Examine the Hebrew text above carefully to locate the passages introduced by הגה.
The Rema's addition in this siman:
- According to the Rambam and the minhag adopted by the Rema, one omits "ve-rachamav merubim" from the nusach. The shorter version: "Shabbos hi mi-liz'ok, u-refuah kerovah lavo, ve-shabto be-shalom".
- The Mechaber retains four expressions; the Rema (with the Rambam) keeps three. Sephardim follow the Mechaber; Ashkenazim follow the Rema.
7. Modern practical cases
| Situation | Practical halacha |
|---|---|
| Hospital visit on Shabbos | Permitted but not ideal. Better: visit during the week. If Shabbos is the only available moment, say the peaceful nusach ("Shabbos hi mi-liz'ok...") and avoid davening explicitly for the refuah out loud. |
| Shivah house on Shabbos | Visit permitted. The shivah is suspended publicly (the avel goes out, eats at the table, etc.), but visits of consolation continue. Nusach: "Shabbos hi mi-le-nachem ve-nechamah kerovah lavo". |
| The avel arrives at shul after Mizmor Shir | The shamash does not call out "Tze'u neged ha-avel" (Shabbos has already entered); the kahal may go individually to greet him with the nusach. |
| Phoning a choleh on Shabbos | Phone is forbidden on Shabbos (except for pikuach nefesh). Visiting physically OK; calling — no. |
| Mi She-berach (prayer for refuah) in the kehillah | Often said during the krias ha-Torah on Shabbos; but the text is adapted — "Shabbos hi mi-liz'ok u-refuah kerovah lavo" is added to preserve the spirit of Shabbos. |
| Visiting a close avel whose shivah began on Friday | Friday: begin shivah normally. Shabbos: suspend public aveilus, but receive visitors with the peaceful nusach. Motzaei Shabbos: resume shivah (until the seventh day). |
| Hesped on Shabbos | Forbidden — "ein hesped be-Shabbos" (even an inward hesped). The nichum makes do with the peaceful nusach. |
| Devarim beteilim by the choleh | Should be avoided. Calm and helpful conversation — yes; idle chatter — no. Respectful silence is sometimes preferable. |
Golden rule: on Shabbos, one visits and one consoles, but with words that do not provoke sadness. Physical, silent presence is often the best gift on Shabbos.
8. Practical synthesis of the Siman
The three main teachings of Siman רפ״ז:
- Bikur cholim and nichum aveilim are permitted on Shabbos — the mitzva is not nullified by oneg Shabbos.
- The verbal nusach is adapted — no crying out, no explicit tefillah; the peaceful expressions: "Shabbos prevents cries", "refuah/nechamah are coming", "shalom of Shabbos". Included here: refraining from hesped and lamentation.
- "Be-koshi hitiru": Shabbos is not the preferred moment for these mitzvos — one who visits only on Shabbos "does not act well" (MB). One must also avoid devarim beteilim that do not befit the kavod of Shabbos.
9. Comprehension questions
Check your understanding:
- Why is the nusach for visiting cholim different on Shabbos? What halachic principle shapes this difference?
- What is the exact nusach according to the Mechaber? And the one adapted by the Rema (with the Rambam)?
- What does "be-koshi hitiru" mean in the Mishnah Berurah? What practical lesson follows from it?
- For an avel in shivah on Shabbos, what nusach replaces the one for the choleh? Why?
- Why does the shamash not call out "Tze'u neged ha-avel" on Shabbos?
- Is phoning a choleh on Shabbos a form of bikur cholim? Why not?
- Why is hesped forbidden on Shabbos? How does this fit with the issur of crying out?
- What are "devarim beteilim" and why must one avoid them — including by the choleh and in the avel's house?
To go further
If you wish to delve deeper into this siman:
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