23

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 the ...


16

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 ...


15

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 ...


12

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 ...


12

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 ...


12

Bava Kamma 60b recommends quarantine. ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה The Rabbis taught: A plague in the city - draw in your legs, as it says (Shemos 12:22), “And you, let no man go out from the entrance of his house ...


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

There is a general consensus among the poskim that one who has an orlah cannot convert without having a milah. See here who refers to the views of: שו״ת ארץ טובה סי׳ ב׳, ומשברי ים סי׳ ט״ו, זכר זכר יצחק סי׳ ג׳, מלמד להועיל סי׳ פ״ו, דעת כהן סי׳ ק״נ, ועיין בשרידי אש ח״ב סי׳ ק״ב־ק״ג שכתב שלתשובתו הסכימו כל גדולי הדור,ובכללם מרן הגאון רח״ע גדודזנסקי זצ״ל. This ...


10

The Shulchan Arukh (YD 337) writes: חולה שמת לו מת -- אין מודיעין אותו, שמא תטרף דעתו עליו. ואין קורעין חלוקו, ואין בוכין, ואין מספידין בפניו שלא ישבר לבו. ומשתיקין את המנחמין מפניו.‏ A sick person whose relative died -- we don't inform him lest he lose his mind. And we don't rip his clothing nor cry nor eulogize in front of him so his heart won't ...


9

No, it does not mean that. It is definitely prohibited to hasten the death even of one who is about to die (ShA YD 339:1). One who murders a terminally ill individual doesn't receive statutory punishment by a human court though (Rambam, Laws of Murder 2:8) which is the relevant technicality for your citation.


8

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 ...


7

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. ...


7

R. Akiva Eiger (Igrot Sofrim 29) was asked whether minyanim should be held during a cholera outbreak or whether public gatherings should be avoided altogether. His response was that they should continue holding minyanim but in an open area, in groups no larger than 15, where the same 15 people always daven together. This is a compromise where one limits ...


7

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 ...


7

Regarding the spread of COVID-19, the National Association of Chevra Kadisha headed by Rav Elchonon Zohn stated the following guidelines: The following are suggested guidelines and precautions necessary to protect Chevra Kadisha members as they perform a taharah: Strictly follow the general list of universal precautions recommended by the CDC ...


7

The Chazon Ish (Emunah UBitachon) and others hold that one can always daven for a sick person, no mater how serious his condition is and no matter how slim his chance of recovery is. The only exception would be a real miracle (not to be confused with a "medical miracle"). For example, one may not daven for someone whose arm was amputated that the arm grow ...


7

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 ...


7

R Telushkin asks exactly this question in one of his earlier books (I believe it is The book of Jewish values but can check if important to someone). He is quoted here Rabbi Telushkin mentioned something that happens in Manhattan: conversations are shattered by the sound of an ambulance, and he said his first reaction to that was always annoyance, ...


7

Thank you for asking the question and performing this great action. In his book Mourning in Halacha (pp. 29-46), Rabbi Chaim Binyamin Goldberg has a number of recommendations based on Jewish law which would apply to your visits. It is desirable to explain to the patient that illness in this world is a kindness which the Holy One bestowed for mankind. The ...


6

Sheilas Yaavetz 64 - column starting ונ"ל טעם discussing praying for a sick person on Shabbos, says that one should only pray for an ill person, whose illness has taken a turn for the worse. לכן אין לבקש על החולה אם לא תקף עליו חליו His basis is Tircha D'Tzibura, which as you see we do not Daven 18 Brachos in Shemona Esrei on Shabbos. אלא משום טורח ...


6

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.


6

If you don't know his mother's name, you can use his father's name (Aruch Hashulchan 119:1, Orchos Rabeinu Vol 1, p 64). If you don't know his mother or father's name, you can use the surname (family name) (R' Chaim Kanievsky in Ishei Yisrael p734). If you don't know the person's proper Hebrew name, you can use an English name or a nickname that resembles ...


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.


6

TL;DR: According to some authorities, future danger to life allows for current intervention that violates biblical halakha if necessary. However, that may only apply in cases where the future danger is likely. In cases where the danger is unlikely, even those poskim might be stringent. Some poskim are lenient in cases where there is a current indication (...


6

One is exempt (from punishment) by extinguishing a flame on Sabbath for the sake of an emotionally ill person (cf. Rambam's commentary to Mishnah Shab. 2:5). Emotional instability/numbness also renders a Kohen unfit for service in the Temple (Bech. 7:5). From the above I believe an emotionally "disabled" person can be considered a choleh for who Mi she'...


6

See here for a transcription of Rav Heinemann's shiur yesterday on the relevant topics. Laining - One is not יוצא when he lains from a חומש. However, there is an ענין to have a זכר of laining and read from a חומש. This applies to the הפטרה as well. It does not hurt to read פרשת החדש as well. We find that they lained הפטרה when they could not lain from the ...


6

Welcome to Mi Yodeya and thank you for sharing your question. May it be G-d's will to send a complete and speedy recovery to your Aunt and also to give you peace of mind, tranquility of spirit and the strength to deal with the challenges facing you at this time. You say that you are "a potential convert" to Judaism. That means that at this time ...


5

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.‬ The ...


5

In Sefer Nishmat Avraham- Orach Chaim Siman 123 The Pardes Yosef offers a number of reasons why it is unnecessary to change the text of a prayer on his behalf. First: It is known that one's soul is considered to have "limbs" corresponding to the physical limbs of the body and, although he has lost one of his physical limbs, all of his spiritual "limbs" are ...


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 ...


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