3. Treating a bleeding wound on Shabbos:[1]

Placing a [non-designated] cloth on a wound:[2] It is forbidden to place a garment on a wound that is bleeding.

The Reason:[3] The reason for this is because the blood will dye it. Now, although one is ruining [the cloth in this dyeing, as he is simply staining it] nevertheless it is Rabbinically forbidden [to be done].[4]

A red cloth:[5] It is certainly [prohibited to place on the bleeding wound] a red garment, being that one is fixing it [by dyeing it with its natural red color].

Squeeze out the blood:[6] It is not allowed for one to squeeze out the blood from the wound prior [to placing the cloth on it] as doing so contains the wounding prohibition as explained in 328 [Halacha 33].

Wrapping spider webs around it:[7] Thus how is one to treat a bleeding wound? One is to wrap around it spiders web and cover with it all the blood and the entire wound and afterwards wrap a rag around it.

Other Opinions: There are opinions which question [whether it is allowed] and prohibit wrapping [the wound in] spider webs being that they have healing powers.

Rinsing off the blood and then applying the bandage:[8] Rather [according to this latter opinion] one is to rinse [off the wound] in water or wine [prior to applying bandage to it] in order to remove the blood which is on the wound and afterwards [one may] wrap on it a rag. [See Q&A regarding if this may be done if one knows that it will still continue to bleed after bandaging it.]

The Final Ruling:[9] It is proper[10] to suspect for this latter opinion [to rinse off the blood rather than use a spiders web], although the main Halachic ruling follows the first opinion.

Clothes that are designated specifically for wiping on:[11] Clothes that are designated for wiping may be used to clean a bloody wound. Doing so is not prohibited due to the dyeing prohibition, as the dyeing prohibition only applies when one is intentionally doing so for the purpose of dyeing, or when done to a non-designated cloth which is common to dye.

Cleaning the blood of a wound:[12] Is forbidden to be done with any cloth, irrelevant of color, which is not designated for that purpose due to the dyeing prohibition. If thus there are no pre-designated cloths available, one is to rinse it off with water and then place the cloth on it prior to it beginning to bleed.   Q&A May a woman use a pad on Shabbos or do a Bedika?[13] Yes.[14]   May a bandage be used over a bleeding wound? Yes, as bandages are designated for this purpose. May one place a tissue or napkin on the wound?[15] Yes.[16] May one wrap a towel over a bleeding wound? Seemingly one may not do so as towels are not meant to be used to dry colored liquids but rather to dry water on. Vetzaruch Iyun. May one use a cloth to clean or catch the blood?[17] Although it is permitted to have marital relations for the first time on Friday night, even if she is a Besula, nevertheless, one must be careful not to use an undesignated towel or other undesignated cloth to clean the blood.[18] This applies irrelevant of color, whether the cloth is white or red.[19] Rather, one is to use a towel that is designated for this purpose.[20] One may use tissues or napkins for this purpose.[21] One may not use the sheets to clean the blood. Must the couple place a designated towel under her during the intercourse, to prevent the blood from hitting the sheet?[22] No. They may use regular sheets. One who has cleaned a wound from blood, may he place on it a cloth even though he knows that it will eventually continue to bleed?[23] Some Poskim[24] require that it be cleaned until the blood stops secreting. Others[25] however rule that once the wound is clean one may put a cloth on it.[26] Practically, it is best to designate garment for this purpose, and hence avoid the issue altogether.[27]

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[1] Admur 328:53

[2] Admur ibid; Michaber 328:48; Shibulei Haleket 86; Yireim 274; Vetzaruch Iyun why here Admur only brings the stringent opinion brought in Halacha 3 regarding wiping stained hands on a cloth, while there in Halacha 2 he also brings a lenient opinion. In any event, the final ruling remains as explained there in Halacha 3, like the stringent opinion.

Other Poskim: Some Poskim rule one may be lenient in a time of need. [Elya Raba; Machatzis Hashekel; Chayeh Adam; M”B 320:59 and 328:146 ]

[3] Admur ibid; M”A 328:52; Yireim 274; Maharam Rikanti 123

[4] Vetzaruch Iyun why here Admur only brings the stringent opinion brought in Halacha 3 regarding wiping stained hands on a cloth, while there in Halacha 3 he also brings a lenient opinion. In any event the final ruling remains as explained there in Halacha 3, like the stringent opinion.

[5] Admur ibid; M”A ibid

[6] Admur ibid; Michaber ibid; Mishneh Eiruvin 103b; Shivlei Haleket

[7] Admur ibid; Michaber ibid; Rokeiach 70; Kol Bo 31

[8] Admur ibid; Michaber ibid; Shibulei Haleket 86

[9] Admur ibid; implication of Michaber ibid; Main opinion is like first opinion-so rules Malbushei Yom Tov 328:48; Elya Zuta 328:30

^[10] Lit. good

^[11] Kuntrus Achron 302:1; See 319:13; 320:21; M”A 319:11

Other opinions: Some Poskim rule it does not suffice to designate a garment for this purpose, and only by an item which people do not care to dye does the allowance apply. [Avnei Nezer 175, brought in Ketzos Hashulchan 136 footnote 11]

^[12] 328:53 and Kuntress Achron 3011

[13] Admur Kuntrus Achron 302:1; See also Avnei Nezer 175; Ketzos Hashulchan 136 footnote 11; Lehoros Nasan 8:73; Michzeh Eliyahu 65; Hisorerus Teshuvah 166; Tzitzi Eliezer 18:14; Piskeiy Teshuvos 320:26 footnote 292 and 294

[14] The reason: As it is designated for this purpose. [Admur ibid] Other Poskim however rule the reason is because the staining is a mere Grama. [Avnei Nezer 175; See Ketzos Hashulchan 136 footnote 11]

[15] SSH”K 14:19; Piskeiy Teshuvos 320:11 based on Admur Kuntrus Achron 302 Shabbos Kehalacha Vol. 3 20:20 [p. 295]

This is unlike the ruling of Rav Farkash in Tahara Kehalacha 10:28 and chapter 15 p. 506 which rules that tissues should not be used as they are not specifically designated for this purpose. Vetzaruch Iyun Gadol from where he understood that they must be designated for a specific form of wiping, as opposed to general wiping. In Shabbos Kehalacha ibid he clearly contradicts himself.

[16] As they are designated for wiping, and thus do not contain a dyeing prohibition.

[17] See Piskeiy Teshuvos 280:6; 328:48; Tzitz Eliezer 18:14; SSH”K 14:19; Piskeiy Teshuvos 320:11; Shabbos Kehalacha Vol. 3 20:20 [p. 295]; Tahara Kehalacha 10:28 and chapter 15 p. 506

[18] See 1^st and main opinion in Admur 320:27; Stam opinion in 328:53; “Yeish Mi Sheomer” in Michaber 320:20; 328:48; Shibulei Haleket 86; Yireim 274; Rokeiach 70; Kol Bo 31; Maharam Rikanti 123; M”A 320:25; 328:52; M”B 320:57; Rav Massas, brought in Tzitz Eliezer ibid, that certainly it is forbidden to wipe the Dam Besulin with a cloth on Shabbos

The reason: Although when doing so one [has no intention to dye, but] is actually ruining the cloth, and whenever one does an action on Shabbos in a way of damage, he has not Biblically transgressed, nevertheless it is forbidden to be done Rabbinically. [Admur ibid]

Other Opinions: Some Poskim rule that it is permitted to wipe the blood on Shabbos being that [wiping one’s dirty hands on the cloth] is only a form of dirtying it [rather than dyeing it], and thus it is not [even] considered to be [Rabbinical] dyeing at all. [2^nd opinion in Admur ibid, brought in M”A 320:24 and M”B 320:59; Igor 484; Darkei Moshe 2; Radbaz 131; Chacham Tzevi Likkutim in end of Sefer 5 that so is implication of Kesubos 7b that one may wipe the Dam Besulin on Shabbos; Shoel Umeishiv Basra 2:7; Pekudas Elazar O.C. 280] Some Poskim rule one may be lenient in a time of need. [Elya Raba; Machatzis Hashekel; Chayeh Adam; M”B 320:59 and 328:146 ] Some Poskim rule that wiping the blood of a Besula is always considered a time of need, and may hence always be done even initially. [Tzitz Eliezer ibid; Piskeiy Teshuvos 280:6]

[19] Admur ibid and ibid; M”A ibid

[20] Kuntrus Achron 302:1; See 319:13; 320:21; M”A 319:11; Ketzos Hashulchan 136 footnote 11; SSH”K 14:19; Piskeiy Teshuvos 320:11 based on Admur Kuntrus Achron 302; Shabbos Kehalacha Vol. 3 20:20 [p. 295]; Tzitz Eliezer ibid 7

Other opinions: Some Poskim rule it does not suffice to designate a garment for this purpose, and only by an item which people do not care to dye does the allowance apply. [Avnei Nezer 175, brought in Ketzos Hashulchan 136 footnote 11]

[21] SSH”K 14:19; Piskeiy Teshuvos 320:11 based on Admur Kuntrus Achron 302; Shabbos Kehalacha Vol. 3 20:20 [p. 295]; This is unlike the ruling of Rav Farkash in Tahara Kehalacha 10:28 and chapter 15 p. 506 which rules that tissues should not be used as they are not specifically designated for this purpose. Vetzaruch Iyun Gadol from where he understood that they must be designated for a specific form of wiping, as opposed to general wiping. In Shabbos Kehalacha ibid he clearly contradicts himself.

[22] There is no mention in Poskim regarding this matter, and hence seemingly it is permitted to have relations on the sheet even though it will cause it to be stained, as this is a mere Grama, and is hence not similar to wiping stained hands on a cloth. It is likewise not a Pesik Resihei that the blood will hit the sheet, as perhaps there will not be any blood at all, and perhaps it will not reach the sheet. This is similar to drinking red wine on a tablecloth, in which case there is no prohibition involved even though it is possible and common for some wine to spill on the tablecloth. Upashut!

^[23] Ketzos Hashulchan chapter 136 footnote 11

[24] Machatzis Hashekel 328:54

[25] Avnei Nezer 175

[26] As even if it later bleeds this is only Grama and is allowed, and so seems to be the opinion of the Poskim.

[27] Ketzos Hashulchan ibid

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