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17

Short answer: NO. Long answer: also NO. Here's why: Rabbi Yosef Karo writes (Shulchan Aruch, Orach Chaim 328:2): מִי שֶׁיֵּשׁ לוֹ חֹלִי שֶׁל סַכָּנָה, מִצְוָה לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת; וְהַזָּרִיז, הֲרֵי זֶה מְשֻׁבָּח; וְהַשּׁוֹאֵל, הֲרֵי זֶה שׁוֹפֵךְ דָּמִים Someone who has a life-threatening illness is commanded (מצוה) to violate ...


11

Rav Shlomo Zalman Auerbach ruled that one may violate שבת for the injection of morphine. See שמירת שבת כהלכתה, chapter 32, footnote 150, where Rabbi YY Neuwirth writes that he heard from Rav Shlomo Zalman that since זריקת מורפיום (morphine injection) does not have any healing properties, and it's just for the relief of pain, it should be forbidden; however, ...


10

Sounds like you are referring to this מדרש רבה במדבר פרשה ג פסקה א "ר תנחומא מעשה בתמרה אחת שהיתה עומדת בחמתן ולא היתה עושה פירות והיו מרכיבין אותה ולא עשתה פירות אמר להם דקלי תמרה היא רואה מיריחו והיא מתאוה לה בלבה והביאו ממנה והרכיבו אותה מיד עשתה פירות כך כל תאותן וצפויין של צדיקים הקב"ה the gist is that there was a tree which would not produce ...


10

If one has a flea on his skin and is biting him, he may remove it, but should not kill it. There is no violation of the melacha of tzad because these items are not generally hunted and are prohibited only Rabbinically, which is waived since there is pain. (Mishne Berurah 316:36,37) A tick bite in addition to the above heter also involves potential personal ...


8

From Dinonline.org: The Question: If someone is lo aleinu sick and adds a name to his existing name does he have to have written a new Kasubah? Answer: The Iggros Moshe (Choshen Mishpat 2:70:2) writes that if a person is not called by his new name, one does not write a new kesubah after a name was added due to illness. This is also the ...


7

To answer the questions, in order: שמירת שבת כהלכתה (Rabbi YY Neuwirth) in 32:13 writes that if someone has a "מחלה מידבקת," an infectious disease, and there is a concern that he will infect those around him (and besides for the hospital, he cannot otherwise be kept in a מקום מבודד, a quarantine), he may be driven by car to the hospital on Shabbos, out of ...


6

Sefer Chasidim siman 800: אדם שמתפלל על אביו אם הוא חולה לא יאמר תרפא אבא מארי או לאדוני אבא רפא One who is praying for his sick father should not say "Heal my father my master" or "To my master my father heal" See continuation there, where he brings Elisha not referring to Eliyahu as his master as an example - not just father/son. Birkei Yosef ...


6

The Pirkei D'Reb Eliezer 52(starting from the words Mofes Arba) writes that from creation until Yaakov people would go out to the shuk and they would sneeze and then die without sickness beforehand.


5

Since this is a how-to question, I will answer it with practical advice. Questions about the particular halachos mentioned in passing may be asked separately. Here's what I've been told to do, with illustrative pictures. Before changing anything about what you do personally, you should talk to both your rabbi and your doctor. What is written here is just ...


5

The Bavli (Bava Kamma 60b) states that when a plague is in the city one should stay inside and when a famine is in the city one should leave. However, it is worth noting the words of the Arukh HaShulchan (576:12): כתבו הגדולים דכשאבעבועות שקורין פקי"ן פורחים בתינוקות ומתים – יש לגזור תענית. וכל אחד מחוייב להרחיק מן העיר בניו ובנותיו הקטנים, ואם לא עשה כן ...


5

Rashi in Pesachim 56a writes that Sefer HaRefuos was hidden because their hearts were not humbled over their illness but were, rather, healed immediately. Rambam in Peirush Hamishna (Pesachim 4:10) rejects this approach arguing that just as one may not hold back food from the hungry, so too one may not withhold healing from the ill. Instead, Rambam writes ...


4

To my understanding, the food which would be subject to the concern of bishul akum must be of a level of "importance" that it would be served "at the table of a king" (oleh al shulchan malachim). For example, this site says that hummus would not qualify. This site from the Star-K quantifies it as "Any food that would not be served at a wedding feast ...


4

It seems clear from Shulchan Aruch (119:1) that you can use any text you like. I use the form found in the ArtScroll sidurim: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] בתוך שאר חולי ישראל.‬ For multiple names, I make it: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] ול[name]… בתוך שאר חולי ישראל.‬ ...


4

Got this partial answer from Rabbi David Wolpe: "I have always heard that while there is no limit to personal prayers, a mi sheberach should be for four weeks unless requested longer. But I know of many that have gone longer, so there probably isn’t a prohibition." This at least answers the question about the upper bound and highlights some distinction ...


3

I asked a member of the Greater Washington [DC] Chevra Kadisha about this, and she told me that when they receive a deceased person who had an infectious disease, they can be directed to do a procedure called a "lay-over." In this case, they do not wash or dress the body or otherwise come in contact with it. Instead, they say the appropriate prayers and ...


3

Until Yaakov there was no sickness, once Yaakov came he begged for mercy and there was sickness. Bava Metzia 87a


3

There is a very extensive discussion of this question (or at least a similar enough question) involving a consider amount of back and forth, in the teshuvos of the Nachalas Shiva (a student of the Taz). His conclusion is quoted by the Shaarei Teshuvah (288:3) עיין בשו"ת נחלת שבעה סי' ל"ט שעשה מעשה לברך החולה בשבת בבה"כ אע"פ שהחולה לא היה שם בעיר רק בישוב ...


3

As Rashi explains in ברכות on 10b and in פסחים on 56a: שגנז ספר רפואות לפי שלא היה לבם נכנע על חולים אלא מתרפאין מיד People would not take the illness as a stimulus to do Teshuva, rather they would immediately look up the cure - and lose the divinely-sent lesson of the illness.


3

The Magen Avhraham (119:1) quoting Maharil explains that only when in the presence of the sick person may the name of the sick person be omitted. Otherwise, the name should be mentioned. The Gemara Berachos is where Moshe Rabenu was in Miriam's presence. The Gemara Taanis is when the prayers were not made near the sick person.


3

here's a source from the shaar bechina ch.5 of chovos halevavos regarding why children get sick. according to the marpe lenefesh commentary it also applies to adults too. Later on he is subjected to illnesses and meets with painful incidents so that he recognizes the world, and that its nature is not concealed from him. Thus he is put on his guard ...


3

I can't think of any mitzva per se from which a colorblind individual would be exempted. However there are judgement calls that an expert (usually a rabbi) has to make, some of which involve color. As you'd said, one of them is the color of certain stains with regards to nida. I know of a color-blind rabbi who does all sorts of leadership roles for his ...


3

In my experience, people do as you did: use the verses for the corresponding medial letter where there's a final letter in a name. I've seen this done for the very name you ask about, מִרְיָם, actually (among others).


2

First of all, I would think that this would fall under the general טרחא דצבורא category - a Chazzan does not wait for people taking too long to daven or to respond amen to continue with chazzaras hashatz (O.C. 124:3 Rama), so I assume adding in a litany of cholim would also be included. That being said, the rules of adding (even in one's personal Shemoneh ...


2

If the stove/oven has a pilot light, then your relative, or another Jew, could extinguish and relight the pilot light, and then the non-Jewish aid could cook without violating bishul akum, if the following leniency is permitted under her circumstances. Of course, you should consult your local Orthodox rabbi. "The Rama cites a very lenient ruling that even ...


1

I have often wondered about this myself. As far as I can tell, there are no rules about how long you say a mi-shebeirakh for a person or include an ill person in your private Amidah, except, of course, if the person gets well or dies, in which case the prayer no longer makes sense. I like the distinction suggested above -- that mi shebeirakh is a communal ...


1

This is a community wiki answer, which means that anyone with 100 reputation points or more can edit without review. Please feel free to add your own sources, keeping the structure I've set up. Also, please leave a comment regarding your addition, so that it's clear who said what :) Gemara Yoma 85a-b (which verse teaches that we violate שבת to save a ...


1

From torah.org: Rambam rules (as is the ruling of the Gemara; see below) that both "audible" and "careful" reading of K'riat Sh'ma are desiderata L'khat'hilah but are not indispensable. The Mishnah in Berakhot (2:3) cites the following two disputes: "If someone read K'riat Sh'ma and did not hear his own reading, (R. Yehuda says:*) Yatza, R. ...


1

In short: yes, we find cases in halacha where a person is considered in danger, even though medically we see no reason for it. The details are discussed in Shulchan Aruch. You can find a synopsis in the Kitzur Shulchan Aruch. For example, in סימן צב - דין חולה שיש בו סכנה we find: סעיף ד' כָּל מַכָּה שֶׁבִּפְנִים הַגּוּף, דְּהַיְנוּ מִן הַשָּׂפָה ...



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