1

When a person is ill it is a mitzvah for everyone to visit him, for we find that the Holy One, Blessed is He, visits the sick, as our Sages of blessed memory,1 explained the verse, "And God appeared unto him [Abraham] in the plains of Mamre,"2 teaching us that He came to visit Abraham when he was sick.3 Relatives and friends who are accustomed to visit him often, should go to visit him as soon as they hear of his illness. But casual acquaintances, who are not accustomed to visit him often, should not visit him immediately, so as not to deter his chances of recovery by labeling him a a sick person. They should therefore not visit Him until after three days. If, however, one becomes suddenly ill, even casual acquaintances should visit at once. Even a great man should visit a less important person, and even many times a day. The more often one visits, the more praiseworthy it is, providing it is not bothersome for the sick person. You should not visit your sick enemy, nor should you comfort him in his mourning, lest he think that you are rejoicing at his calamity. However, you may attend his funeral, for there is no concern that people will say that you are rejoicing at his downfall, since this is the end of every mortal. (In chapter 207:2 we learn that a sick person need not rise even before the Nasi,4 but if he wishes to stand we do not tell him to remain seated.)

א

כְּשֶׁחָלָה הָאָדָם, מִצְוָה עַל כָּל אָדָם לְבַקְרוֹ, שֶׁכֵּן מָצִינוּ בְּהַקָּדושׁ בָּרוּךְ הוּא שֶׁמְּבַקֵּר חוֹלִים, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, בְּפָסוּק וַיֵרָא אֵלָיו ה' בְּאֵלוֹנֵי מַמְרֵא, מְלַמֵּד שֶׁבָּא אֵלָיו לְבַקֵּר הַחוֹלֶה. הַקְּרוֹבִים וְהַחֲבֵרִים שֶׁרְגִילִים לִכָּנֵס לְבֵיתוֹ תָמִיד, הֵמָה הוֹלְכִים לְבַקְּרוֹ מִיָד כְּשֶׁשָּׁמְעוּ שֶׁהוּא חוֹלֶה. אֲבָל הָרְחוֹקִים שֶׁאֵינָם רְגִילִים בְּבֵיתוֹ, לֹא יִכָּנְסוּ מִיָד, כִּי הֵיכִי דְלָא לִתְרַע מַזָּלֵהּ לְהַטִּיל עָלָיו שֵׁם חוֹלֶה. וְאֵינָם נִכְנָסִים עַד לְאַחַר שְׁלשָׁה יָמִים. וְאִם קָפַץ עָלָיו הַחוֹלִי, גַּם הָרְחוֹקִים נִכְנָסִים מִיָד. אֲפִלּוּ הַגָּדוֹל, יֵלֵךְ לְבַקֵּר אֶת הַקָּטָן, וַאֲפִלּוּ כַּמָּה פְעָמִים בַּיוֹם. וְכָל הַמּוֹסִיף, הֲרֵי זֶה מְשֻׁבָּח, וּבִלְבַד שֶׁלֹּא יִהְיֶה לָטֹרַח עַל הַחוֹלֶה. הַשּׂוֹנֵא לֹא יְבַקֵּר אֶת שׂוֹנְאוֹ הַחוֹלֶה, וְלֹא יְנַחֲמֶנּוּ כְּשֶׁהוּא אָבֵל, שֶלֹּא יַחְשׂב שֶׁשָּׂמֵחַ לְאֵידוֹ. אֲבָל מֻתָּר לְלַוּותוֹ, וְלֵיכָּא לְמֵיחַשׁ, שֶׁיֹּאמְרוּ כִּי הוּא שָׂמֵחַ לְאֵידוֹ, בַּאֲשֶׁר זֶהוּ סוֹף כָּל אָדָם. (עַיֵן לְקַמָּן סִימָן רז סָעִיף ב, דְּהַחוֹלֶה אֵינוֹ צָרִיךְ לַעֲמֹד אֲפִלּוּ מִפְּנֵי נָשִׂיא. וְאִם רוֹצֶה לַעֲמֹד, אֵין אוֹמְרִים לוֹ שֵׁב).

2

When the patient lies on the ground, the visitor may not sit upon a chair which is more elevated than he is, because the Divine Presence is above the head of the sick, as it is said, "Hashem will support him on the bed of his illness."5 But when the patient lies in bed, the visitor may sit on a chair or a bench.

ב

כְּשֶׁהַחוֹלֶה שׁוֹכֵב עַל הָאָרֶץ, לֹא יֵשֵׁב הַמְבַקֵּר עַל גַּבֵּי כִסֵּא שֶׁגָּבֹהַּ מִמֶּנּוּ, לְפִי שֶהַשְׁכִינָה לְמַעְלָה מְרַאֲשׁוֹתָיו שֶׁל חוֹלֶה, שֶׁנֶּאֱמַר, ה' יִסְעָדֶנוּ עַל עֶרֶשׂ דְוָי. אֲבָל כְּשֶׁהַחוֹלֶה שׁוֹכֵב בַּמִּטָּה, מֻתָּר לַמְבַקֵּר לֵישֵׁב עַל כִּסֵּא וְסַפְסָל (עַיֵן לְקַמָּן סִימָן רז סָעִיף ב).

3

The essence of the mitzvah to visit the sick, is to determine the needs of the patient to see what has to be done for him, and to make him comfortable with his friends. You must also bear in mind to pray for mercy on his behalf. If you visited him and did not pray for his recovery, you have not fulfilled the mitzvah. Therefore, you should not visit the sick during the first three hours of the day, because during this time every sick person has some relief from his illness, and as a result, you will not be concerned to pray for mercy on his behalf. Nor should you visit him during the three final hours of the day, for then the illness becomes more severe, and you might despair of his recovery and will not pray for mercy on his behalf.

ג

עִקַּר מִצְוַת בִּקּוּר חוֹלִים הוּא לְעַיֵן בְּצָרְכֵי הַחוֹלֶה מַה הוּא צָרִיךְ לַעֲשׂוֹת לוֹ, וְשֶׁיִמְצָא נַחַת רוּחַ עִם חֲבֵרָיו, וְגַם שֶׁיִתֵּן דַעְתּוֹ עָלָיו וִיבַקֵּשׁ רַחֲמִים עָלָיו. וְאִם בִּקֵּר וְלֹא בִקֵּשׁ, לֹא קִיֵם אֶת הַמִּצְוָה. וְלָכֵן אֵין מְבַקְּרִין בְשָׁלֹשׁ שָׁעוֹת הָרִאשׁוֹנוֹת שֶׁל הַיוֹם, מִפְּנֵי שֶׁאָז כָּל חוֹלֶה מֵקֵל עָלָיו חָלְיוֹ וְלֹא יָחוּשׁ לְבַקֵש עָלָיו רַחֲמִים. וְלֹא בְשָׁלֹשׁ שָׁעוֹת הָאַחֲרוֹנוֹת שֶׁל הַיוֹם, שֶׁאָז מַכְבִּיד עָלָיו חָלְיוֹ וְיִתְיָאֵשׁ מִלְּבַקֵּשׁ עָלָיו רַחֲמִים.

4

When you pray for mercy on his behalf, if you are praying in his presence, you may pray in any language you wish, for you are, so to speak, praying before the Divine Presence, Who is at the bedside of the sick. If, however, you are not praying in his presence, for then the ministering angels are needed to uplift your prayer, and since they are not bound [to regard] all languages, you should pray in the Holy Tongue, and include him among all the sick of Yisrael. For by including him with the others, your prayer will be more readily heard because of the collective merit of the many sick ones. You should say to the sick man, "May the Almighty have mercy on you, among all the sick of Yisrael." On Shabbos you should say, "This is Shabbos, we are forbidden to wail, healing is soon to come, His mercy is great, rest in peace."

ד

כְּשֶׁמְּבַקֵּשׁ עָלָיו רַחֲמִים, אִם מְבַקֵּשׁ בְּפָנָיו, יָכוֹל לְבַקֵּשׁ בְּכָל לָשׁוֹן שֶׁיִרְצֶה, שֶׁהֲרֵי מְבַקֵּשׁ כִּבְיָכוֹל לִפְנֵי הַשְּׁכִינָה, שֶׁהִיא אֵצֶל הַחוֹלֶה. אֲבָל כְּשֶׁמְּבַקֵּשׁ שֶׁלֹּא בְּפָנָיו, דְּאָז מַלְאֲכֵי הַשָּׁרֵת נִזְקָקִין לְהַעֲלוֹת תְּפִלָּתוֹ, וְאֵינָם נִזְקָקִין לְכָל הַלְּשׁוֹנוֹת, עַל כֵּן יְבַקֵּשׁ בִּלְשׁוֹן הַקֹּדֶשׁ, וְיִכְלוֹל אוֹתוֹ בְּתוֹךְ כָּל חוֹלֵי יִשְֹרָאֵל, שֶׁמִתּוֹךְ שֶׁכּוֹלְלוֹ עִם הָאֲחֵרִים, תְּפִלָּתוֹ נִשְׁמַעַת יוֹתֵר בִּזְכוּתָן שֶׁל רַבִּים. וְיֹאמַר, הַמָּקוֹם יְרַחֵם עָלֶיךָ בְּתוֹךְ כָּל חוֹלֵי יִשְֹרָאֵל. וּבַשַׁבָּת יֹאמַר, שַׁבָּת הִיא מִלִּזְעֹק, וּרְפוּאָה קְרוֹבָה לָבוֹא, וְרַחֲמָיו מְרֻבִּים, וְשִׁבְתוּ בְּשָלוֹם.

5

The visitors must speak to him with wisdom and intelligence. They should tell him that words do not determine life, nor do words determine death. They should tell him to give thought to his affairs and state whether he has loaned to others or deposited anything with others, or others with him. You should explain to him that imparting this information is no reason to fear death

ה

הַמְבַקְּרִים יְדַבְּרוּ אִתּוֹ בְּהַשְׂכֵּל וָדַעַת, וְיֹאמְרוּ לוֹ, דְבָרִים מְחַיִּים, וְלֹא דְבָרִים מְמִיתִים. וְיֹאמְרוּ לוֹ, שֶׁיִתֵּן דַּעְתּוֹ עַל עִנְיָנָיו, אִם הִלְוָה אוֹ הִפְקִיד אֵצֶל אֲחֵרִים אוֹ אֲחֵרִים אֶצְלוֹ, וְאַל יְפַחֵד מִפְּנֵי זֶה מֵהַמָּוֶת.

6

He should not bequeath [all] his property to strangers, not even to charity, and leave his natural heirs with nothing. Whoever does so should realize that the spirit of the Sages is not content with him. This applies even if the heirs do not conduct themselves properly. However, if he also leaves the heirs, enough to provide sufficiently for them, he is permitted to leave the rest to others. A pious man should not sign as a witness, and should not give counsel in making a will in which the natural heirs are disinherited; even when the son who is being disinherited does not act properly, and the inheritance is left to his brother who is a Torah scholar, who acts properly; because it is possible that the worthless son will have good and decent children. Even to give less to one child and more to the other, is forbidden, according to one Poseik, and it is proper to heed his opinion. See the end of Chapter 26.

ו

אֵין לִתֵּן נְכָסָיו בְּמַתָּנָה לַאֲחֵרִים וַאֲפִלּוּ לִצְדָקָה וּלְהַנִּיחַ אֶת הַיּוֹרְשִׁים בְּלֹא כְלוּם. וְכָל הָעוֹשֶׂה כֵּן, אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ, וַאֲפִלּוּ אֵין הַיּוֹרְשִׁים נוֹהֲגִין כַּשּׁוּרָה. אֲבָל אִם מַנִּיחַ גַּם לַיּוֹרְשִׁים דָּבָר הַמַּסְפִּיק לָהֶם, מֻתָּר (וְעַיֵּן לְעֵיל סִימָן לד סָעִיף ד). וּמִדַּת חֲסִידוּת, שֶׁלֹּא לַחְתֹּם אֶת עַצְמוֹ עֵד וְלֹא לִהְיוֹת בְּעֵצָה בְּצַוָּאָה שֶׁמַּעֲבִירִין בָּהּ אֶת הַיְרֻשָׁה מֵהַיּוֹרֵשׁ, אֲפִלּוּ מִבֵּן שֶׁאֵינוֹ נוֹהֵג כַּשׁוּרָה, לְאָחִיו חָכָם וְנוֹהֵג כַּשׁוּרָה, כִּי שֶׁמָּא יֵצֵא מִמֶּנּוּ זֶרַע טוֹב וְהָגוּן. וַאֲפִלּוּ לְמַעֵט מִזֶּה וּלְהַרְבּוֹת לָזֶה, יֵשׁ מִי שֶׁאוֹסֵר, וְרָאוּי לָחוּשׁ לִדְבָרָיו. עַיֵן סוֹף סִימָן כו.

7

If the sick man has young children, or if he has both young and grown-up children, or if his wife is pregnant, he should appoint a guardian to act on behalf of the minor children, until they come of age.

ז

אִם יֶשׁ לוֹ בָּנִים קְטַנִים, אוֹ קְטַנִּים וּגְדוֹלִים, אוֹ שֶׁאִשְתּוֹ מְעֻבֶּרֶת, צָרִיךְ לְמַנוֹת אַפּוֹטְרוֹפּוֹס שֶׁיִתְעַסֵּק בִּשְׁבִיל הַקְּטַנִּים עַד שֶׁיִּגְדְּלוּ.

8

If the sick person wants to make a Kinyan6 in order to confirm his will, it may be done even on Shabbos. Also, if he wants to send for his relatives, it is permitted to hire a non-Jew on Shabbos, and to send him to bring them.

ח

חוֹלֶה שֶׁבִּקֵּש לַעֲשׂוֹת קַבָּלַת קִנְיָן לְחַזֵק אֶת הַצַוָּאָה, קוֹנִין מִמֶּנוּ אֲפִלּוּ בַּשַׁבָּת. וְכֵן אִם מְבַקֵּשׁ לִשְׁלֹחַ לִקְרוֹבָיו, מֻתָּר לִשְׂכֹּר גּוֹי בַּשַׁבָּת וּלְשָׁלְחוֹ (וְעַיֵּן לְעֵיל סִימָן צ סָעִיף יט).

9

If a close relative of the patient dies, he should not be told about it, lest he become distressed. Even if he becomes aware of it, he should not be told to tear [his garment], lest it causes him greater anxiety. One should not cry or lament in his presence, whether the deceased was his relative, or even someone who was not a member of his family, lest he will fear that he too is dying. Those who comfort mourners in his presence must be silenced.

ט

חוֹלֶה שֶׁמֵּת לוֹ מֵת, אֵין מוֹדִיעִין לוֹ, שֶׁלֹּא תִטָּרֵף דַּעְתּוֹ עָלָיו. וַאֲפִלּוּ נוֹדַע לוֹ, אֵין אוֹמְרִים לוֹ לִקְרֹעַ, שֶׁמָּא תִגְדַּל דַּאֲגָתוֹ. ואֵין בּוֹכִין וְאֵין מַסְפִּידִין בְּפָנָיו, בֵּין עַל מֵתוֹ בֵּין עַל מֵת אַחֵר, אַף עַל פִּי שֶׁאֵינוֹ קְרוֹבוֹ, פֶּן יִפְחַד שֶׁגַּם הוּא יָמוּת. וּמַשְׁתִּיקִין אֶת הַמְנַחֲמִים בְּפָנָיו.

10

A person who has stomach problems should not be visited, because he may be embarrassed. A person who has an eye ailment, or one who has a headache, and also one who is critical, and to whom conversation is difficult, should not be visited personally. Rather you should enter an outer room and inquire there if he needs anything. You should be concerned of his pain and pray for mercy on his behalf.

י

אֵין מְבַקְּרִין לֹא לְחוֹלֵי מֵעַיִם, מִשּׁוּם כִּסּוּפָא, וְלֹא לְחוֹלֵי הָעַיִן, וְלֹא לְחוֹלֵי הָרֹאשׁ. וְכֵן כָּל חוֹלֶה דְתַקִּיף לֵהּ עָלְמָא וְקָשֶּׁה לֵהּ דִּבּוּרָא, אֵין מְבַקְּרִין אוֹתוֹ בְּפָנָיו, אֶלָּא נִכְנָסִין לַבַּיִת הַחִיצוֹן וְשׁוֹאֲלִין וְדוֹרְשִׁין בּוֹ אִם צָרִיךְ לְאֵיזֶה דָבָר, וְשׁוֹמְעִין צַעְרוֹ, וּמְבַקְשִׁים עָלָיו רַחֲמִים.

11

If you have two mitzvos to perform, to visit the sick and to comfort a mourner, if you are able to do both, you should first visit the sick, so that you will pray for mercy on his behalf. If you cannot do both, comforting a mourner takes precedence, as this is an act of loving kindness toward both the living and the dead.

יא

מִי שֶׁיֵשׁ לְפָנָיו שְׁתֵּי מִצְוֹת, בִּקּוּר חוֹלִים וְנִחוּם אֲבֵלִים, אִם אֶפְשָׁר לוֹ לְקַיֵם שְׁתֵּיהֶן, בִּקּוּר חוֹלִים קוֹדֵם, כְּדֵי לְבַקֵּשׁ רַחֲמִים עָלָיו. וְאִם אִי אֶפְשָׁר לוֹ לְקַיֵם שְׁתֵּיהֶן, נִחוּם אֲבֵלִים קוֹדֵם, שֶׁהוּא גְמִילוּת חֶסֶד עִם הַחַיִּים וְעִם הַמֵּתִים.

12

A non-Jew may be visited during his illness, for the sake of maintaining harmonious relationships.

יב

מְבַקְרִין חוֹלֶה גוֹי, מִפְּנֵי דַרְכֵי שָׁלוֹם.

13

It is taught in the Sifrei,7 Rabbi Nossan says, "The verse, 'and that person is guilty, they shall confess,'8 teaches that all dying persons must confess." It is said in the Mishnah,9 "Everyone who confesses has a share in the World to Come, for so we find with Achar, to whom Joshua said, 'My son, please give glory to Adonoy, God of Yisrael, and confess to Him. Tell me what you have done, do not hide anything from me.'10 Achar answered Joshua, and he said, 'Indeed I have sinned against Adonoy, God of Yisrael, and this is what I have done.'11 How do we know his confession atoned for him? As it is said, 'Joshua said, "Why have you afficted us? Adonoy will afflict you this day."'12 This day you will be afflicted, but you will not be afflicted in the World to Come." Therefore if the visitors notice that the patient is near death, they should tactfully turn the conversation and say to him, "Make confession but don't be disturbed about it, for many have confessed and have recovered, and are alive, and many who did not confess have died. As a reward for your confession, you will be granted life, and all who confess have a share in the World to Come." If he cannot confess by word of mouth, he should confess with his heart. If he is able to speak only a few words, he should be told to say, "May my death be an atonement for all my sins." He should also be told to ask the forgiveness of all he had wronged, whether in money matters or with words. None of these words should be said to him in the presence of the unlearned, or in the presence of women or children, for it may cause them to weep and thereby break the heart of the sick man.

יג

תַּנְיָא בְּסִפְרֵי, רַבִּי נָתָן אוֹמֵר, וְאָשְׁמָה הַנֶּפֶשׁ הַהִיא וְהִתְוַדָּה, זֶה בָּנָה אָב עַל כָּל הַמֵּתִים שֶׁיִטָּעֲנוּ וִדּוּי. וְאִיתָא בַּמִּשְׁנָה, שֶכָּל הַמִּתְוָדֶּה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁכֵּן מָצִינוּ בְּעָכָן, שֶׁאָמַר לוֹ יְהוֹשֻׁעַ, בְּנִי שִׂים נָא כָבוֹד לַה' אֱלֹקֵי יִשְׂרָאֵל וְתֶן לוֹ תוֹדָה וְהַגֶּד נָא לִי מֶה עָשִׂיתָ אַל תְּכַחֵד מִמֶּנִּי. וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר אָמְנָה אָנֹכִי חָטָאתִי לַה אֱלֹקֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִׂיתִי. וּמִנַּיִן שֶׁכִּפֶּר לוֹ וִדּוּיוֹ. שֶׁנֶּאֱמַר, וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ ה' בַּיּוֹם הַזֶּה, בַּיוֹם הַזֶּה אַתָּה עָכוּר, וְאִי אַתָּה עָכוּר לָעוֹלָם הַבָּא. לָכֵן חוֹלֶה שֶׁרוֹאִין בּוֹ שֶׁהוּא נוֹטֶה לָמוּת, מְסַבְּבִים עִמּוֹ בִּדְבָרִים וְאוֹמְרִים לוֹ, הִתְוַדֵּה וְאַל תִּדְאַג מִזֶּה, הַרְבֵּה הִתְוַדוּ וְעָמְדוּ מֵחָלְיָם וְהֵמָה בַּחַיִּים, וְהַרְבֵּה שֶׁלֹּא הִתְוַדּוּ וּמֵתוּ. וּבִשְׂכַר שֶׁאַתָּה מִתְוַדֶּה, אַתָּה חָי. וְכָל הַמִּתְוַדֶה, יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְאִם אֵינוֹ יָכוֹל לְהִתְוַדּוֹת בְּפִיו, יִתְוַדֶה בְּלִבּוּ. וְאִם יָכוֹל לְדַבֵּר אַךְ מְעַט, אוֹמְרִים לוֹ, אֱמֹר, תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲוֹנוֹתָי. וְגַם יֹאמְרוּ לוֹ, שֶׁיְבַקֵּשׁ מְחִילָה מִכָּל אָדָם שֶׁחָטָא כְּנֶגְדּוֹ, בֵּין בְּמָמוֹן בֵּין בִּדְבָרִים. וְכָל אֵלוּ הַדְּבָרִים, אֵין אוֹמְרִים לוֹ, לֹא בִפְנֵי עַמֵּי הָאָרֶץ, וְלֹא בִּפְנֵי נָשִּׁים, וְלֹא בִּפְנֵי קְטַנִּים, שֶׁמָּא יִבְכוּ וְיִשְׁבְּרוּ לִבּוֹ.

14

A brief form of confession [is as follows]: I avow unto You Adonoy, my God, and the God of my fathers, that my recovery as well as my death are in Your hands. May it be Your will to heal me with a complete recovery; and if I am to die, may my death be an atonement for all my sins, iniquities and transgressions which I have sinned, perpetrated and transgressed before you. Grant me a share in Gan Eiden, and cause me to merit [the life of] the World to Come, which is reserved for the righteous. If he [the sick one] wants to make a lengthy confession, like the confession of Yom Kippur, he may do so. The forms of confession are found in the worthy seifer, Maavar Yaabok. The seifer, Chochmas Adom, has copied the confession form of the Ramban (Nachmanides), of blessed memory.

יד

סֵדֶר הַוִדוּי בִּקְצָרָה, מוֹדֶה אֲנִי לְפָנֶיךָ, ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁרְפוּאָתִי בְּיָדְךָ וּמִיתָתִי בְּיָדֶךָ. יְהִי רָצוֹן מִלְפָנֶיךָ שֶׁתִּרְפָּאֵנִי רְפוּאָה שְׁלֵמָה. וְאִם אָמוּת, תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל חֲטָאִים וַעֲוֹנוֹת וּפְשָׁעִים, שֶׁחָטָאתִי וְשֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי לְפָנֶיךָ, וְתֵן חֶלְקִי בְּגַן עֵדֶן, וְזַכֵּנִי לָעוֹלָם הַבָּא הַצָפוּן לַצַדִיקִים. וְאִם רוֹצֶה לְהַאֲרִיךְ כְּוִדּוּי יוֹם הַכִּפּוּרִים, הָרְשׁוּת בְּיָדוֹ. וּכְבָר מְסֻדָּרִים הַוִדּוּיִים בַּסֵּפֶר מַעֲבַר יַבֹּק. וּבְסֵפֶר חָכְמַת אָדָם הֶעְתִּיק גַם כֵּן סֵדֶר הַוִּדּוּי מֵהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה.