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Chabad.org has great translation with Rashi commentaries. It's the best you can find online.


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Har Tz'vi (Yore Dea 144) says it's forbidden (by Divine, not rabbinic, decree) as a part of the prohibition on removing hair on Shabas. (He notes that use of a chemical is one of the standard ways of removing hair, so this doesn't count as a case of kil'achar yad that would remove it from the Divine prohibition.) Sh'miras Shabas K'hilchasah 14:41 cites this ...


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It is a Mitzva to desecrate Shabbat to save lives (OC 328:2), even if it is only doubtful if a life is in danger (329:3), and one should even do this Mitzva with alacrity (329:1). The Shulchan Arukh writes (328:15): אמדוהו (פירוש התבוננו במחלתו ושיערו) הרופאים שצריך גרוגרת אחת ורצו עשרה והביאו לו כל אחד גרוגרת כולם פטורים ויש להם שכר טוב מאת ה' אפילו ...


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Shulkhan Arukh 329:3 says that for a safek pikuach nefesh we violate Shabbat even in a situation where there are many safekot combined. In fact, if this were not the case, the doctor wouldn't be able to carry his phone on Shabbos at all! Presumably the reason the doctor is carrying his phone is because there is a significant chance that he could be ...



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