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Medicine on Shabbat: Difference between revisions
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#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 === | === Pikuach Nefesh (life-threatening situation) === | ||
# If there's a danger that | # If there's a danger that will be life threatening after Shabbat, and he cannot or he doesn't know if he can save the person from the danger after Shabbat, it is permitted 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 if one knows on Friday, which also happens to be Yom Tov, that there will be a danger on Shabbat, it is forbidden to violate Yom Tov. One should violate Shabbat when the danger actually arises 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> | ||
# | # One should try to minimize the violation of Shabbat to the extent possible when treating someone whose life is in danger. However, if this entails causing pain to someone else, then one should not attempt to minimize the violation of Shabbat. | ||
## 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 | ## 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), then there's no obligation to minimize the violation of Shabbat.<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) disagrees and thinks that there's an obligation upon every Jew to save his friend. If one person can save him, even though it is difficult or painful, he must still do so. If this will prevent the other person from having to violate Shabbat, he is certainly obligated to save him. 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 | ## 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 in order to minimize the amount of driving on Shabbat that will take place? Rav Shlomo Zalman seems to hold that it is not necessary. However, Rav Nissim Karelitz argues that the neighbor is obligated to drive him, even though it will very inconvenient for him 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 | ## If a live wire fell in the street, one may call the electric company to fix it. There is no obligation to minimize the violation of Shabbat by sitting there all day and warning passersby to be careful and avoid the live wire<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> | ||
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#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> | #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 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> | #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 | #Most authorities permit removing the Band-Aid from the protective tabs, while some are stringent. In order to satisfy all of the 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> | ||
===Cleaning a wound=== | ===Cleaning a wound=== | ||
#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> Note that doctors today do not recommend this.<ref>[https://www.webmd.com/first-aid/ss/slideshow-wound-care-dos-and-donts WebMD], [https://www.bannerhealth.com/healthcareblog/teach-me/its-time-to-get-hydrogen-peroxide-out-of-your-medicine-cabinet#:~:text=Hydrogen%20peroxide%20is%20not%20an,not%20worth%20the%20antiseptic%20effect.%E2%80%9D Bannerhealth.com]</ref> The recommended solution is to wash the wound with soap and water. | #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> Note that doctors today do not recommend this.<ref>[https://www.webmd.com/first-aid/ss/slideshow-wound-care-dos-and-donts WebMD], [https://www.bannerhealth.com/healthcareblog/teach-me/its-time-to-get-hydrogen-peroxide-out-of-your-medicine-cabinet#:~:text=Hydrogen%20peroxide%20is%20not%20an,not%20worth%20the%20antiseptic%20effect.%E2%80%9D Bannerhealth.com]</ref> The recommended solution is to wash the wound with soap and water. | ||
===Braces=== | ===Braces=== | ||
#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 | #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 procedure cannot be achieved with medicine. Since one's teeth cannot be fixed with medicine, there's no concern that one will come to grinding herbs. </ref> | ||
===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 | #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 exercise to the point of breaking a sweat on Shabbat, as this is considered refuah. Shemirat Shabbat Kehilchata 34:22 agrees.</ref> | ||
#Someone | #Someone who is healthy 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> | ||
==Specific conditions== | ==Specific conditions== | ||
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===Arthritis=== | ===Arthritis=== | ||
#Anti-inflammatory medication for mild arthritis | #Anti-inflammatory medication for mild arthritis may not be taken on Shabbat. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | ||
===Asthma=== | ===Asthma=== | ||
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===Baby Cream=== | ===Baby Cream=== | ||
#If a baby has a rash it | #If a baby has a rash, it's permitted to dab on some baby rash cream and not rub it in. If the cream would become completely absorbed into the skin, and no trace would be left on the surface of the skin, it would be permitted to even rub it in.<ref>[http://www.dailyhalacha.com/Display.asp?ClipID3542 Rabbi Mansour] explained that according to Rav Ovadia it was permitted to use a medicine for a baby who is in pain because they are considered a choleh shein bo sakana (Rama 328). Dabbing on the cream without rubbing or smoothing it is permitted based on the Chazon Ish. Furthermore, it is permitted to rub in the cream completely and it isn't considered memare'ach (Yabia Omer 4:27 based on Magen Avraham).</ref> | ||
===Back or Neck Brace=== | ===Back or Neck Brace=== | ||
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===Bandage=== | ===Bandage=== | ||
#It is permissible to put on an ace bandage on [[Shabbat]] as long as you don't tie anything permanent. <ref>Contemporary Questions in Halacha and Hashkafa pg. 144 writes that this is because it wasn't included in the initial gezeira of [[refuah]] since its benefits cannot be duplicated with pills or other standard medicines. </ref> | #It is permissible to put on an ace bandage on [[Shabbat]], as long as you don't tie anything permanent. <ref>Contemporary Questions in Halacha and Hashkafa pg. 144 writes that this is because it wasn't included in the initial gezeira of [[refuah]] since its benefits cannot be duplicated with pills or other standard medicines. </ref> | ||
===Bee sting=== | ===Bee sting=== | ||
#If one has a bee or wasp sting the stinger may be removed and the area may be washed with ice water, lemon juice or vinegar, etc. The area may not be soaked, however, in those liquids. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 478), [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], See Mishna Brurah 328:141,142 </ref> | #If one has a bee or wasp sting, the stinger may be removed and the area may be washed with ice water, lemon juice or vinegar, etc. The area may not be soaked, however, in those liquids. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 478), [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], See Mishna Brurah 328:141,142 </ref> | ||
#One may use liquid or spray insect repellent on [[Shabbat]]. <ref>Shemiras [[Shabbat]] K’hilchasah 14:35; Shalmei Yehudah, pg. 179, [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org]</ref> | #One may use liquid or spray insect repellent on [[Shabbat]]. <ref>Shemiras [[Shabbat]] K’hilchasah 14:35; Shalmei Yehudah, pg. 179, [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org]</ref> | ||
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===Bone Fracture=== | ===Bone Fracture=== | ||
#For a simple bone fracture a non-Jew may be asked to do anything necessary, e.g., make a phone call, drive a car, take x-rays or put on a cast. [If a non-Jew is not available, some poskim permit a Jew to do these acts if they are done with a shinui, in an abnormal manner. <ref>This is the view of Shulchan Aruch ha-Rav 328:19 and Eglei Tal ([[Tochen]] 18). Some poskim (Rav S.Z. Auerbach, quoted in Shemiras [[Shabbat]] K’hilchasah 33, note 18; Shevet ha-Levi 8:93) rule that one may rely on this view, especially when there is “danger to a limb.” Note, however, that Mishna Brurah, Aruch ha-Shulchan and most poskim do not agree with this leniency. </ref>] If there is even a small chance of internal bleeding, e.g., the thigh or pelvis bone was fractured, or if the elbow was shattered, all [[Shabbat]] restrictions are lifted. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | #For a simple bone fracture, a non-Jew may be asked to do anything necessary, e.g., make a phone call, drive a car, take x-rays or put on a cast. [If a non-Jew is not available, some poskim permit a Jew to do these acts if they are done with a shinui, in an abnormal manner. <ref>This is the view of Shulchan Aruch ha-Rav 328:19 and Eglei Tal ([[Tochen]] 18). Some poskim (Rav S.Z. Auerbach, quoted in Shemiras [[Shabbat]] K’hilchasah 33, note 18; Shevet ha-Levi 8:93) rule that one may rely on this view, especially when there is “danger to a limb.” Note, however, that Mishna Brurah, Aruch ha-Shulchan and most poskim do not agree with this leniency. </ref>] If there is even a small chance of internal bleeding, e.g., the thigh or pelvis bone was fractured, or if the elbow was shattered, all [[Shabbat]] restrictions are lifted. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | ||
===Bow Legged Baby=== | ===Bow Legged Baby=== | ||
#It is forbidden to straighten the legs of a bow-legged baby on Shabbat since doing so is considered an act of healing.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/893696/rabbi-hershel-schachter/berachos-64-35a-36a-kol-haneheneh-making-a-living-vs-learning-kevius-for-maaser-pas-habaah-bekisnin-medications/ Rav Schachter (Brachot Shiur 64 min 107)]</ref> | #It is forbidden to straighten the legs of a bow-legged baby on Shabbat, since doing so is considered an act of healing.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/893696/rabbi-hershel-schachter/berachos-64-35a-36a-kol-haneheneh-making-a-living-vs-learning-kevius-for-maaser-pas-habaah-bekisnin-medications/ Rav Schachter (Brachot Shiur 64 min 107)]</ref> | ||
===Cellulites=== | ===Cellulites=== | ||
#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 === | === 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 | #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 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=== | ===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> | #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=== | ||
#For a cold one may not take [[medications]] or vitamins | #For a cold, one may not take [[medications]] or vitamins<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481), [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], Rav S.Z. Auerbach (Shemiras [[Shabbat]] K’hilchasah 34, note 52) write that there is room for leniency in kavod ha-beriyos situations, e.g., a constantly dripping nose which is disturbing to people who are around him.</ref> unless one is experiencing discomfort in one's whole body or is bedridden. However, one may eat chicken soup or tea with honey to relieve oneself.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481), The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | ||
===Contact Lenses=== | ===Contact Lenses=== | ||
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=== Dislocated Limb === | === Dislocated Limb === | ||
# 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 | # 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, not if it just 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 allows a non-Jew to push the dislocated limb back into place. Shemirat Shabbat Kehilchata 33:17 follows Shulchan Aruch and Atzi Shitim.</ref> | ||
===Ear Infection=== | ===Ear Infection=== | ||
#For an ear infection all [[medications]] are permitted. Cotton balls may be inserted. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], It is prohibited to tear cotton balling on [[Shabbat]]; Minchas Yitzchak 4:45; Shemiras [[Shabbat]] K’hilchasah 35:20. </ref> Even if the infection is no longer present, prescribed medicine begun on a weekday must be continued until finished in order to avoid a relapse. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | #For an ear infection, all [[medications]] are permitted. Cotton balls may be inserted. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], It is prohibited to tear cotton balling on [[Shabbat]]; Minchas Yitzchak 4:45; Shemiras [[Shabbat]] K’hilchasah 35:20. </ref> Even if the infection is no longer present, prescribed medicine begun on a weekday must be continued until finished in order to avoid a relapse. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | ||
===Eye Inflammation=== | ===Eye Inflammation=== | ||
#For an eye inflammation eye drops (or ointment) may be | #For an eye inflammation, eye drops (or ointment) may be inserted in the eye. If the eye is not inflamed but merely irritated, no medication is permitted. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt) based on S”A O.C. 328:20. Shulchan Aruch O.C. 328:9 states that if someone's eyes are inflamed or it has pus or blood coming out, or tears pouring out, one can violate Shabbat. Mishna Brurah 328:22 quotes the Gemara which explains that even though for a regular Sakanat Ever we shouldn't violate Shabbat, since the health of a person's eyes are linked to his entire health he can violate Shabbat.</ref> Some permit putting in eye drops even if they are irritated.<ref>Chazon Ovadia Shabbat v. 3 p. 233 cited by Tiferet 328:31</ref> | ||
#If the patient feels a stabbing pain in the eye, major pains, or has a sharp drop in vision | #If the patient feels a stabbing pain in the eye, major pains, or has a sudden sharp drop in vision, he can violate Shabbat to be healed.<ref>Chazon Ovadia v. 3 p. 234 and Chut Shani 4:89:16 cited by Tiferet 328:31. Chazon Ovadia explains that even though the doctors say that today there's no concern that a loss of a person's vision will lead to a premature death, we can continue to follow the health concern of the gemara.</ref> | ||
===Fever=== | ===Fever=== | ||
#For a fever | #For a fever, all oral [[medications]] may be taken. A mercury thermometer may be used. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 306:7 </ref> If a person is suffering from high-grade fever, a non-Jew may be asked to do whatever the patient needs in order to feel better.<ref>Mishna Brurah 328:46, 47 </ref> If the cause of the fever is unknown, a doctor should be consulted. | ||
#A regular fever can be treated with oral medication | #A regular fever can be treated with oral medication (it's treated as a Choleh Shein Bo Sakana who can have medicine). If the fever is abnormal, such as if it is 104 F or more, it isn't reduced by medicine and its cause is unknown, a person can violate Shabbat because it is a Safek Choleh Sheyesh Bo Sakana. For a child or elderly person, even if the fever isn't so high, one can violate Shabbat to heal them.<ref>Chazon Ovadia v. 3 p. 244-6 cited by Tiferet 328:26</ref> | ||
===Headache=== | ===Headache=== | ||
#For a headache medication should not be taken. If the headache is severe enough | #For a headache, medication should not be taken. If the headache is severe enough that one feels weak all over or is forced to be bedridden, 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=== | ||
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===Migraine=== | ===Migraine=== | ||
#For a migraine headache any oral [[medications]] may be taken. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | #For a migraine headache, any oral [[medications]] may be taken. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> | ||
===Mouthwash=== | ===Mouthwash=== | ||
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===Nosebleed=== | ===Nosebleed=== | ||
#For a nosebleed bleeding may be stopped with a tissue or a napkin. If none is available, a cloth napkin may be used. <ref>Mishna Brurah 328:146 </ref> | #For a nosebleed, bleeding may be stopped with a tissue or a napkin. If none is available, a cloth napkin may be used. <ref>Mishna Brurah 328:146 </ref> | ||
===Raynaud’s Syndrome=== | ===Raynaud’s Syndrome=== | ||
#One who is ill or in need of using chemical hand warmers on [[Shabbat]], such as in the case of Raynaud's syndrome, or a soldier on guard duty who must remain alert may do so on [[Shabbat]].<ref>[http://www.yeshiva.co/ask/?id=4876 Yeshiva.org] based on Rav Dov Lior in his book Dvar Chevron Siman 236 pg. 125 </ref> See [[Getting_Dressed_on_Shabbat#Hand_Warmers_on_Shabbat]] for the fuller discussion. | #One who is ill or in need of using chemical hand warmers on [[Shabbat]], such as in the case of Raynaud's syndrome, or a soldier on guard duty who must remain alert, may do so on [[Shabbat]].<ref>[http://www.yeshiva.co/ask/?id=4876 Yeshiva.org] based on Rav Dov Lior in his book Dvar Chevron Siman 236 pg. 125 </ref> See [[Getting_Dressed_on_Shabbat#Hand_Warmers_on_Shabbat]] for the fuller discussion. | ||
===Psychotic Break=== | ===Psychotic Break=== | ||
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===Retinal Tear=== | ===Retinal Tear=== | ||
#If the retina of the eye becomes torn or detached one should go to the hospital or one's doctor immediately.<ref>Chazon Ovadia v. 3 p. 234 cited by Tiferet 328:31</ref> | #If the retina of the eye becomes torn or detached, one should go to the hospital or one's doctor immediately.<ref>Chazon Ovadia v. 3 p. 234 cited by Tiferet 328:31</ref> | ||
===Retainer=== | ===Retainer=== | ||
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===Scab=== | ===Scab=== | ||
#It is permitted to remove a scab as long as blood is not drawn from the wound. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 328:22 and Mishna Brurah 90. </ref> | #It is permitted to remove a scab, as long as blood is not drawn from the wound. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 328:22 and Mishna Brurah 90. </ref> | ||
===Sleep disorder=== | ===Sleep disorder=== | ||
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#Pressure may be applied to a cut to stop bleeding. Sucking or [[squeezing]] out blood is prohibited. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], Mishna Brurah 328:147 </ref> | #Pressure may be applied to a cut to stop bleeding. Sucking or [[squeezing]] out blood is prohibited. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], Mishna Brurah 328:147 </ref> | ||
#It is permitted to remove a thorn slowly so that it won’t cause blood to come out. If it is impossible to remove without blood coming out it is nonetheless permitted to relieve pain.<ref>Machasit Hashekel 328:32 is lenient if it is impossible to avoid since it is only derabbanan and for tzaar it is permitted. Kaf Hachaim 308:96 agrees. However, Shulchan Aruch Harav 308:38, Gedulat Elisha 308:53, and Ben Ish Chai Miketz Shana Sheniya n. 12 are strict if it is a pesik reisha. Tehilah LDovid 328:47 asks why would it be forbidden if it is a pesik reisha since it is only a derabbanan of chavala and for tzaar it is permitted. He rejects the implication otherwise from Tosfot Sanhedrin 85a s.v. vrabbi shimon. Biur Halacha 308:11 s.v. hakotz explained the Magen Avraham like the Shulchan Aruch Harav and cites the Chemed Moshe who is lenient like the Machasit Hashekel. Rav Nevinsal in Byitzchak Yikareh 308:11 that he thinks the opinion of the Chemed Moshe is reasonable. See Leviat Chen who agrees.</ref> | #It is permitted to remove a thorn slowly so that it won’t cause blood to come out. If it is impossible to remove without blood coming out, it is nonetheless permitted to relieve pain.<ref>Machasit Hashekel 328:32 is lenient if it is impossible to avoid since it is only derabbanan and for tzaar it is permitted. Kaf Hachaim 308:96 agrees. However, Shulchan Aruch Harav 308:38, Gedulat Elisha 308:53, and Ben Ish Chai Miketz Shana Sheniya n. 12 are strict if it is a pesik reisha. Tehilah LDovid 328:47 asks why would it be forbidden if it is a pesik reisha since it is only a derabbanan of chavala and for tzaar it is permitted. He rejects the implication otherwise from Tosfot Sanhedrin 85a s.v. vrabbi shimon. Biur Halacha 308:11 s.v. hakotz explained the Magen Avraham like the Shulchan Aruch Harav and cites the Chemed Moshe who is lenient like the Machasit Hashekel. Rav Nevinsal in Byitzchak Yikareh 308:11 that he thinks the opinion of the Chemed Moshe is reasonable. See Leviat Chen who agrees.</ref> | ||
===Strep throat=== | ===Strep throat=== | ||
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#It is permitted to press a knife, etc. against the skin to prevent or minimize swelling.<ref>Mishna Brurah 328:144 </ref> | #It is permitted to press a knife, etc. against the skin to prevent or minimize swelling.<ref>Mishna Brurah 328:144 </ref> | ||
#It is permitted to wash or soak the swollen area in water.<ref>Tzitz Eliezer 8:15 (15-12) </ref> It is permitted to place a compress,<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)writes in order to avoid [[sechitah]] and/or libun, only paper towels or napkins should be used and care should be taken not to squeeze them.</ref> ice (placed in plastic bag) or any frozen item over a swollen area.<ref>Be’er Moshe 1:33-18, Contemporary Questions in Halacha and Hashkafa pg. 144, [http://www.learntorah.com/lt-shiur-details.aspx?id=4985 Rabbi Meyer Yedid]. Rabbi Yedid says that this is because the [[refuah]] cannot be replicated through medicines and therefore wasn't included in the rabbinic enactment against [[refuah]]. See also Shemiras [[Shabbat]] K’hilchasah 35:35 </ref> Some forbid applying an ice pack if it is clearly being done for medicinal reasons.<ref>Rabbi Heinemann cited by the [https://www.star-k.org/articles/kashrus-kurrents/kashrus-kurrents-2019/6238/medicine-on-shabbos-questions-and-answers-from-rav-moshe-heinemann-shlita/ Star-K]. See Shulchan Shlomo 328:37 and Halachos of Refuah on Shabbos p. 29.</ref> | #It is permitted to wash or soak the swollen area in water.<ref>Tzitz Eliezer 8:15 (15-12) </ref> It is permitted to place a compress,<ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)writes in order to avoid [[sechitah]] and/or libun, only paper towels or napkins should be used and care should be taken not to squeeze them.</ref> ice (placed in plastic bag) or any frozen item over a swollen area.<ref>Be’er Moshe 1:33-18, Contemporary Questions in Halacha and Hashkafa pg. 144, [http://www.learntorah.com/lt-shiur-details.aspx?id=4985 Rabbi Meyer Yedid]. Rabbi Yedid says that this is because the [[refuah]] cannot be replicated through medicines, and therefore wasn't included in the rabbinic enactment against [[refuah]]. See also Shemiras [[Shabbat]] K’hilchasah 35:35 </ref> Some forbid applying an ice pack if it is clearly being done for medicinal reasons.<ref>Rabbi Heinemann cited by the [https://www.star-k.org/articles/kashrus-kurrents/kashrus-kurrents-2019/6238/medicine-on-shabbos-questions-and-answers-from-rav-moshe-heinemann-shlita/ Star-K]. See Shulchan Shlomo 328:37 and Halachos of Refuah on Shabbos p. 29.</ref> | ||
===Toothache=== | ===Toothache=== | ||
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== Vaccination == | == Vaccination == | ||
# It is permitted to vaccinate a healthy person on shabbat in a case where there is a risk that they will get sick and be endangered. If the doctor's opinion is that the vaccine is urgent then it is even permissible to violate Torah-level prohibitions, such as writing for registration purposes or driving in a car to buy the dose.<ref>Shemirat Shabbat KeHilchata, 32:62.</ref> | # It is permitted to vaccinate a healthy person on shabbat in a case where there is a risk that they will get sick and be endangered. If the doctor's opinion is that the vaccine is urgent, then it is even permissible to violate Torah-level prohibitions, such as writing for registration purposes or driving in a car to buy the dose.<ref>Shemirat Shabbat KeHilchata, 32:62.</ref> | ||
==Medical Plaster== | ==Medical Plaster== | ||
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==Ripping the Packaging of a Medicine== | ==Ripping the Packaging of a Medicine== | ||
#According to the opinion of some poskim, on [[Shabbos]] one should rip the wrapping around a medication by destroying it and making it useless.<ref>Nishmas Avraham 1:340:5:page 245. </ref> | #According to the opinion of some poskim, on [[Shabbos]], one should rip the wrapping around a medication by destroying it and making it useless.<ref>Nishmas Avraham 1:340:5:page 245. </ref> | ||
==Specific medicines== | ==Specific medicines== | ||
===Foods and drinks=== | ===Foods and drinks=== | ||
#Even someone with a minor ailment may eat food which healthy people eat even if one’s intention is for improving one’s health. For example, someone who has a head ache may eat honey, a lemon, or suck on candy. Someone who has a hoarse throat may swallow a raw egg.<ref>Shemirat Shabbat KeHilchata 34:4 based on Shulchan Aruch 328:37, Aruch Hashulchan 328:48. Refer to Mishna Brurah 328:117-118. See Ketzos Ha’shulchan 134:16:pages 31-32 in depth on what constitutes a | #Even someone with a minor ailment may eat food which healthy people eat even if one’s intention is for improving one’s health. For example, someone who has a head ache may eat honey, a lemon, or suck on candy. Someone who has a hoarse throat may swallow a raw egg.<ref>Shemirat Shabbat KeHilchata 34:4 based on Shulchan Aruch 328:37, Aruch Hashulchan 328:48. Refer to Mishna Brurah 328:117-118. See Ketzos Ha’shulchan 134:16:pages 31-32 in depth on what constitutes a healthy person's food. </ref> | ||
#Foods and drinks are permitted even when they are consumed for medicinal purposes. For example, one may have tea for a sore throat on [[Shabbat]].<ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], 39 Melachos (Rabbi Ribiat, vol 2, pg 477) </ref> | #Foods and drinks are permitted even when they are consumed for medicinal purposes. For example, one may have tea for a sore throat on [[Shabbat]].<ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], 39 Melachos (Rabbi Ribiat, vol 2, pg 477) </ref> | ||
===Tylenol or Aspirin=== | ===Tylenol or Aspirin=== | ||
#Many poskim are of the opinion that Tylenol® and aspirin should not be taken even though healthy people may take them as well.<ref>Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, 2:32, 6:39, Shraga Hameir 2:40, Refuas Yisroel page 16:footnote 42. Refer to Divrei Chachumim pages 137-138:389 who quotes a lenient opinion. </ref> However, if one is in great pain then taking them is permitted.<ref>Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, Refuas Yisroel page 16:footnote 42, Chazon Ovadia v. 4 p. 141 cited by Tiferet 328:1 </ref> | #Many poskim are of the opinion that Tylenol® and aspirin should not be taken, even though healthy people may take them as well.<ref>Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, 2:32, 6:39, Shraga Hameir 2:40, Refuas Yisroel page 16:footnote 42. Refer to Divrei Chachumim pages 137-138:389 who quotes a lenient opinion. </ref> However, if one is in great pain, then taking them is permitted.<ref>Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, Refuas Yisroel page 16:footnote 42, Chazon Ovadia v. 4 p. 141 cited by Tiferet 328:1 </ref> | ||
#Some are lenient to take ibuprofen if a person regularly takes them and if they don't take it they'll be in pain.<ref>Yalkut Yosef v. 4 p. 143 cited by Tiferet 328:2</ref> | #Some are lenient to take ibuprofen if a person regularly takes them and if they don't take it they'll be in pain.<ref>Yalkut Yosef v. 4 p. 143 cited by Tiferet 328:2</ref> | ||
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==Elective Surgery== | ==Elective Surgery== | ||
#One should make sure to schedule | #One should make sure to schedule an elective surgery within the first three days of the week, but not on or after Wednesday. However, after the fact, and if one did the surgery at such a time, and there is a situation of Pikuach Nefesh, it is totally permissible to violate [[Shabbat]] like any other sick person in danger. <ref>Shemirat Shabbat KeHilchata 32:33 based on the idea of Baal HaMoer quoted in Shulchan Aruch O.C. 248:4. [https://www.torahanytime.com/#/lectures?a=131251 Rav Shmuel Fuerst] said that he heard Rav Moshe Feinstein rule the same way. Shemirat Shabbat KeHilchata (chap 32 note 99) quotes Rav Shlomo Zalman who says that if an expert doctor who is needed for this surgery is only available on Wednesday through Friday, then it's permissible to schedule the surgery then. For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]].</ref> Sephardim can be lenient to schedule such a surgery on Wednesday but not past Thursday.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 60) </ref> | ||
==Inducing labor== | ==Inducing labor== | ||
#It is permissible for a pregnant woman who is past her term to receive a hormone infusion to induce labor if the doctor feels that there danger to the life of the mother or fetus.<ref>Shemirat Shabbat KeHilchata (chap 32, note 98 (note 100, in new one)).For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref> | #It is permissible for a pregnant woman who is past her term to receive a hormone infusion to induce labor if the doctor feels that there is danger to the life of the mother or the fetus.<ref>Shemirat Shabbat KeHilchata (chap 32, note 98 (note 100, in new one)).For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref> | ||
== | ==Caesarean Section== | ||
#If | #If the doctor says that a woman needs to have a caesarean section, and she is able to choose when to schedule the surgery, she should schedule it for the first three days of the week and not Wednesday through Friday.<ref>Shemirat Shabbat KeHilchata 36:4 based on the principle of the Baal HaMoer. For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref> | ||
==A Doctor on Call== | ==A Doctor on Call== | ||
