Medicine on Shabbat - Revision history

Bchernigoff: Edited grammar

2024-08-25T13:38:07Z

Edited grammar

Bchernigoff: Edited grammar

2024-08-25T01:33:18Z

Edited grammar

← Older revision		Revision as of 01:33, 25 August 2024
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	===Using a Band Aid===		===Using a Band Aid===

	#It is permitted to put on a band aid on a wound.<ref>Shemirat Shabbat KeHilchata 34:3,Tzitz Eliezer 8:15:14:6, Chazon Ovadiah Shabbat vol. 3, page 403, Piskei Teshuvot 328:46 </ref>		#It is permitted to put a band aid on a wound.<ref>Shemirat Shabbat KeHilchata 34:3,Tzitz Eliezer 8:15:14:6, Chazon Ovadiah Shabbat vol. 3, page 403, Piskei Teshuvot 328:46 </ref>
	#According to Ashkenazim, one should not remove a band aid on [[Shabbat]] if there is hair in the area of the band aid. However, if it is painful one may remove it.<ref>Shemirat Shabbat KeHilchata 35:30 (in the new edition) writes that a band aid shouldn’t be removed on [[Shabbat]] in an area where there’s hair because removing the band aid will certainly pull out hairs. However, the Shemirat Shabbat KeHilchata writes that it’s permissible to use a Benzine to remove the band aid so it won’t rip out any hairs ~~that’s~~ assuming the cream was set aside before [[Shabbat]] and isn’t [[Muktzeh]]. Nonetheless in the footnote he quotes Rav Shlomo Zalman saying that if it’s painful it may be removed because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה), keleacher yad (כלאחר יד), and mekalkel (מקלקל). </ref> However, Sephardim are more lenient as long as there is a need to remove ~~it, it's permissible~~.<ref>The Yalkut Yosef ([[Shabbat]] 4 pg 179, kitzur S”A 328:101, 340:6) writes that if there’s a need, it’s permissible to remove a band aid from an area of hair on [[Shabbat]] because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה) for a Derabbanan. In the footnote he writes that even though the Or Letzion (vol 2, pg 259) is strict, his father (Rav Ovadyah, in Haskama to Lev Avraham), Rav Yitzchak Elchanan (Bear Yitzchak Siman 15), and Rav Shlomo Zalman (from Shemirat Shabbat KeHilchata) are lenient. </ref>		#According to Ashkenazim, one should not remove a band aid on [[Shabbat]] if there is hair in the area of the band aid. However, if it is painful, one may remove it.<ref>Shemirat Shabbat KeHilchata 35:30 (in the new edition) writes that a band aid shouldn’t be removed on [[Shabbat]] in an area where there’s hair, because removing the band aid will certainly pull out hairs. However, the Shemirat Shabbat KeHilchata writes that it’s permissible to use Benzine to remove the band aid so it won’t rip out any hairs (assuming that the cream was set aside before [[Shabbat]] and isn’t [[Muktzeh]]). Nonetheless, in the footnote he quotes Rav Shlomo Zalman as saying that if it’s painful, it may be removed because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה), keleacher yad (כלאחר יד), and mekalkel (מקלקל). </ref> However, Sephardim are more lenient and may remove the band aid, as long as there is a need to remove.<ref>The Yalkut Yosef ([[Shabbat]] 4 pg 179, kitzur S”A 328:101, 340:6) writes that if there’s a need, it’s permissible to remove a band aid from an area of hair on [[Shabbat]] because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה) for a Derabbanan. In the footnote he writes that even though the Or Letzion (vol 2, pg 259) is strict, his father (Rav Ovadyah, in Haskama to Lev Avraham), Rav Yitzchak Elchanan (Bear Yitzchak Siman 15), and Rav Shlomo Zalman (from Shemirat Shabbat KeHilchata) are lenient. </ref>
	#Most authorities permit removing the Band-Aid from the protective tabs, while some are stringent and so to satisfy all opinions one should prepare Band-Aids for [[Shabbat]] by peeling off their protective tabs and re-sealing them before [[Shabbat]].<ref>Most poskim (oral ruling by Rav M. Feinstein, quoted in Kitzur Hilchos [[Shabbat]] 44, note 117); Rav S.Z. Auerbach in Shulchan Shelomo 328:45; Ohr l’Tziyon 2:36-15; Az Nidberu 7:34, 35; Rav C.P. Scheinberg, quoted in Children in Halachah, pg. 88; Rav N. Karelitz, quoted in Orchos [[Shabbat]] 11:35) permit removing the protective tabs from a Band-Aid, while others (Minchas Yitzchak 5:39-2; 9:41; Rav Y.S. Elyashiv, quoted in Machazeh Eliyahu 70) are stringent. To satisfy all opinions, one may prepare Band-Aids for [[Shabbat]] use by peeling off their protective tabs and re-sealing them before [[Shabbat]]; once they have been prepared in this fashion, they may be used on [[Shabbat]] (Tzitz Eliezer 16:6-5). Sh”t Bear Moshe 1:36 writes that it is obvious that it is permitted to remove the plastic tabs from the sides of a bandaid on [[Shabbat]] and it isn't [[Koreah]]. </ref>		#Most authorities permit removing the Band-Aid from the protective tabs, while some are stringent and so to satisfy all opinions one should prepare Band-Aids for [[Shabbat]] by peeling off their protective tabs and re-sealing them before [[Shabbat]].<ref>Most poskim (oral ruling by Rav M. Feinstein, quoted in Kitzur Hilchos [[Shabbat]] 44, note 117); Rav S.Z. Auerbach in Shulchan Shelomo 328:45; Ohr l’Tziyon 2:36-15; Az Nidberu 7:34, 35; Rav C.P. Scheinberg, quoted in Children in Halachah, pg. 88; Rav N. Karelitz, quoted in Orchos [[Shabbat]] 11:35) permit removing the protective tabs from a Band-Aid, while others (Minchas Yitzchak 5:39-2; 9:41; Rav Y.S. Elyashiv, quoted in Machazeh Eliyahu 70) are stringent. To satisfy all opinions, one may prepare Band-Aids for [[Shabbat]] use by peeling off their protective tabs and re-sealing them before [[Shabbat]]; once they have been prepared in this fashion, they may be used on [[Shabbat]] (Tzitz Eliezer 16:6-5). Sh”t Bear Moshe 1:36 writes that it is obvious that it is permitted to remove the plastic tabs from the sides of a bandaid on [[Shabbat]] and it isn't [[Koreah]]. </ref>

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	===Exercise===		===Exercise===

	#One may not exercise on Shabbat. If one needs to do physical therapy they should consult their rabbi.<ref>Shulchan Aruch OC 328:42 writes that one may not do exercise to break a sweat on Shabbat as it is considered refuah. Shemirat Shabbat Kehilchata 34:22 agrees.</ref>		#One may not exercise on Shabbat. If one needs to do physical therapy, they should consult their rabbi.<ref>Shulchan Aruch OC 328:42 writes that one may not do exercise to break a sweat on Shabbat as it is considered refuah. Shemirat Shabbat Kehilchata 34:22 agrees.</ref>
	#Someone health may not do physical therapy on Shabbat. However, someone who is a Choleh Shein Bo Sakana or someone who whom not doing physical therapy might lead to a worse problem may do physical therapy on Shabbat. Breathing and speech therapy are permitted on Shabbat.<ref>Shemirat Shabbat Kehilchata 34:23</ref>		#Someone health may not do physical therapy on Shabbat. However, someone who is a Choleh Shein Bo Sakana or someone who whom not doing physical therapy might lead to a worse problem may do physical therapy on Shabbat. Breathing and speech therapy are permitted on Shabbat.<ref>Shemirat Shabbat Kehilchata 34:23</ref>

Bchernigoff: edited grammar

2024-08-25T01:26:05Z

edited grammar

YitzchakSultan1: /* Pikuach Nefesh */

2024-03-03T21:57:50Z

Pikuach Nefesh

← Older revision		Revision as of 21:57, 3 March 2024
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	# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.		# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.
	## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65), Rav Elyashiv (Ashrei Haish 2:44:11). Rav Nissim Karelitz (Chut Shani v. 4 p. 159-163) argues that it is an obligation upon every Jew to save his friend. If one person can save him even though it is difficult or painful he still must do so. If this will prevent the other person having to violate Shabbat, certainly he is obligated to save him in such a case. However, if the neighbor doesn't know about pikuach nefesh situation he is not obligated to do anything. </ref>		## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65), Rav Elyashiv (Ashrei Haish 2:44:11). Rav Nissim Karelitz (Chut Shani v. 4 p. 159-163) argues that it is an obligation upon every Jew to save his friend. If one person can save him even though it is difficult or painful he still must do so. If this will prevent the other person having to violate Shabbat, certainly he is obligated to save him in such a case. However, if the neighbor doesn't know about pikuach nefesh situation he is not obligated to do anything. </ref>
	## If a live wire fell there's no obligation to stand there all day to ~~prevent~~ people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. ~~41 fnt~~. 69)</ref>		## If someone has an emergency and needs to go to the hospital and he can either call an ambulance or ask his neighbor to drive him to the hospital. Is his neighbor obligated to drive him to the hospital to minimize the amount of driving on Shabbat that will be done? Rav Shlomo Zalman seems to hold that it is not necessary. However, Rav Nissim Karelitz argues that it is an obligation of that neighbor even though it will very inconvenient to be stuck at the hospital for the rest of the day.<ref>Chut Shani (v. 4 p. 161). His main point is that there's a mitzvah of lo taamod al dam reyecha upon each Jew. </ref>
			## If a live wire fell in the street there's no obligation to stand there all day to warn people from becoming injured by it. Instead, he may call the electric company to fix it.<ref>Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata 41:21). Rav Nissim Karelitz (Chut Shani v. 4 p. 161) agrees here since standing there all of Shabbat doesn't fix the problem. Since it is possible that someone will be endangered even with him standing there it is permitted to call the electric company to fix it.</ref>
	#If a person is informed of a relative who is very sick and it is pikuach nefesh for him to travel there on Shabbat to help save that relative, he may go. In that situation he may not call to someone there to check that the relative is still alive since doing so doesn't help the patient. Calling just to minimize desecration of Shabbat is not permitted.<ref>Rav Elyashiv (Ashrei Haish 2:44:12)</ref>		#If a person is informed of a relative who is very sick and it is pikuach nefesh for him to travel there on Shabbat to help save that relative, he may go. In that situation he may not call to someone there to check that the relative is still alive since doing so doesn't help the patient. Calling just to minimize desecration of Shabbat is not permitted.<ref>Rav Elyashiv (Ashrei Haish 2:44:12)</ref>

YitzchakSultan1: /* Pikuach Nefesh */

2024-03-03T21:44:31Z

Pikuach Nefesh

← Older revision		Revision as of 21:44, 3 March 2024
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	# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>		# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>
	# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.		# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.
	## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65), Rav Elyashiv (Ashrei Haish 2:44:11)</ref>		## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65), Rav Elyashiv (Ashrei Haish 2:44:11). Rav Nissim Karelitz (Chut Shani v. 4 p. 159-163) argues that it is an obligation upon every Jew to save his friend. If one person can save him even though it is difficult or painful he still must do so. If this will prevent the other person having to violate Shabbat, certainly he is obligated to save him in such a case. However, if the neighbor doesn't know about pikuach nefesh situation he is not obligated to do anything. </ref>
	## If a live wire fell there's no obligation to stand there all day to prevent people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. 41 fnt. 69)</ref>		## If a live wire fell there's no obligation to stand there all day to prevent people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. 41 fnt. 69)</ref>
			#If a person is informed of a relative who is very sick and it is pikuach nefesh for him to travel there on Shabbat to help save that relative, he may go. In that situation he may not call to someone there to check that the relative is still alive since doing so doesn't help the patient. Calling just to minimize desecration of Shabbat is not permitted.<ref>Rav Elyashiv (Ashrei Haish 2:44:12)</ref>

	===Infants===		===Infants===

YitzchakSultan1: /* Pikuach Nefesh */

2024-03-03T21:35:13Z

Pikuach Nefesh

← Older revision		Revision as of 21:35, 3 March 2024
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	# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>		# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>
	# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.		# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.
	## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65)</ref>		## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65), Rav Elyashiv (Ashrei Haish 2:44:11)</ref>
	## If a live wire fell there's no obligation to stand there all day to prevent people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. 41 fnt. 69)</ref>		## If a live wire fell there's no obligation to stand there all day to prevent people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. 41 fnt. 69)</ref>

YitzchakSultan1: /* Pikuach Nefesh */

2024-03-03T21:27:53Z

Pikuach Nefesh

← Older revision		Revision as of 21:27, 3 March 2024
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	# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>		# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>
			# If there's a pikuach nefesh (life-threatening situation) it isn't an obligation for others to experience pain to minimize the violation of Shabbat that the one who is in pikauch nefesh would have to do.
			## For example, if a doctor needs light to treat a choleh sheyesh bo sakana and there's a candle in another room, it is preferable to carry the candle from one room to the other instead of lighting a new candle. However, if taking the candle from the other room is going to cause a lot of pain to someone else, such as if there's someone else in the room with the candle who is sleeping and taking the candle will wake him up. There's no obligation for that person to experience pain in order to minimize the melacha that the doctor or choleh sheyesh bo sakana need to do for pikuach nefesh.<ref>Rav Shlomo Zalman (Shemirat Shabbat Kehilchata 32:65)</ref>
			## If a live wire fell there's no obligation to stand there all day to prevent people from becoming injured by it.<ref>Shemirat Shabbat Kehilchata (ch. 41 fnt. 69)</ref>

	===Infants===		===Infants===

YitzchakSultan1: /* If One is Critically Ill (Choleh Sheyesh Bo Sakana) */

2024-03-03T21:09:16Z

If One is Critically Ill (Choleh Sheyesh Bo Sakana)

← Older revision		Revision as of 21:09, 3 March 2024
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	#A person should violate Shabbat in order to save someone who tried to commit suicide.<ref>Yabia Omer OC 8:37:5, Chazon Ovadia Shabbat v. 1 p. 125 cited by Tiferet 328:5. Yabia Omer cites as support the Birkei Yosef 301:6, Maharam Yafa 13, Divrei Yisachar 169, Kli Chemda Ki Tzetsei, Maharam Rotenbuerg 39, Mishna Halachot 8:56, Maharil Diskin Kuntres Acharon 34, Tzitz Eliezer 8:15:4, Yeshuot Yisrael CM 21 to allow pikuach nefesh for someone who tried to commit suicide. On the other hand, Minchat Chinuch Kometz Mincha 230 and Vzot Lyehuda Kuntres Hashalom 11c seem to hold that pikuach nefesh doesn't apply to someone who tried to commit suicide.</ref>		#A person should violate Shabbat in order to save someone who tried to commit suicide.<ref>Yabia Omer OC 8:37:5, Chazon Ovadia Shabbat v. 1 p. 125 cited by Tiferet 328:5. Yabia Omer cites as support the Birkei Yosef 301:6, Maharam Yafa 13, Divrei Yisachar 169, Kli Chemda Ki Tzetsei, Maharam Rotenbuerg 39, Mishna Halachot 8:56, Maharil Diskin Kuntres Acharon 34, Tzitz Eliezer 8:15:4, Yeshuot Yisrael CM 21 to allow pikuach nefesh for someone who tried to commit suicide. On the other hand, Minchat Chinuch Kometz Mincha 230 and Vzot Lyehuda Kuntres Hashalom 11c seem to hold that pikuach nefesh doesn't apply to someone who tried to commit suicide.</ref>
	#After calling for help, one may hang up the phone if there will be further needs (various instruction, medical history, etc). However, if the patient has already been transported to the hospital and is absolutely certain that no further information will be needed, then one may not end the call.<ref>Mishna Halachot 3:46, Shmirat Shabbat KiHilchata 32:42</ref>		#After calling for help, one may hang up the phone if there will be further needs (various instruction, medical history, etc). However, if the patient has already been transported to the hospital and is absolutely certain that no further information will be needed, then one may not end the call.<ref>Mishna Halachot 3:46, Shmirat Shabbat KiHilchata 32:42</ref>

			=== Pikuach Nefesh ===

			# If there's a danger that is life threatening after Shabbat and he cannot or he doesn't know if he can save the person from the danger at that time, it is permitted on Shabbat to violate Shabbat to prevent the danger. However, if he can prevent the danger after Shabbat he must do so and not violate Shabbat.<ref>Igrot Moshe O.C. 3:69. Rav Moshe writes that also if it is known on Friday that there will be a danger on Shabbat and Friday is Yom Tov it is forbidden to violate Yom Tov. When the situation arises on Shabbat he should violate Shabbat and not violate Yom Tov. However, he quotes Netsiv who permits violating Yom Tov to avoid violating Shabbat in this case. Rav Elyashiv (Haarot Yoma 84b s.v. ubikar) agrees with Rav Moshe. However, Rav Shlomo Zalman (Shulchan Shlomo 328:4:7, Shemirat Shabbat Kehilchata ch. 32 fnt. 105) agrees with Netsiv. This is relevant to someone who is on dialysis and needs treatment either on Yom Tov or Shabbat. Rav Shlomo Zalman says that it is preferable to violate Yom Tov on Friday even though he could wait until Shabbat.</ref>

	===Infants===		===Infants===

YitzchakSultan1: /* If One is Critically Ill (Choleh Sheyesh Bo Sakana) */

2024-03-03T20:57:33Z

If One is Critically Ill (Choleh Sheyesh Bo Sakana)

← Older revision		Revision as of 20:57, 3 March 2024
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	===If One is Critically Ill (Choleh Sheyesh Bo Sakana)===		===If One is Critically Ill (Choleh Sheyesh Bo Sakana)===

	#It is permitted and a mitzvah to violate Shabbat in order to save a Jewish life.<ref>Gemara Yoma 84a, Rambam (Shabbat 2:1), Tur and Shulchan Aruch 328:2</ref> Even if there is only a doubt if the patient is critically ill<ref>Shulchan Aruch 328:6, Mishna Brurah 328:17, 328:26</ref> or if there is a doubt if the procedure will save the patient's life,<ref>Mishna Brurah 328:37</ref> nonetheless, it is a mitzvah to violate Shabbat in order to try to save a Jewish life.		#It is permitted and a mitzvah to violate Shabbat in order to save a Jewish life.<ref>Gemara Yoma 84a, Rambam (Shabbat 2:1), Tur and Shulchan Aruch 328:2. Rav Shlomo Zalman (Shulchan Shlomo 328:4:3) writes that if there's pikuach nefesh on Shabbat we're not pained about having to do melacha for pikuach nefesh. It is similar to milah on Shabbat which is permitted. </ref> Even if there is only a doubt if the patient is critically ill<ref>Shulchan Aruch 328:6, Mishna Brurah 328:17, 328:26</ref> or if there is a doubt if the procedure will save the patient's life,<ref>Mishna Brurah 328:37</ref> nonetheless, it is a mitzvah to violate Shabbat in order to try to save a Jewish life.
	#Someone who delays in saving a life out of a concern of violating Shabbat is sinning in a way that is tantamount to murder.<ref>Yerushalmi Yoma 8:5, Shulchan Aruch O.C. 328:2</ref> This is only true of a situation that needs to be dealt with immediately. In that case, it is forbidden to delay. But in a case of potential danger that is certainly not an immediate emergency it is correct and necessary to ask questions to minimize the violation of Shabbat.<ref>Aruch Hashulchan 328:2 quoting Risba</ref>		#Someone who delays in saving a life out of a concern of violating Shabbat is sinning in a way that is tantamount to murder.<ref>Yerushalmi Yoma 8:5, Shulchan Aruch O.C. 328:2</ref> This is only true of a situation that needs to be dealt with immediately. In that case, it is forbidden to delay. But in a case of potential danger that is certainly not an immediate emergency it is correct and necessary to ask questions to minimize the violation of Shabbat.<ref>Aruch Hashulchan 328:2 quoting Risba</ref>
	#A rabbi should be careful to teach his community that it is permitted and a mitzvah to violate Shabbat for life endangering concerns.<ref>Mishna Brurah 328:6</ref>		#A rabbi should be careful to teach his community that it is permitted and a mitzvah to violate Shabbat for life endangering concerns.<ref>Mishna Brurah 328:6</ref>

YitzchakSultan1: /* Diarrhea */

2024-03-03T20:52:36Z

Diarrhea

← Older revision		Revision as of 20:52, 3 March 2024
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	===If One is Critically Ill (Choleh Sheyesh Bo Sakana)===		===If One is Critically Ill (Choleh Sheyesh Bo Sakana)===

	#It is permitted and a mitzvah to violate Shabbat in order to save a Jewish life.<ref>Gemara Yoma 84a, Rambam (Shabbat 2:1), Tur and Shulchan Aruch 328:2</ref> Even if there is only a doubt if the patient is critically ill<ref>Shulchan Aruch 328:6, Mishna Brurah 328:17, 328:26</ref> or if there is a doubt if the procedure will save the patient's life,<ref>Mishna Brurah 328:37</ref> nonetheless, it is a mitzvah to violate Shabbat in order to try to save a Jewish life. Someone who delays in saving a life out of a concern of violating Shabbat is sinning in a way that is tantamount to murder.<ref>Shulchan Aruch O.C. 328:2</ref>		#It is permitted and a mitzvah to violate Shabbat in order to save a Jewish life.<ref>Gemara Yoma 84a, Rambam (Shabbat 2:1), Tur and Shulchan Aruch 328:2</ref> Even if there is only a doubt if the patient is critically ill<ref>Shulchan Aruch 328:6, Mishna Brurah 328:17, 328:26</ref> or if there is a doubt if the procedure will save the patient's life,<ref>Mishna Brurah 328:37</ref> nonetheless, it is a mitzvah to violate Shabbat in order to try to save a Jewish life.
			#Someone who delays in saving a life out of a concern of violating Shabbat is sinning in a way that is tantamount to murder.<ref>Yerushalmi Yoma 8:5, Shulchan Aruch O.C. 328:2</ref> This is only true of a situation that needs to be dealt with immediately. In that case, it is forbidden to delay. But in a case of potential danger that is certainly not an immediate emergency it is correct and necessary to ask questions to minimize the violation of Shabbat.<ref>Aruch Hashulchan 328:2 quoting Risba</ref>
	#A rabbi should be careful to teach his community that it is permitted and a mitzvah to violate Shabbat for life endangering concerns.<ref>Mishna Brurah 328:6</ref>		#A rabbi should be careful to teach his community that it is permitted and a mitzvah to violate Shabbat for life endangering concerns.<ref>Mishna Brurah 328:6</ref>
	#A person should violate Shabbat in order to save a non-Jew or non-religious Jew.<ref>Tiferet 329:4 citing Yabia Omer OC 8:38. He adds that if it could be minimized with shnayim she'asauha they should try to do so. See Mishna Brurah 330:8.</ref>		#A person should violate Shabbat in order to save a non-Jew or non-religious Jew.<ref>Tiferet 329:4 citing Yabia Omer OC 8:38. He adds that if it could be minimized with shnayim she'asauha they should try to do so. See Mishna Brurah 330:8.</ref>
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	#Since cellulitis may be life-threatening immediate medical attention is required. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>		#Since cellulitis may be life-threatening immediate medical attention is required. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

			=== Chapped Hands ===
			#For dried (or chapped) hands it is prohibited to rub them with either oil, ointment (Vaseline) or lotion. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481) </ref>One who regularly uses a pourable, liquid lotion or oil on his hands (whether they are chapped or not) may do so on [[Shabbat]], too, even if his hands are chapped.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A 327:1</ref>

			===Chapped Lips===

			#For dried or cracked lips one may not apply chap stick or any other medication, liquid or otherwise. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481), The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

	===Cold===		===Cold===
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	===Contact Lenses===		===Contact Lenses===
	#Some poskim permit putting soft contact lenses in contact solution.<ref>[[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 3)]]</ref> Others permit putting them in saline solution but not the disinfectant solution. Hard contacts are like dishes which can be cleaned. <Ref>Orchot Shabbat 13:11, [https://torah.org/torah-portion/weekly-halacha-5761-chayeisara/ Rabbi Doniel Neustadt]</ref>		#Some poskim permit putting soft contact lenses in contact solution.<ref>[[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 3)]]</ref> Others permit putting them in saline solution but not the disinfectant solution. Hard contacts are like dishes which can be cleaned.<Ref>Orchot Shabbat 13:11, [https://torah.org/torah-portion/weekly-halacha-5761-chayeisara/ Rabbi Doniel Neustadt]</ref>
	#Sephardim hold that it is permitted to soak contact lenses in their solution on Shabbat. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=3188 Rabbi Eli Mansour] </ref>		#Sephardim hold that it is permitted to soak contact lenses in their solution on Shabbat. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=3188 Rabbi Eli Mansour] </ref>

	===Cough===		===Cough===

	#Cough–medication may not be taken.<ref>Shmirat Shabbat KiHilchata 34:1,3). </ref> If the cough may be an indication of pneumonia or asthma, medication is permitted. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>		#Cough–medication may not be taken.<ref>Shmirat Shabbat KiHilchata 34:1,3). </ref> If the cough may be an indication of pneumonia or asthma, medication is permitted.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

			===Conception Pills===

			#Some poskim permit taking pills for conception.<ref>Chacham Ovadia Yosef, Rav Moshe Stern, and Rav Shlomo Zalman Auerbach cited on [http://www.halachayomit.co.il/EnglishDefault.asp?HalachaID=3319 Halacha Yomit], Orot Hatahara 16:52 </ref>

	===Deodorant===		===Deodorant===
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	===Diarrhea===		===Diarrhea===

	#For diarrhea one may not take medication unless one is in severe pain or weak all over. Any food or drink is permitted. A hot water bottle is permitted when one experiences strong pains. <ref>Mishna Brurah 326:19, The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>		#For diarrhea one may not take medication unless one is in severe pain or weak all over. Any food or drink is permitted. A hot water bottle is permitted when one experiences strong pains.<ref>Mishna Brurah 326:19, The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

	===~~Chapped hands~~===		=== Dislocated Limb ===

	#~~For dried (or chapped) hands~~ it is ~~prohibited~~ to ~~rub them with either oil, ointment (Vaseline) or lotion~~. <ref>~~39 Melachos (Rabbi Ribiat, vol 2, pg 481) </ref>One who regularly uses~~ a ~~pourable, liquid lotion or oil on his hands (whether they are chapped or not) may do so~~ on [[Shabbat~~]], too, even if his hands are chapped~~.~~<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A 327~~:~~1</ref>~~		# Many poskim hold that it is permitted to push a dislocated limb back into place on Shabbat.<ref>Shulchan Aruch O.C. 328:47 establishes that it is permitted to push a dislocated limb back into place on Shabbat. Magen Avraham 328:51 disagrees because the Gemara Shabbat 148a only permitted pushing a limb back into place if a bone cracked but just if it is dislocated. Shulchan Aruch Harav 328:52 agrees. Mishna Brurah 328:145 quotes Atzi Shitim who disagrees with Magen Avraham and defends Shulchan Aruch. He adds that even Magen Avraham agrees to allow a non-Jew to push the dislocated limb back into place. Shemirat Shabbat Kehilchata 33:17 follows Shulchan Aruch and Atzi Shitim.</ref>

	~~===Chapped lips===~~

	~~#For dried or~~ cracked ~~lips one may not apply chap stick or any other medication, liquid or otherwise~~. ~~<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481), The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>~~

	~~===Conception Pills===~~

	~~#Some poskim permit taking pills for conception~~.~~<ref>Chacham Ovadia Yosef, Rav Moshe Stern,~~ and ~~Rav Shlomo Zalman Auerbach cited on [http://www~~.~~halachayomit~~.co.~~il/EnglishDefault.asp?HalachaID=3319 Halacha Yomit], Orot Hatahara 16:52~~ </ref>

	===Ear Infection===		===Ear Infection===
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	===Headache===		===Headache===

	#For a headache medication should not be taken. If the headache is severe enough so that one feels weak all over or is forced to go to bed, medication may be taken. One who is unsure if he has reached that stage of illness may be lenient and take pain- relieving medication. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 100; Minchas Yitzchak 3:35; Be’er Moshe 1:33; 2:32. </ref>		#For a headache medication should not be taken. If the headache is severe enough so that one feels weak all over or is forced to go to bed, medication may be taken. One who is unsure if he has reached that stage of illness may be lenient and take pain- relieving medication.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 100; Minchas Yitzchak 3:35; Be’er Moshe 1:33; 2:32. </ref>

	===Heartburn===		===Heartburn===

	#For heartburn foods which will have a soothing effect may be eaten. Some poskim permit taking anti-acid medication while others are stringent. If the medicine is prescribed by a doctor, one may be lenient. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 98; Tzitz Eliezer 8:15 (15-21); Az Nidberu 1:31; Shemiras [[Shabbat]] K’hilchasah 34:4 </ref>		#For heartburn foods which will have a soothing effect may be eaten. Some poskim permit taking anti-acid medication while others are stringent. If the medicine is prescribed by a doctor, one may be lenient.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 98; Tzitz Eliezer 8:15 (15-21); Az Nidberu 1:31; Shemiras [[Shabbat]] K’hilchasah 34:4 </ref>

	===Hemorrhoids===		===Hemorrhoids===

	#For a mild case of hemorrhoids medication may not be taken. For a severe case, it is permitted to sit in a “sitz bath” (with water that heated before [[Shabbat]]), or use medicated pads or suppositories. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>		#For a mild case of hemorrhoids medication may not be taken. For a severe case, it is permitted to sit in a “sitz bath” (with water that heated before [[Shabbat]]), or use medicated pads or suppositories.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

	===Herniated ~~disc~~===		===Herniated Disc===

	#For a herniated disc (back and leg pain) ice packs or hot packs are permitted. Physical therapy exercises, e.g. stretching, are permitted. If the pain is severe to the degree that the entire body is in pain, painkillers or other [[medications]] are permitted as well. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>		#For a herniated disc (back and leg pain) ice packs or hot packs are permitted. Physical therapy exercises, e.g. stretching, are permitted. If the pain is severe to the degree that the entire body is in pain, painkillers or other [[medications]] are permitted as well.<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>

	===Indigestion===		===Indigestion===