“Question: Is it permissible to perform a melocho d’rabonon for a choleh without a shinui?
Issur D’rabonon for a Choleh: The Tur (Orach Chayim Siman 328) rules that it is permitted to ask a non-Jew to perform any melocho (i.e. d’orayso) for a choleh she’ein bo sakono (a choleh she’ein bo sakono is somebody who is ill to the extent that he is bedridden or incapacitated from the illness, but the illness is not dangerous in any way). In a situation of sakonas eiver it is also permitted for a Jew to perform a melocho d’rabonon himself.
The Tur quotes his father the Rosh who deliberated as to whether it is permitted for a Jew to perform a melocho d’rabonon himself for a choleh she’ein bo sakono. The Beis Yosef (ibid) explains the doubt of the Rosh: Can we extrapolate from amirah le’akum, which is an issur d’rabonon and permitted in a situation of choli to other issurei d’rabonon, which should likewise be permitted in a situation of choli, or should we differentiate between amirah le’akum which is a “passive” issur d’rabonon and other issurei d’rabonon which are “active” [i.e. they involve an action, which is more severe than mere speech].
The Tur and Beis Yosef quote various opinions in the Rishonim who rule in this situation: The Rashbo is lenient, and the Ran is stringent. The Rambam also rules leniently (the Tur and Beis Yosef differ as to the intention of the Rambam: The Tur understands that the Rambam is lenient in all situations (like the view of the Rashbo), however the Beis Yosef understands that the Rambam only permits those issurei d’rabonon that have no connection to a melocho d’orayso.) The Ramban permits a Jew to perform a melocho d’rabonon with a shinui for a choleh she’ein bo sakono. [A shinui means performing the melocho in an unusual manner.]
The Shulchan Aruch (Orach Chayim Siman 328 se’if 17) discussing a Jew performing a melocho d’rabonon quotes all opinions who discuss this situation, and concludes that it appears that the third quoted opinion; i.e. the opinion of the Ramban (this is how the Magen Avraham s.k. 14, Taz s.k. 12 and Mishna Berura s.k. 57 understand the Shulchan Aruch) is the correct one to follow; i.e. for a choleh she’ein bo sakono a Jew may perform an issur d’rabonon with a shinui. The conclusion of the Shulchan Aruch is upheld by the major authorities (i.e. Magen Avraham, Taz, Mishna Berura and it appears from the lack of comment that the Remo agrees to this also) and is the accepted ruling.
In summary: A Jew may perform an issur d’rabonon with a shinui (i.e. in an unusual way) on Shabbos for a choleh she’ein bo sakono.
Issur D’rabonon Without a Shinui: The Chaye Odom (Klal 69 se’if 12) writes that if it is not possible to perform the necessary d’rabonon with a shinui (and there is no non-Jew available to perform the necessary task) then one may perform the melocho d’rabonon in the regular way – without a shinui. The Mishna Berura (Siman 328 s.k. 102) quotes this Chaye Odom. (It appears from the Mishna Berura that it is permitted to perform any d’rabonon without a shinui when necessary, and no differentiation is made between different types of issurei d’rabonon.)
Conclusion: Wherever it is necessary to perform an issur d’rabonon for a choleh she’ein bo sakono one should endeavour to perform it with a shinui or one should ask a non-Jew to perform the necessary task (for a choleh one may even ask a non-Jew to perform a melocho d’orayso). If neither of these options are possible then a Jew may perform an issur d’rabonon in the normal fashion (i.e. without a shinui) for the choleh.
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