Medicine on Shabbat: Difference between revisions

One of several rabbinic decrees that our Sages enacted in order to guard the sanctity of [[Shabbat]] concerns the use of [[medications]]. In the opinion and experience of the Rabbis, easy access to medicine could lead to the transgression of certain [[Shabbat]] Labors. While issuing the decree, however, the Rabbis were lenient in certain cases of those suffering pain or distress. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt). In regard to the [[muktzah]] status of pills and other [[medications]] see Minchas [[Shabbos]] 88:footnote 77, Har Tzvi tal harim tochain 2, Shalmei Yehuda 10:15:footnote 46, Zera Yaakov 13:page 153, Nachlas Yisroel pages 633-650 in depth, Shulchan Shlomo 318:7:2:page 298, Ohr Yisroel 6:pages 17-20, Aruch Ha’shulchan 308:59, Bais Avi 3:52, Avnei Yushfei 5:62.</ref> (See the footnote for some background)<ref>*Rashi ([[Shabbat]] 53b s.v. Gezerah) explains that there is a rabbinic decree not to do an medical practice on [[Shabbat]] because one might come to violate the prohibition of [[Tochen]] ([[grinding]]) the ingredients for the medicine. [[Maggid]] Mishna ([[Shabbat]] 2:10) draws a distinction between one is sick but isn't in danger of his life and a person who is pain. Tur and Shulchan Aruch 338:1 rule that a healthy person who is in pain may not do any activity of healing because of the rabbinic decree.</ref>. The details of what's permissible and what's forbidden are described below. These laws are true for the first day of [[Yom Tov]] and the two days of [[Rosh Hashana]] as well. <ref>The same halacha applies to the first day of [[Yom Tov]] (Refer to Magen Avraham 532:2, Chai Adom 23:1, Kitzur Shulchan Aruch 98:33, Mishna Brurah 532:5, [[Yom Tov]] Shenei K’hilchoso 1:22, Nishmas Avraham 1:pages 275-276) and both days of [[Rosh Hashana]]h (Nishmas Avraham 1:600:1, see Shemiras [[Shabbos]] K’hilchoso 31:28, [[Yom Tov]] Shenei K’hilchoso 1:22:footnote 76, Shevet Ha’kehusi 1:156 ) </ref>

#If one has fever, feels weak all over, or feels bad enough to require bed rest, he can be classified as a “patient not dangerously ill” (Choleh Shein Bo Sakana) and he is permitted to take oral [[medications]]. <ref>Mishna Brurah 328:121 permits taking an oral medication without any shinui (alteration from the normal procedure). Yalkut Yosef ([[Shabbat]], vol 4, pg 129) and 39 Melachos (Rabbi Ribiat, vol 2, pg 492) agree with the Mishna Brurah. [http://hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=112 Mishkenot Yacov O.C. 117] seems to disagree.

#Since “requiring bed rest” and “weak all over” are subjective terms, it is up to each individual to determine his personal pain threshold. There is no requirement to be overly stringent when judging the degree of illness. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org]. See also Sh"t Tzitz Eliezer 14:50-7 and 17:13. </ref>

#Some poskim hold that it is forbidden to perform a biblically prohibited action on [[Shabbat]] (melacha deoritta) for someone who is in the category of "patient not dangerously ill" even if one does it in an abnormal manner (Shinui).<ref>Shemirat Shabbat KeHilchata 32:2</ref> Some, however, hold that it is permitted to do actions in an abnormal way (Shinui) for a "patient not dangerously ill".<ref>Eglei Tal ([[Tochen]] #18), [http://www.yutorah.org/lectures/lecture.cfm/797263/Rabbi_Hershel_Schachter/Shiur_#3_-_Shabbos_-_melacha_sh'eina_tzericha_l'gufa Rabbi Hershel Schachter in a shiur on yutorah.org (towards end of shiur)]</ref>

#It is permitted and a mitzvah to violate Shabbat in order to safe 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 safe 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 328:2</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 should not end the call.<ref>Mishna Halachot 3:46, Shmirat Shabbat KiHilchata 32:42</ref>

#Although one who is not classified as “ill” may not begin taking medicine on [[Shabbat]], still, some poskim hold that one who requires daily medication for an ongoing condition may continue doing so on [[Shabbat]] as well, <ref>Chazon Ish (oral ruling, quoted in Imrei Yosher on Moed 97, Daat Chazon Ish 7:19, Dinim Vihanhagot Chazon Ish 15:1), Shulchan Shlomo 328:59, Beer Moshe 1:33:8, 4:31, Avnei Yushfei 1:90:3, Rivevos Ephraim 3:227, 4:97:54, 5:202, Oz Nedberu 1:31:5, 4:24. Refer to Shemiras [[Shabbos]] K’hilchoso 34:footnote 76, chelek 3:34:footnote 76. <br />

Rav S. Kluger (Sefer ha-Chayim 328:10 and Shenos Chayim 1:152) go even further and permit continuing taking medicine on [[Shabbat]], even of the patient is not medically required to take the medicine on a daily basis. Minchas [[Shabbat]] 91:9; Tzitz Eliezer 8:15-15:15; Rav Y.S. Elyashiv (Koveitz Teshuvos, O.C. 1:40, and oral ruling, quoted in Refuas Yisrael, pg. 14) agree with Rav Kluger. </ref> while others disagree. <ref>Igros Moshe, O.C. 3:53. Refer also to Da’as Torah 328:37 who is stringent.</ref>

#Some say that one may only take an ongoing medication on [[Shabbat]] if skipping a day of medication would be detrimental to the patient's health or if the medication must be taken for a number of consecutive days such that it is impossible not to take it on [[Shabbat]]. <ref>Rav S.Z. Auerbach (Shemiras [[Shabbat]] K’hilchasah 34, note 77, in the new edition). Rav Shlomo Zalman Auerbach held that it was only permitted to take an ongoing medication on [[Shabbat]] if skipping a day in middle of continuous medication would cause the patient damage or if the medication must be done for a certain number of days which would automatically include [[Shabbat]]. Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/798018/Rabbi_Hershel_Schachter/Shiur_#11_-_Shabbos_-_Memachaik,_Memare'ach in a shiur on yutorah.org (min 44-48)]) explained that the gemara Avoda Zara 28a seems to clearly support the opinion of those who say that one may not take medication on [[Shabbat]] even if one began to take the medication before [[Shabbat]]. However, he also cited the opinion of the Brit Olam who held that if the only way to take a certain medication was to take it for a number of consecutive days which includes [[Shabbat]], it would be permitted to take the medication on [[Shabbat]]. </ref>

#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, Piskeh 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>

#Most authorities permit removing the Band-Aid from the protective tabs, while some are stringent and so to satisfy all opinions one may prepare Band-Aids for [[Shabbat]] use 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>

#It is permitted to clean and bandage a wound or to pour hydrogen peroxide over it. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on Shulchan Aruch 328:23</ref>

#Braces may be worn on [[Shabbat]] because there is no medicine for aligning teeth properly. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)writes that it is permissible to wear braces on [[Shabbat]] because the goal of the treatment or procedure can only be achieved without the use of medicine. </ref>