7. Taking Medicine and other medical treatments which involve no Shabbos prohibition:

A. The General Rule:[1]

[In all cases mentioned above where medication is forbidden to be given {cases 4-5, and 3 unless done with an irregularity}] then even to do something which contains no resemblance even of the slightest to any form of even Rabbinically forbidden labor and there is thus no prohibition at all for a healthy person to do so, nevertheless since [the ill person] is doing so for healing and it is recognizable that he is doing so for healing [therefore] it is forbidden to be done.

The reason for this is: due to a decree that he may come to grind herbs for healing if it were to be allowed to deal with medical issues on Shabbos and he will thus be liable for grinding.

B. Taking medications and eating foods for the purpose of medication:[2]

Eating common foods and drinks that are used for medication: All foods and drinks which are foods [eaten] by healthy people are allowed to be eaten and drank for healing even though they have bad side effects for certain things and it is thus slightly recognizable that one’s intention is for healing.

Example: For example [to eat the] spleen [of an animal] which is bad for ones stomach but helps and is good for teeth, or a vetch[3] that is bad for ones teeth but is good to heal the stomach, nevertheless since it is common at times for healthy people to eat it as well when not intending for healing, it is therefore permitted to eat it even when eaten for healing.[4]  [See Q&A regarding Aspirin]

Foods which are eaten only for medication: All foods and drinks which are not foods eaten by a healthy person are forbidden to be eaten or drunk for healing due to a decree that one might come to grind spices. However, this [restriction] is only if one has a mere ache and strengthens himself and walks like a healthy person even if it hurts him tremendously, however if his entire body feels sick as a result [of the pain] then even though he strengthens himself and walks, and it goes without saying if he has become bedridden, then it has already explained above [Halacha 19] that there are opinions that permit [him to take medicine].

One who does not intend to eat them for healing: However, if one does not have any ache at all and does not intend at all [to eat an item] for healing but rather for a different usage, such as for example, one who eats sweet resin and swallows a raw egg in order to sweeten his voice, then it is permitted.

A healthy person which intends on eating something for healing: However, when he does [drink the egg or chew the resin] intending for healing then it is forbidden even if he is completely healthy and does not have any ache [and is merely taking the medication in order to gain more strength[5]]. [See Q&A regarding Vitamins].[6]

C. Giving medical treatment for symptoms which are never treated through medicine:[7]

Introduction: The above prohibition of giving recognizable medical treatment only applies when the illness is at times treated for using medicine, as in such a case there is suspicion that one may come to grind herbs make the medication. However…]

Placing a hot empty cup over an aching stomach: One who feels pain in his stomach is permitted to place on it a cup from which hot water had been poured even though [the cup] still contains steam [from the hot water].

Elevating ones ear tendons: It is permitted to elevate ones ears, meaning the cartilage of one’s ear which at times droop downwards and cause the cheek[8] [bones] to break up[9]. They may be elevated whether by hand or by using a utensil.

Elevating the cartilage opposite ones heart: Similarly one may elevate the cartilage that is opposite the heart which has drooped inwards towards the heart [and thus interferes with breathing[10]]. 

The Reason that the above is allowed to be done is: because each one of these issues are never healed using medications and thus there is no worry that one may come to grind [herbs], and [thus we allow it to be treated] because] one has pain from the above[11]. [However, if there is no pain involved then it would be prohibited due to it being a mundane act.[12]] [See Q&A regarding wearing braces]

D. Making medicines:[13]

If one needs to prepare medicine for one who is bedridden or weak in his entire body[14], such as to mix a medicinal ointment together, then it may only be done using an irregularity. Thus, if one needs to make an oil/wine mixture it may not be mixed on Shabbos and rather one is to place each liquid separately on the required area. The reason for this is because it is forbidden to do any prohibition, even Rabbinical, without an irregularity if the patient is not deathly ill.[15]

Summary-Taking medicine and doing other treatments which do not contain any other Shabbos prohibitions: The rule:[16] Any action done for healing which is a) evident that it is being done for healing and b) of which the symptom that is being treated is at times treated through medication[17], is Rabbinically forbidden to be done in all cases explained above that a regular Rabbinical prohibition may not be done, even if the treatment does not involve any other prohibition. However, if the action is a) not being done for healing [and the person is not currently sick[18]], or b) is being done for healing but is not evident to others that it is being done for healing[19], [or c) it is done for healing but is never anyways cured through medication, and the person is in pain[20]], then it may be done on Shabbos so long as it involves no other prohibitions. Eating foods for medication:[21] Is permitted by all foods that are at times commonly eaten by healthy people. However, if only eaten for healing then it’s forbidden unless ones intentions in eating it are not for healing purposes, and he does not have any ache. Thus, all medical pills are forbidden to be taken on Shabbos unless one falls into category 1-2 of the severity of illnesses mentioned above.   In short: One may only take medication on Shabbos if either: 1. One is bedridden. 2. One is weak in his entire body 3. One is healthy and strong, and thus is not taking it as medicine. 4. It is normally eaten as food and is thus not recognizable to others that it is medicine. 5. The ailment is never treated through medicine, and one is in pain and there is no other way to treat it then one may do a recognizable medical treatment [but may not administer medication[22]]. A list of medical symptoms and their laws regarding if treatment may or may not be done for them will be brought in Chapter 3 See There!   Q&A If one commonly takes a certain pill for non-medicinal purposes, may he take it to relieve pain? No.[23] Furthermore, one may not even take it for non-medicinal purposes if in truth he is in pain and the pill will relieve this pain.[24]    May medicine be taken through an irregularity?[25] Some Poskim[26] allow this to be done. Others[27] forbid it, and others which limit this allowance.[28] The following are the cases which there are Poskim which are lenient to allow. Dissolving the medicine in liquid from before Shabbos: One may before Shabbos dissolve medicine within a liquid and then drink it on Shabbos so long as it is not noticeable to the on looker that he is taking a medicinal drink.[29] Some[30] even allow the medicine to be dissolved in the liquid on Shabbos in an irregular fashion, if one forgot to do so before Shabbos. However other Poskim[31] argue that it may not be done on Shabbos at all. Crushing the medicine into powder and mixing it with sugar before Shabbos: If done before Shabbos may be taken on Shabbos.[32] Wrapping the pill in a piece of tissue and swallowing it: Some Poskim[33] allow one to do so.   May one take aspirin and other pain reliever drugs on Shabbos?[34] If one is bedridden or is in so much pain that his entire body feels weak then any pain reliever may be taken.[35] If one does not have the above-mentioned level of pain then: All pain relievers which are not commonly taken unless one feels sick or is in pain according to all may not be taken on Shabbos. If they are regularly taken by even healthy people as preventive measures, then some allow one to take it even for when one is in pain. Thus, regarding Aspirin and the like: Some Poskim[36] have ruled that Aspirin [and pain killers of the like] may be taken in any circumstance being that it has become a common drug even for the healthy people in order to prevent heart disease. Other Poskim[37] however have questioned this allowance being that it has been discovered that aspirin has negative side effects and thus many people avoid taking it unless they need too.  Other Poskim[38] have explicitly forbidden it. Regarding opinion of Admur see footnote below.[39] Dissolving the medicine from before Shabbos: According to all one may dissolve aspirin and other pain killers in water before Shabbos and then drink it on Shabbos upon need.[40]   May one take Vitamins?[41] This matter is disputed in the Poskim: Some Poskim-Always allowed: Some Poskim[42] rule that it is always permitted being that today it has become like food of a healthy person, which is permitted to be taken even if one is sick.[43] [For Opinion of Admur- See footnote[44]] Other Poskim-Depends on vitamin: Other Poskim[45] rule that those vitamins which are meant for one who is weak natured, in order to give him strength, may not be taken [for strength purposes] unless he is bedridden or weak in his entire body.[46] However those vitamins which are meant for one whom is also perfectly strong and healthy, and are meant to be taken simply to prevent illness and not to strengthen ones weakness, may be taken on Shabbos being that this is not considered to be a healing.[47] Other Poskim-Always Forbidden: Other Poskim[48] however rule that all vitamins are forbidden.[49] As a supplement for foods:[50] Some write that if one takes vitamins as a supplement for a food then it is allowed as it is no different than him eating food to gain strength. Pregnant/nursing/Children: May take vitamins, although is best if possible, to push this off to before or after Shabbos.[51]   May one insert a rectal suppository for medication?[52] Being that this contains medicine it may only be done through a large irregularity, such as placing it in from the wide side. However, to place it in with two fingers is not considered enough of an irregularity. There is no prohibition in cutting the suppository in half.[53]   May one cut a medicine in half [for one who may take medicine on Shabbos], such as to achieve a smaller dose for a child and the like?[54] Yes. The prohibition of Tikkun Keli does not apply by medicine just as it does not apply towards food, and hence one may cut it to a small size for Shabbos use.[55] Suppository: There is no prohibition in cutting a suppository in half on Shabbos.[56] May one take medication if he suspects that lack of doing so can lead to being bedridden or weak in his entire body?[57] Yes. If one started a medication before Shabbos may he continue taking it into Shabbos?[58] If not taking the medication on Shabbos can cause one to get sick to the point that he is bedridden or his entire body feels weak, then it may be taken on Shabbos.[59] This applies even if the person at the moment feels healthy.[60] If not taking the medication on Shabbos will not cause one to become sick to the extent mentioned above, then some Poskim[61] rule that it may not be taken, [seemingly even if due to this the medicine will be of no effect[62]]. Other Poskim[63] however allow it to be taken being that he began taking it from before Shabbos.   Are medicines Muktzah?[64] Yes, they are considered Muktzah Machmas Gufo and thus may not be moved with exception to when they are allowed to be taken.[65]  May one open the closed covering of pills?[66] Yes, so long as he does not tear letters in the process. It is thus best to try to open it from the plastic side in contrast to the tinfoil side which has letters written on it. In a situation that one is allowed to take medicine[67] may one mix a medicinal drink on Shabbos?[68] It may only be done using an irregularity. Thus, if one needs to mix two different liquids it may not be done on Shabbos [as there is no way to do so in an irregular form]. Q&A on different forms of medications: May a person who is in pain bathe in hot water heated before Shabbos?[69] Yes, even if his entire body does not feel sick.[70] May one place a wet cloth over his head to treat a fever or a headache?[71] Yes[72] as there is no external herbal medication that is given for these matters and it thus does not contain a healing prohibition.[73] However, one must be careful to avoid the laundering prohibition. Thus, one is to only dip a very white and clean cloth into water which had wine or other colored liquid poured into it before Shabbos [or on Shabbos if one did not do so before hand]. As well one may not squeeze the water out of the cloth.[74] May one wear detachable braces on Shabbos?[75] Some Poskim rule that it is allowed as there is no medication that is given for these matters and it thus does not contain a healing prohibition. As well one is allowed to go into public property while wearing them. [This ruling however requires further analysis as what pain is involved in not wearing braces, as Admur here seemingly rules that the allowance only applies in a case of pain.] May one wear a back brace and items of the sort? [76] Yes, as there is no medication that is given for these matters and it thus does not contain a healing prohibition. As well one is allowed to go into public property while wearing them. May one take Sleeping pills:[77] Some Poskim[78] rule that it may be taken on Shabbos being that this is not considered to be a medical treatment. Other Poskim[79] however rule that it is forbidden being that although this is not defined as an illness, nevertheless the pill is made through grinding and thus has the medicine decree apply to it as well. Some[80] mediate between these two opinions and rule that it may be taken if one is in extreme pain due to inability to fall asleep. May one take “stay awake pills”? This is subject to the same debate as sleeping pills-See above. May one use nose drops?[81] No[82], unless one is bedridden or feels weak in his entire body.[83] However there are Poskim[84] who rule that if not taking the drops will cause mucus droppings which will be embarrassing then one may be lenient and it thus may be taken. May one take anti-depressants and other medications meant for mental health on Shabbos? Seemingly this is allowed.[85]   May one sniff or smell a substance that will clear his nasal passages? If the substance is snuffed or smelled even for pleasure, such as is the case by tobacco, then it may be used even if it will clear the passageway, as it is not recognizable that it is being done for healing.[86] If the substance is only used for the purpose of clearing nose passage, then: Some Poskim[87] rule that this is forbidden as by doing so one temporarily heals the extra mucus flow which derives. Other Poskim[88] rule that it is allowed as it does not actually heal the mucus flow but temporarily stops it. Medications which relate to marital relations May one take fertility pills to help for conception?[89] Yes, as there is no apparent illness.[90] However, some Poskim[91] write that it is best to dissolve the pill in water before Shabbos and then drink it.[92] May a man take Viagra on Shabbos if necessary, for him to have intimacy?[93] Yes.[94]   May one take contraceptive pills?[95] One who has consulted with a Rav and received permission to be on a contraceptive may take the pills on Shabbos, as there is no apparent illness. May one take heart medication[96] for use prior to and after marital relations?[97] One is to dissolve the pill in water before Shabbos and may then drink it on Shabbos, as in such a way it is not noticeable that one is taking medication.[98] If this was not done then it is forbidden to take the pills on Shabbos, even through dissolving them in liquid[99], unless it is one’s wife’s night of Mikveh.[100] May one smear a cream onto one’s skin[101]?[102] This may only be done to a child [not older than age 9[103]] or to one who is bedridden or ill, and only if it is a type of cream which needs to be rubbed completely into the skin and it is not common to leave any of visible cream on the skin[104]. If the cream is common to be left visibly on the skin then it is forbidden to be placed. [However according to Ketzos Hashulchan which argues that there is no smoothening prohibition by soap, seemingly here too it would be allowed even if the cream is visible.] Regarding taking a laxative, alka seltzer and other medicines for specific medical conditions-see next chapter under their relevant topic.

__________________________________________________

[1] Admur 328:1

[2] Admur 328:43

^[3] a leguminous plant with small flowers. Use: silage, fodder.

^[4] This only applies to actions which are also done for pleasure and satiation and thus are not evident that one is currently doing so for healing, although if the action is done for a type of healing which is not Halachically defined as healing, such as to swallow a raw egg to sweeten ones voice or place mouthwash in ones mouth to remove a bad smell, then when done for healing it is nevertheless forbidden even though it is no recognizable for others. [See Ketzos Hashulchan 134 footnote 16]

[5] M”B

Some learn that the above prohibition for “even if he is completely healthy and does not have any ache” only applies by one who has a weak nature and although is healthy desires to strengthen his strength. However one who is completely healthy and just takes it as preventive medication, then it is allowed.

^[6] see previous note for the reason why here it is forbidden when done for healing.

[7] Admur 328:45

^[8] Based on Rashi in Avodah Zara 22b. Vetzaruch Iyun Gadol on the Mishneh Berurah [134] who quotes Rashi to say that it causes the ears to break up, while in Rashi there the version is “the cheeks”.

^[9] Rashi there “thus putting one in danger” However from the reason mentioned below this does not seem to be the case according to the Shulchan Aruch

^[10] Mishneh Berurah 135

^[11] So rules also Michaber.

This however only applies in cases that there is no other way to heal the ailment. If however there is another way available to heal the ailment which is not noticeable to others as a form of healing, then it is therefore forbidden to do treat it in a way that is noticeably done for healing. [Ketzos Hashulchan 138 footnote 18 based on the ruling of Admur by rubbing water on a dislocated limb, brought below in Chapter 3 Halacha 6A]

[12] So rules M”B [136] in name of Magen Avraham .

[13] Admur 331:1

[14] The case in 331:1 refers to a child which has the status of a bedridden person, or any person which is bedridden. It is however to prepare medicine even with an irregularity for one who is not bedridden or weak in his entire body, even if he is in tremendous pain.

[15] Vetzaruch Iyun: A) Does this Halacha in 331:1 apply to all medicines that it is forbidden to make them without a Shinuiy? B)  Why can’t one mix it regularly and then pour it on with a Shinuiy? So long as it is administered with a Shinuiy should it not be valid?

^[16] Admur 328:43

^[17] Admur 328:45-46

^[18] So is implied from 328:43 that even when taken for other intentions it may not be taken if one has an ache which is healed in the process. As Admur states: “However if one does not have a any ache at all and does not intend at all [to eat an item] for healing but rather for a different usage, such as for example, one who eats sweet resin and swallows a raw egg in order to sweeten his voice, then it is permitted.”

However, this only applies in cases that the food is not normally eaten for eating purposes, if however it is normally eaten then it may be taken even intentionally for heating being that it is not recognizable, as will be explained in B.

^[19] This only applies to actions which are also done for pleasure and satiation and thus are not evident that one is currently doing so for healing, although if the action is done for a type of healing which is not defined as healing, such as to swallow a raw egg to sweeten one’s voice or place mouthwash in ones mouth to remove a bad smell, then when done for healing it is nevertheless forbidden even though it is no recognizable for others. [See Ketzos Hashulchan 134 footnote 16]

^[20] Halacha 45-46

^[21] Halacha 43

[22] As if one administers medicine it once again becomes relevant to decree against it that one may come to grind the herbs and make the medicine.

[23] Based on Ketzos Hashulchan 134 footnote 16 brought in previous footnotes.

[24] As explained in summary above, see footnote there.

[25] Piskeiy Teshuvos 328:17

[26] For which Poskim: See the lenient cases below and the Poskim which rule this way.

[27] Halachos Mahrsham on Orchos Chayim 328:27

[28] See Igros Moshe in footnote below which only allows dissolving the medicine before Shabbos in liquid, if this is the normal way of taking the medicine. Otherwise, it is forbidden.

[29] Ketzos Hashulchan 138 footnote 31 regarding making soda to relieve stomach pain. Thus, it is possible to learn into him as learns the Igros Moshe that this allowance is limited to only those cases where the medicine is usually taken in a drink. However, see Minchas Yitzchak 6:28 which clearly learns the allowance of the Ketzos Hashulchan to be in all cases; Beir Moshe 1:33 permits it in all cases; Minchas Yitzchak 6:28 allows to rely on Ketzos Hashulchan in a case of great pain; Igros Moshe 2:86 allows only in cases that this is the normal way of taking the medicine is normally taken in a drink; Sheivet Halevy 3:36; Shearim Hametzuyanim Behalacha 91:2

[30] Ketzos Hashulchan ibid. Vetzaruch Iyun why this was omitted by the Piskeiy Teshuvos.

[31] Beir Moshe ibid; Daas Torah 37; Sheivet Halevy ibid

[32] Beir Moshe 4:31-32

[33] SSH”K 34 footnote 6 in name of Orchos Chayim 532:102

[34] See Piskeiy Teshuvos 328:2

[35] See chapter 2 Halacha 2

[36] Brought in Beir Moshe 2:32

[37] Beir Moshe 1:33 which forbade this completely. Beir Moshe 2:32 which after hearing testimony that Gedolei Haposkim have allowed it, nullifies his opinion to the allowance, although questions if it is still relevant today being that people do not use it when healthy due to negative side effects.

[38] SSH”K 34:3 and 6 forbids all medicines in all cases of pain unless one is bed ridden or his entire body is weak, as is the simple ruling of SHU”A.

Minchas Yitzchak 3:35 rules that despite that aspirin is taken by healthy people nevertheless since its main intent is for medication, therefore it may not be taken for a mere ache. However, if one is in great pain, he leans to allow it.

Ketzos Hashulchan 138:31 regarding headaches rules that “it is difficult to allow medicine to be taken even by a strong headache unless one feels week in his entire body”. Thus, implying that he too does not hold of the aspirin allowance [which had already been around for about 30 years before him writing this ruling].

[39] Opinion of Admur: Seemingly according to Admur taking pain killers to relieve pain is forbidden even if the fact were that healthy people always take it. This is learned from Admur in 328:34 which rules: “However when he does eat raw egg or resin [foods that are taken even by the healthy] intending for healing then it is forbidden even if he is completely healthy and does not have any ache [and is merely taking the medication in order to gain more strength]”, and as infers the Ketzos Hashulchan from here that those foods eaten for a type of healing which is not defined as healing [such as egg to sweeten ones voice and likewise pills to prevent illness], then when done for actual healing it is nevertheless forbidden even though it is no recognizable for others.

Thus according to Admur since aspirin is taken by healthy people for a [non-Halachic] health purpose, it may not be taken for a Halachic health purpose such as to relieve pain even though it is not recognizable that one is taking it for this purpose.

[40] Beir Moshe 1:33

[41] Piskeiy Teshuvos 328:30

[42] Beir Moshe 1:33-1. Vetzaruch Iyun Gadol from Piskeiy Teshuvos which does not mention that the Beir Moshe allows taking vitamins in all situations.

[43] Thus, he certainly does not learn like the ruling of Ketzos Hashulchan in Admur that something which is only taken for a health reason that is not Halachically defined as health, may not be taken when done for actual health.

[44] Seemingly according to Admur vitamins would be forbidden for one who is taking them to gain strength, as we explained in opinion of Admur regarding aspirin. Thus Admur does not hold of the 1^st opinion that permits it without limitation. Regarding the other opinions there is room in Admur to rule like the 2^nd or third opinion. Vetzaruch Iyun.

[45] Igros Moshe 3:54

[46] As writes Rama/Admur: “However when he eats [foods normally eaten for health reasons] intending for healing then it is forbidden even if he is completely healthy and does not have any ache.”

[47] They learn that the above ruling “even if he is completely healthy and does not have any ache” only applies by one who has a weak nature and although is healthy desires to strengthen his strength. However, one who is completely healthy and just takes it as preventive medication, then it is allowed. It is possible to read this opinion into Admur as well.

[48] Mishneh Halachos 4:51, and so seems to learn Rav SZ”A as brought in SSH”K that it may only be taken as a food supplement and not to gain strength.

[49] As he views all vitamins as to be defined as strengthening ones system and it is thus considered like medicine and not like the food of the healthy.

[50] SSH”K 34 footnote 84 in name of Rav SZ”A

[51] Piskeiy Teshuvos 328:30 in name of Az Nidbaru

[52] Piskeiy Teshuvos 328:39; Ketzos Hashulchan 138 footnote 31 regarding treating hemorrhoids.

[53] SSH”K 33 footnote 30 in name of Rav SZ”A being that this is similar to food which does not contain a cutting prohibition.

[54] SSH”K 33 footnote 36 in name of Rav SZ”A; Piskeiy Teshuvos 328:39; 322 footnote 20 [New]

[55] See Michaber 322:4 “Animal food does not contain within it [the prohibition of] fixing a vessel.”; Admur 314:11 “ As animal fodder is soft and does not last, as will be explained in chapter 322 [Halacha 4 ], in a case that one modifies the food to become an independent vessel, being that it is not at all common to initially make a vessel out of food, due to the fact that it does not last long.”

[56] The reason: Being that this is similar to food which does not contain a cutting prohibition. [SSH”K ibid]

[57] SSH”K 34:16; Piskeiy Teshuvos 328:2

[58] Piskeiy Teshuvos 328:28

[59] Igros Moshe Orach Chayim 5:53; SSH”K 34:17

[60] SSH”K ibid

[61] Igros Moshe ibid

[62] So is implied from Igros Moshe, and so explains Piskeiy Teshuvos ibid

[63] Minchas Shabbos 91:9; SSH”K 34:17

[64] Piskeiy Teshuvos 328:27

[65] Minchas Shabbos 88:16 See there regarding if one was sick before Shabbos and thus knew that medicine would be needed on Shabbos if even healthy people may move it for themselves.

[66] Piskeiy Teshuvos 314:3

[67] Cases 1 and 2 mentioned above

[68] Admur 331:1 regarding mixing wine with oil in which Admur rules that it may not be done unless one is deathly ill, being that it is forbidden to make medicine on Shabbos without an irregularity. This implies that two liquids cannot physically be mixed in a way that is defined as irregular.

^[69] Rav Akivah Eiger brought in Biur Halacha and Ketzos Hashulchan 133 footnote 1

[70] So rules Rav Akivah Eiger based on 307:5 in which the Michaber writes that one may a ask a gentile to carry hot water for oneself if he is pain so he can bathe in it. Thus, we see that it is permitted to wash in hot water to remove pain. So, rules also Admur in 307:12. Thus it seems that Admur also rules that this is allowed. Now, regarding why here in the above Halacha no mention is made of water heated from before Shabbos, simply the reason for this is because this Halacha is addressing the issue of healing on Shabbos, which is only problematic by springs and other bodies of water as opposed to hot water found within a vessel. Thus, regarding the bathing prohibition, in truth it does not apply at all when a person is in pain, and one may bathe in water heated before Shabbos to release pain.

[71] Piskeiy Teshuvos 328:35 in name of Az Nidbaru

[72] The Ketzos Hashulchan allows this to reduce fever. The Az Nidbaru extends this allowance to even a head ache.

[73] Therefore it is permitted even for a head ache which in general one may not take medicine for. However, by fever one may even take medicine and thus this reasoning is not needed.

[74] Based on Ketzos Hashulchan 136 footnote 2 and 138 footnote 31

[75] Piskeiy Teshuvos 328:35; SSH”K 34:29

[76] Piskeiy Teshuvos 328:35; SSH”K 34:29

[77] Piskeiy Teshuvos 328:31

^[78] Ketzos Hashulchan chapter 138 footnote 31; Beir Moshe 1:33-19 regarding “stay awake pills”.

[79] Minchas Yitzchak 3:21 regarding stay awake pills. The same applies for sleeping pills; Az Nidbaru 14:10

[80] SSH”K 33:16

[81] Piskeiy Teshuvos 328:33

[82] Being that they are used only for healing.

[83] Minchas Yitzchak 8:5. Ketzos Hashulchan 138 footnote 31 towards end. This is not similar to sniffing tobacco which is done for pleasure.

[84] Rav SZ”A in SSH”K 134 footnote 52

[85] As A) Tzaruch Iyun if things taken for mood issues are considered medicine. If so, then maybe coffee should be considered medicine? [see above by stay awake pills], as well these medicines are usually taken every day, and thus have a further leniency mentioned in some Poskim that a medicine started from before Shabbos may be taken on Shabbos. As well if one were to consider depression as a medical illness, and thus its medication is considered a medicine then it should be permitted for this reason itself, as when one is depressed, he does not feel like moving from his bed and is thus similar to being bedridden, for which taking medicine is allowed.

[86] Mishneh Berurah 328:127; Ketzos Hashulchan 138 footnote 31 towards end

[87] Ketzos Hashulchan ibid

[88] Beir Moshe 1:33

[89] Piskeiy Teshuvos 328:1

[90] Beir Moshe 1:33

[91] See Piskeiy Teshuvos 328:1

[92] See Piskeiy Teshuvos 328:1

[93] Encyclopedia Hilchatit Refuit [Shteinberg] 7 p. 475 in name of Koveitz Assia 73-74 p. 27; Mayan Omer 2:249; See also Poskim in previous and coming Q&A

[94] The reason: As there is no real illness, and medicine is permitted to be taken by one who is healthy for non-medicinal purposes, as rules Admur 328:43 regarding swallowing eggs to better one’s voice. Furthermore, it is being done for the sake of a Mitzvah. Furthermore, even if it were to be defined as an illness, it should be defined as Sakanas Eiver for which medicine taking is permitted. [See Poskim ibid]

[95] Beir Moshe 1:33; So rules Piskeiy Teshuvos 280:2

[96] People that suffer from high blood pressure may need to take medication prior to having marital relations so their blood pressure not sore too high.

[97] Piskeiy Teshuvos 280:2

[98] Beir Moshe 1:33-9

[99] So rules Beir Moshe ibid and so is implied from Minchas Yitzchak 1:108 which only writes with regards to Leil Tevilah.

[100] Beir Moshe ibid, Minchas Yitzchak ibid

[101] Doing so may involve a smearing prohibition, as well as a taking medicine prohibition.

Due to the medicine prohibition it may never be done to one who is not defined as bed ridden or weak in his entire body.

[102] Minchas Yitzchak 7:20; Piskeiy Teshuvos 328:18 Vetzaruch  Iyun from Piskeiy Teshuvos 327:1  which contradicts this ruling here and rules that it is always forbidden.

[103] Regarding all the opinions in the age of the child-See “The Laws of taking Medicine” Chapter 2 Halacha 6

[104] As in such a case there is no smoothening prohibition, as is proven from the fact that no smoothening prohibition was mentioned regarding soap. [Daas Torah brought in Minchas Yitzchak ibid].

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