Nedarim 39B

מתניתין קשיתיה; מאי איריא דתני עומד אבל לא יושב? שמע מינה דנכסי מבקר אסורין על החולה.

the Mishnah was difficult for him: Why does the tanna specifically teach: He stands in his house but may not sit? Conclude from it that the property of the visitor is forbidden to the ill person.

אמר ריש לקיש: רמז לביקור חולין מן התורה מנין? שנאמר: ״אם כמות כל האדם ימתון אלה ופקדת כל האדם וגו׳״. מאי משמע? אמר רבא: אם כמות כל האדם ימותון אלה, שהן חולים ומוטלים בעריסתן, ובני אדם מבקרים אותן, מה הבריות אומרים ⁠— ״לא ה׳ שלחני לזה״.

§ Apropos the halakhot of visiting the ill, the Talmud cites related statements. Reish Lakish said: From where is there an allusion from the Torah to visiting the ill? It is as it is stated: “If these men die the common death of all men, and be visited after the visitation of all men, then YHWH has not sent me” (Numbers 16:29). The Talmud asks: From where in this verse may visiting the ill be inferred? Rava said that this is what Moses is saying: If these men, the congregation of Korah, die the common death of all men, who become ill, and are confined to their beds, and people come to visit them; if that happens to them, what do the people say? They say: YHWH has not sent me for this task.

דרש רבא: ״אם בריאה יברא ה׳״, ״אם בריאה״ גיהנם ⁠— מוטב תהיה, אם לאו ⁠— ״יברא ה׳״.

Apropos Korah and his congregation, Rava interpreted the repetitive formulation in this verse homiletically: “But if YHWH will create a creation [beria yivra], and the ground opens its mouth, and swallows them, and all that is theirs, and they will descend alive into the pit, then you should understand that these men have despised God” (Numbers 16:30). Here, Moses is saying: If Gehenna is already a creation [beria] and exists, that is optimal; if not, God should create [yivra] it now.