Visitor Rewards

The Kli Yakar writes that the mitzvah of bikur cholim is not beneficial only for the sick patient; rather, the visitor, realizing how precarious the gift of life is, will treat his own gift more seriously. The Kli Yakar compares this to Shlomo HaMelech’s dictum of “It is better to go to a house of mourning than to a house of feasting” (Koheles 7:2). The deep soul-searching that should take place after visiting a house of a mourner can lead to lasting changes in one’s life. The Kli Yakar argues that this same introspection should take place after visiting the home of someone who is grievously ill.

This can be a tremendous source of merit for the choleh who brought about this contemplation. In this vein, the Kli Yakar explains that Moshe Rabbeinu was saying that if these men (Korach and his followers) merit having the mitzvah of bikur cholim performed because of them, and consequently cause people to treat life more seriously, then they must be righteous.

How would this indicate that they are righteous? Because Hashem brings about merit through righteous people. If Hashem allowed these 250-plus people to become deathly ill and generate many bikur cholim visits, then it must be that they are righteous. However, that is not what happened. Korach and his followers perished in a miraculous fashion, and no one performed the mitzvah of bikur cholim on their account.

Still, the Kli Yakar challenges his own explanation by raising an apparent question. Ultimately, Korach and his followers were miraculously swallowed up alive. Wouldn’t that event cause the Bnei Yisrael who witnessed it to treat life more seriously? Why did Moshe Rabbeinu imply that only bikur cholim can have this effect?

The Kli Yakar explains that when a person visits someone who is ill, he reasons that the same malady could affect him. However, when a one-time miraculous event occurs, no one contemplates that the same destiny might be waiting for him. He assumes it will never be repeated. However, a person is well aware that he is liable to become sick at any time.

The Kli Yakar is teaching us a profound lesson. People may sometimes say, “If I were to witness an open miracle, then I would certainly strive to be a tzaddik. What can I do—I live in a generation that no longer merits open miracles!” Yet, from Moshe Rabbeinu’s words, we can learn that the soul-searching inspiration that comes from contemplating an every-day occurrence can be more powerful than witnessing an open miracle.

It is certainly true that one can perform the mitzvah of bikur cholim or nichum aveilim without giving any serious thought to the unspoken message. However, if one does take the message about the fleeting nature of life to heart, the result can be quite powerful. ™