May a Jew violate an issur d’rabanan for the sake of an ill person? 

This section deals with a person who is defined by Chazal as a çåìä ùàéï áå ñëðä – one who is bedridden on account of illness, or whose entire body aches even though the person is not lying in bed. In other words, a person whose life is not in danger.

We find several opinions amongst the Rishonim. As we will see, [1] their opinions are derived from the different interpretations of the gemora that deal with the treatment of the ill.

The gemora in Avodah Zarah 29a writes about a certain medical condition where the Unkli (tonsils –Aruch) would obstruct the esophagus, and the Rambam writes (2:10) that one may “raise” the Unkli on Shabbos.

A gemora in Shabbos 148a says that îçæéøéï àú äùáø, which could either mean that one may set a broken bone on Shabbos (when it does not involve a melacha d’oraisso), or one may reinstate a shoulder that came out of its socket (or any other limb). [2]

The Rambam sees that one may violate an issur d’rabanan for the sake of an ill person on Shabbos.

On the other hand, the Ramban interprets these gemoras differently and says that in both cases the limb is in danger and that is why one may violate an issur d’rabanan in the normal manner, but when a limb is not in danger the halacha is different.

The gemora in Shabbos 134a cites the Chachamim who say that one may not mix wine and oil vigorously on Shabbos for the sake of an ill person. [3] The Ramban [4] sees from this gemora that a Jew may not violate an issur d’rabanan in the normal manner for the sake of an ill person. However, if the medication is administered b’shinui (in a deviation from the normal manner) it is permitted. [5] 

How does the Ramban explain the gemora of “raising the Unkli”, is it not proof that one may apply a therapy on Shabbos? 

The Maggid Mishne says that the Ramban understands that the Unkli presents a danger to the organ, which is defined as a ñëðú àáø, in which case one may violate an issur d’rabanan in the normal manner, unlike a case of an ill person when a limb is not endangered (Rashi in Avodah Zarah understands the case mentioned there with regards to ears as one in danger of causing damage to one’s ears).  

How would the Rambam explain the gemora of the oil and wine? 

Previously we only mentioned the opinion of the Chachamim but in fact R’ Me’ir argues and holds that one may mix the oil and wine in the regular manner, and the Maggid Mishne says that the Rambam paskens in this case like R’ Me’ir. 

What is the halacha? How are we to conduct ourselves when the need arises? 

The Shulchan Aruch cites these two opinions (together with another opinion and the Beis Yosef’s own interpretation of the Rambam) and says that the halacha is according to the Ramban. The Mishna Berura [6] writes that many Achronim rule in accordance with this opinion.

This means that one may apply therapy or medication b’shinui, when it involves a regular ill person, and one may apply therapy or medication in the regular fashion when a limb is endangered. 

This is quite complicated because one would need to be well versed in medicine and halacha in order not to make a mistake. 

This indeed requires one to define the status of the patient, i.e. ill to the point of being classified as a çåìä ùàéï áå ñëðä, or one with only a slight pain, in which case one may not do anything [7] and to know what is a melacha d’oraisso and d’rabanan, and how to implement a shinui. The only way to know the latter is by learning hilchos Shabbos, and no, there are no shortcuts.  

When is one permitted to take tablets on Shabbos? 

One might ask as to what is the problem with taking tablets, being that it does not involve a melacha in any way. The answer is that since medication is produced mainly from herbs that are ground into fine particles which is an issur d’oraisso, Chazal prohibited medication in almost all its forms on Shabbos lest one grind herbs.  

Why would I suspect that one would grind on Shabbos - is it not a bit far-fetched? 

Chazal were masters of understanding human nature, and since one often gets flustered when something is physically wrong, Chazal were concerned that one would rationalize a melacha being done for the sake of one’s health, or one might panic and forget that it was prohibited on Shabbos. Whatever the case, it is ossur.

We will be”H answer this question next week.