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Medicine on Shabbat: Difference between revisions
From Halachipedia
→Pikuach Nefesh
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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 | ## 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> | ||
