11. Question:Is engaging in physiotherapy allowed on Shabbos? Introduction: Chazal instituted an issur d’rabonon (Rabbinic prohibition) of refu’oh (healing) on Shabbos. The reason for this issur was because people are generally anxious about their health and wellbeing. Were one allowed to become involved in taking medication in a situation of medical necessity on Shabbos this may lead to violating an issur d’orayso (biblical prohibition) to obtain medication (c.f. Gemoro Avodah Zoro 28a and Rashi ibid; Shulchan Aruch Orach Chayim Siman 328 Se’if 1). • The issur of refu’oh includes taking medication to heal, relieve pain or to generally strengthen the constitution (Magen Avraham Siman 328 s.k. 43; Mishna Berura s.k. 120). • The issur of refu’oh only applies to one who has a michush (minor ailment) or is mitzta’er (in moderate pain – Shulchan Aruch ibid Se’if 1; Mishna Berura ibid s.k. 1). • One who is termed a choleh (ill person) may take (oral) medication on Shabbos normally – i.e. without a shinui (Mishna Berura ibid s.k. 121). The definition of a choleh is one who is ill to the extent that he is either bedridden, incapacitated or experiencing severe pain, even if the pain is localised (c.f. Shulchan Aruch ibid Se’if 17; Mishna Berura ibid s.k. 1; Shmiras Shabbos Kehilchoso Perek 33, 1; Chut Hashoni Perek 89 Se’if 26). Not only are all types of medication forbidden because of the issur of refu’oh, but even physical activities that have a healing effect are prohibited – as long as the same effect can be achieved through medication: A precedent for this can be found in the Rambam (Hilchos Shabbos Perek 21 Halocho 31) who writes that various physical activities are permitted on Shabbos and explains that these activities are not prohibited because of the prohibition of refu’oh because “they cannot be performed through crushed herbs, to pose a concern of grinding”. In other words, physical activities where the same result could be achieved through medication are forbidden because of the prohibition of refu’oh, because there exists a concern that if one involves himself in this physical activity one may come to violate a melocho. However, physical activities where the intended result cannot be achieved through medication are permitted and not subject to the issur refu’oh because there is no concern that one may come to violate a melocho whilst engaging in these activities (c.f. Mishna Berura s.k. 130). The Rambam (ibid) adds an important clause to the above: “and one is in pain”. I.e., the permissibility of engaging in physical activities where the same outcome cannot be achieved through medication is only said in a situation of pain, and not regarding a minor ailment or irritation. The Shulchan Aruch (Siman 328 Se’if 43) quotes this permissibility of the Rambam and writes that certain physical actions are permitted, because they [i.e. the outcome of these actions] are not performed through medication, to be concerned that one may come to grind herbs, and one has pain [from these ailments]. Summary: Physical activities are subject to the issur refu’oh on Shabbos, provided that the desired outcome of the action could be achieved through medication. Even a physical action that has no medication alternative is only permitted in a situation of pain. Discussion: Regarding physiotherapy on Shabbos, this will depend on whether the desired effect of the physiotherapy could be achieved through medication or not, and if the patient is suffering pain or not (Orchos Shabbos ibid Halocho 160): It should be mentioned that a course of physiotherapy (even where the desired effect could be achieved through medication) may be subject to the same lenient opinions who permit one to take medication that is part of a course, on Shabbos. A Rav should be consulted. Conclusion: Whether or not physiotherapy is permitted on Shabbos will depend on whether the desired effect of the physiotherapy could be achieved through medication or not, and if the patient is currently suffering pain or not. |
Shabbos
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