No, it does not mean that. It is definitely prohibited to hasten the death even of one who is about to die (ShA YD 339:1). One who murders a terminally ill individual doesn't receive statutory punishment by a human court though (Rambam, Laws of Murder 2:8) which is the relevant technicality for your citation.
Thank you for asking the question and performing this great action. In his book Mourning in Halacha (pp. 29-46), Rabbi Chaim Binyamin Goldberg has a number of recommendations based on Jewish law which would apply to your visits.
It is desirable to explain to the patient that illness in this world is a kindness which the Holy One bestowed for mankind. The ...
This happened to me recently so I looked (post facto) for the answer.
R David Sperling gives background here
The Shulchan Aruch (Yoreh De'ah 66:10) states that human blood, after
it has left the body, is forbidden. This is not because the human
blood itself is forbidden to us from the Torah, but rather because
someone might think mistakenly that it ...
This is intended as a supplement to mbloch's answer, which refers and links to a collection of practices and prayers that provides ample material for the chaplain to choose from.
Speaking without pastoral experience or particular expertise this area of law and custom, I can suggest which of the prayers listed are likely to be most familiar to all Jews, ...
Well this is exactly the content of the Refaeinu blessing
וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל מַכּותֵינוּ Bring complete
healing to all our wounds
So you seem to be covered for yourself. If you wish to add the standard yehi ratzon addition, you can do as well: OU here says
If one wishes to ask special consideration from God for oneself or
Judaism values life very highly. Any experiment that would potentially shorten life without a chance to extend it would be prohibited. It is not clear from your question whether the experiment would possibly save the patient life or other patient lives and I will assume for now it does not.
R Abraham S. Abraham (in Nishmat Avraham vol. 2, p. 54ff) provides ...
I don't think there's any one recommended prayer, but Psalm 30 is a popular one to say for healing. It concludes "You turned my mourning to dancing", which is the outcome we all hope and pray for here.
According to Bechorot 45a, the number of limbs for a woman is a bit more than 248 (either 252 or 253). Therefore, using the 'standard' formulation of saying '248 limbs' would not work for females. Additionally, since there seems to be disputes between different works as to the 'correct' number of limbs for a woman (besides for the dispute in Bechorot, the Ba'...
Apart from speaking to the sick person, there are other activities involved in Bikkur Cholim that can be fulfilled without interrupting his learning.
For example taken from Hidabroot הלכות ביקור חולים
טז עיקר מצות ביקור חולים היא לצורכו של החולה, לראות מה יוכל לעשות
עבורו, (וכן לעודד את רוחו), ולבקש עליו רחמים.......
16: The idea of Bikkur ...
On a theoretical level: For practical applications, talk to a Rabbi who knows Halacha. (Not every Rebbi in a yeshiva qualifies. as you've discovered.)
Halacha is full of the concept of במקום צער - when pain is involved. A lot of laws change when pain is involved.
Sometimes even mental anguish is sufficient a reason to not be obligated to pray, for example.
As far as the Gemara is concerned, acts of looking and touching between a man and a woman are permitted if one is trying to save the other.
R' Yehoshua says: " a crazy pious man destroys the world." (chossid shoteh)
The Gemara asks: "Who is a crazy pious man?" (for example?) It is a man who notices a woman drowning in the river and says "It isn't proper to ...
See Menachos 99b
ביטולה של תורה זהו יסודה דכתיב (שמות לד, א) אשר שברת אמר לו הקב"ה
למשה יישר כחך ששברת
The apparent dereliction of the study of Torah is its foundation,
e.g., if one breaks off his studies in order to participate in a
funeral or a wedding procession. This is derived from a verse, as it
is written: “And the Lord said to Moses: ...
He should do acts of charity and kindness. Better yet, he should assist his parents to perform those acts. See Daniel 4:24:
24: Indeed, O king, may my counsel please you, and with charity you will remove your sin and your iniquity by showing mercy to the poor; perhaps your tranquility will last."
The Poskim (Orach Chaim 219:1, see Mishnah Berurah 219:1) write how one must completely leave the dangerous situation to recite HaGomel. There's much discussion regarding travelers with multiple stops and how it parallels sickness (see Birkei Yosef 219:3 and Maamar Mordechai 219:1, Kaf HaChayim 219:4-5, and Yabia Omer vol.1 Orach Chaim 13).
In this case, the ...
The question of whether one must perform a positive commandment even if it will make him sick was addressed by R. Moshe Feinstein in a responsum:
Igrot Moshe O.C. 1:172
באם מחוייב להכנס בחולי בשביל קיום מצות עשה דשופר וכדומה
נשאלתי באחד שהיה חולה במחלת שטות והוא בבית החולים ונרפא אבל הרופאים אומרים שצ"ל שם עוד איזה שבועות תחת השגחתם כדי שלא יתקלקל ...
I have two thoughts that might help us calibrate
the definition of a sick person on Shabbat for which we are allowed to take medicine is someone who needs to lay down in bed or if he has a pain that is bothering him and his whole body pains him, even if he still walks, he is similar to someone bedridden (SA OC 328:17) - it stands to reason we can pray for ...