1. Question:Is one allowed to put water on a burn 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) in order 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). However, 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). Discussion: Before we address whether it is permitted to put water on a burn on Shabbos, we need to discuss the permissibility of preventative medicine on Shabbos: The Shulchan Aruch (Orach Chayim Siman 328 Se’if 27) writes that one is allowed to put a medicated gauze onto a wound that has healed, because “it is only considered that one is protecting the wound”. In other words, even though applying a medicated gauze to a wound is generally prohibited because of refu’oh, applying the gauze to a healed wound is allowed because it is considered preventative as opposed to therapeutic – i.e. the function of the medicated gauze at this stage is to prevent deterioration. [It is obvious that we are not discussing a wound that has completely healed; rather a wound that has yet to completely heal and that is why it is still potentially subject to the issur of refu’oh.] We see from here a fundamental concept, that something that is classified preventative is permitted and not forbidden under the prohibition of refu’oh. Therefore, a person who is prone to indigestion, hay fever, migraines, etc. at certain times or as a result of certain triggers is allowed to take the necessary medication before the ailment begins, while he is still feeling well, because the intention is preventative. Returning to putting water on a burn, it could be argued that the intention is preventative, to prevent pain and damage to the skin. However, unlike the aforementioned examples where the person is currently completely well and healthy and taking the medication to prevent an ailment from developing, over here the burn has already happened, and the water is therapeutic and not merely preventative. Therefore, if the burn in question is only a michush, there is no heter to put the burn under water. However, the following potential leniencies should be mentioned: Conclusion: It is forbidden to put water on a (minor) burn on Shabbos, unless the patient is classified a choleh as a result of the burn. There is no restriction for the patient to wash their hands because this is a normal activity performed by healthy people. |