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Medicine on Shabbat: Difference between revisions
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→Pikuach Nefesh
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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> | |||
# 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> | |||
## 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> | |||
===Infants=== | ===Infants=== | ||
