Relay-Version: version B 2.10 5/3/83; site utzoo.UUCP Posting-Version: version B 2.10.1 ggr 02/21/84; site edsel.UUCP Path: utzoo!watmath!clyde!burl!ulysses!mhuxl!ihnp4!edsel!rib From: rib@edsel.UUCP (RI Block) Newsgroups: net.religion.jewish Subject: Re: Ann Landers on Judaism Message-ID: <263@edsel.UUCP> Date: Mon, 6-Aug-84 11:08:05 EDT Article-I.D.: edsel.263 Posted: Mon Aug 6 11:08:05 1984 Date-Received: Wed, 8-Aug-84 07:50:41 EDT References: <154@mhuxv.UUCP>, <585@ihuxs.UUCP> <457@houxt.UUCP> <587@ihuxs.UUCP> Organization: AT&T Bell Laboratories, Piscataway Lines: 41 On this day before the commemoration of the destruction of the Temple, I am somewhat troubled by the causeless enmity which seems to have surrounded the discussion of the Ann Landers article. I have stayed out of the fray because I thought that I contribute heat rather than light. Nevertheless, the statement: I hope you never hurt yourself on Shabbat and can't call an ambulance because your too damn stubborn to use the phone to save your own life. is so incorrect, that is must be publically rebutted. When human life is at stake, even if the peril is only potential, any and all means at hand may be used on the Sabbath to aid the individual. The list of possible citations of this long established principle is almost without end. For example, the RAMBAM (Maimonedes) points out that when desecration of the Sabbath is indicated for saving life, it should performed leading members of the community and not relegated to minors so that the primary importance of saving life be well publicized. The list of injuries for which normal Sabbath prohibitions may be freely overriden is larger than generally recognized and according to most orthodox authorities include fever, bleeding, unexplained internal pain, objects in eyes, and even splinters in fingers. Of course, the proper response is conditioned by the gravity of the situation, and where there is no immediate urgency, sabbatical prohibitions are overriden to minimum extent needed. But the time following an accident, or sudden sickness is no time to consult the literature on what is permissible, the needs of the one stricken take priority until after such time as one is sure that there is no danger to life. Even in this case (of one who is in no danger 'Holeh sh'ain bo sakanah') there are many leniencies permitted for the comfort of a sick person. Many, if not most, consider the use of the telephone to involve rabbinic rather than biblical prohibitions. It is hard to think of any case where using the telephone as the fastest way to summon aid would not be the preferred way.