Note: Wounds which come from result of getting cut or hit with metal are considered lethal and its laws were explained above in Chapter 1. See there!

 

A. Cleaning the blood of a wound:[1]

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

The Reason is:  because the blood will dye it. Now, although one is ruining [the cloth in this dying, as he is simply staining it] nevertheless it is Rabbinically forbidden [to be done].[2]

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

Squeeze out the blood:[3] 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.

Wrapping spider webs around it: 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: Rather [according to this latter opinion] one is to rinse [off the wound] in water or wine [prior to applying the bandage to it] in order to remove the blood which is on the wound and afterwards [one may] wrap a rag on it. [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:  It is proper[4] 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.

Cloths that are designated specifically for wiping on:[5] May be used for wiping blood and is not a problem of dying, as we only say a problem of dying when it is not in a way of wiping, or it is but is done to a random cloth.

Cleaning the blood of a wound:[6] Is forbidden to be done with any cloth, irrelevant of color, which is not designated for that purpose due to the dying 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 bandage be placed over a bleeding wound? Yes, as bandages are designated for this purpose.   May one wrap a towel over a bleeding wound? Seemingly no as towels are not meant to be used to dry colored liquids but rather to dry water. Vetzaruch Iyun May one place a tissue or disposable napkin on the wound?[7] Yes.[8] One who has cleaned a wound from blood, may he place on it a bandage even though he knows that it will eventually continue to bleed?[9] The Machatzis Hashekel requires that it be cleaned until the blood stops secreting. However, the Avneiy Nezer rules that once the wound is clean one may put it on being that even if it later bleeds this is only Grama and is allowed, and so seems to be the opinion of the Poskim.

B. Squeezing out the blood:[10]

It is not allowed for one to squeeze out the blood from the wound prior [to placing the cloth on it] as doing so consists of the wounding prohibition as explained above.

• Sucking out blood from a wound:[11]

It is forbidden to suck blood with one’s mouth from the wound due to the wounding prohibition.

Doing Metzitzah by a Bris: By a circumcision [sucking the blood of the circumcised area] was only permitted because [lack of doing so] poses danger.

Sucking the blood in ones gums: Therefore it is forbidden to suck blood which is between the teeth [in ones gums].

The reason: Now, although that doing so is separating [the blood] in an irregular way, nevertheless it is Rabbinically forbidden.

Squeezing blood out of a wound: Is forbidden.[12] Likewise it is forbidden to suck out blood from a wound, including from ones gums due to the wound prohibition. However, by a Bris, Metzitza it is permitted.

C. Applying ointments to a wound:[13]

Smearing the wound with oil: One may remove the scab of a wound [with one’s hands[14]] and may smear the wound with oil in places that it is common to smear oil also when there is no healing intended [i.e. for pleasure] as explained in chapter 327 [Halacha 1].

Smearing it with fat: However, one may not smear it with fat because it [causes it to] melt[15] and is forbidden for the reason explained in chapter 326 [Halacha 10]

Final stage of the wound: Even in the final stage of the wound, which is defined as when it has already healed and one feels no pain from it, it is permitted to remove the scab and to smear it with oil for mere pleasure [even in places that oil is never smeared for mere pleasure[16]].

Applying an oil and water mixture: However, one may not apply a mixture of oil and hot water over a wound, and not over a bandage which is to be placed over the wound, being that doing so is evident that it is being done for healing purposes. However, one may place it on his skin that is on the side of the wound and have it flow and drip onto the wound as when done so it is not recognizable that one’s intention is for healing. Although it is permitted to place on it plain oil in places that it is common to smear oil even when there is no intention for healing. As well it is permitted to place on it plain hot water that was heated from before Shabbos.

• Applying ointment/liquids to suppress the bleeding of a wound:[17]

Wine for the un-pampered: One who hurt his hand or leg not as a result of iron may constrict it with wine in order to suppress the blood [flow].

Vinegar: However [he may] not [suppress it] with vinegar because it is potent and thus contains the healing prohibition.

Wine for the pampered: If one is pampered then even wine helps [cure the wound] as does vinegar and it is forbidden [to be placed] when the wound is not on the back of his hand or the back of his foot, as if it is then it is permitted to desecrate Shabbos for it by even doing a Biblical prohibition. Similarly, if [the wound] resulted from a blow from iron [then it too may have Shabbos desecrated for it] as mentioned above [in Halacha 7].

Summary-Applying ointments to a wound:[18] Is permitted so long as it is common to apply that ointment there even for pleasure purposes, and it is a liquidly substance, [as opposed to creamy, Regarding creams see Q&A below]. Thus, water may be applied, as well as oil in those places which smear oil also for pleasure. However, all medical ointments are forbidden being that they are only used for medication. However, one may place it on his skin that is on the side of the wound and have it flow and drip onto the wound as when done so it is not recognizable that one’s intention is for healing. Liquids that suppress bleeding: All non-healing substances may be used to suppress blood flow thus one may apply wine to it if he is not pampered. However, it is forbidden to apply a healing substance to suppress the blood flow. Thus vinegar, and wine for the pampered may not be used.   Q&A May one place Dermatol/Hydrogen Peroxide or other disinfecting liquids on a wound? Some Poskim[19] rule that it is forbidden to do so due to the healing prohibition. [Thus, in all cases that healing is allowed, such as there is danger involved, or one is bed ridden or weak in his entire body, or for a child, or if having a gentile apply it if one is in pain then it may be placed.] Other Poskim[20] rule that if the liquid is simply disinfecting the wound and does not have other healing powers then it is allowed, as disinfection is not defined as healing. However, there are Poskim[21] which rule that it is allowed [even if it has the ability to heal] being that one’s main intent is to suppress the bleeding and not to heal the wound.[22]

May one smear a cream onto the wound[23]?[24] This may only be done to a child [not older than age 9[25]] or to one who is bedridden or ill[26], and only if it is a type of cream which needs to be rubbed completely into the skin and it is not meant to leave any of visible cream on the skin[27]. If the cream is common to be left visibly on the skin, then it is forbidden to be placed.

 

D. Placing a substance on a wound which draws out puss and blood:[28]

It is forbidden to place on a wound a substance which draws out the blood and the puss due to the detaching prohibition, as although the substance is drawing out [the blood and puss] on its own nevertheless since it is being placed there in order to draw it out, it is as if one is wounding and detaching with one’s hands.

Summary: One may not apply any substance to one’s skin which draws out blood or puss due to the detaching prohibition.[29]

E. Placing sugar on a wound:

Certainly, one may not place [sugar] (tzuker zlab) on a wound which does not have a hole.

Placing sugar on a wound:[30] Is forbidden.

F. Widening the hole of a wound on Shabbos and the laws of an Apturah:[31]

A hole that is in a wound which was already opened [from before Shabbos] and one wishes to broaden it on Shabbos even only slightly it is forbidden [to be done].

Unplugging it: However, if it had closed up then it remains questionable whether one is allowed to go ahead and reopen it on Shabbos as it was originally just as it is permitted to reopen a hole of a vessel that got plugged as explained in chapter 314 [Halacha 6].

The hole of an Apturah: As well those that have a hole in their arm that is called (aptora) and this hole got slightly stuffed up then there is doubt as to whether or not one is allowed to place legumes inside of it in order to open it.

Placing a poultice on the Apturah: [However] a poultice is allowed to be placed on the (Apturah) being that it is like a wound which has healed which is permissible to place on it a poultice on it (as was explained in this chapter [Halacha 31])

Other Opinion: [However] there is an opinion which prohibits placing [a poultice) on an (aptora).

The Final Ruling: (One is to suspect for their opinion [and thus be stringent]).

Summary-Widening the hole of a wound: Is forbidden due to the building prohibition.

G. If cleaning a wound will cause blood to come out:[32]

If one is certain that cleaning [a wound] will extract blood then he may not clean it on Shabbos as [although one has no intention to extract blood, nevertheless] it is inevitable.

 

H. Placing pads and bandages on a wound on Shabbos:[33]

New: It is permitted to place on a wound a sponge and pieces of dry clothing if they are new being that doing do is not done for healing but rather to prevent one’s clothing from irritating the wound.

Old: However, one may not place old pieces of clothing on it [being] that they contain healing powers. However, this only applies if [the old pieces] were never yet placed on a wound, though if they had already been placed on a wound then they no longer have healing powers despite the fact that they are old, and it is thus permitted to place them on a wound on Shabbos. 

Regarding bandages which contain ointments on them-see next two Halachas!

Placing a dry bandage on a clean wound:[34] All pads and bandages may be placed on a wound. Used clothing which have never before been placed on a wound may not be used for its first time on Shabbos. [Regarding using cloths and the like which do not have the status of a vessel, see chapter 308 Halacha 56 for the Muktzah laws that relate to this.] Q&A May one cut or tear a bandage to make it a better fit?[35] Doing so is forbidden due to the “Make Bepatish” prohibition. May one use a piece of tape to tape the bandage onto one’s skin?[36] One may not do so due to the sewing prohibition.[37] However, if there is no other option of attaching the bandage to the wound then there is an opinion[38] which allows one to tape the bandage to one’s skin if both ends of the tape are on one’s skin. [Meaning the bandage is in the middle of the tape.]  [However, the tape must be cut before Shabbos as will be explained in next question.] Others[39] however argue on this and hold that even in such a way that the ends of the tape are on ones skin it is still forbidden being that the bandage will permanently remain attached to the tape after removing it. Opinion of Admur: According to Admur seemingly it would be forbidden due to sewing even if one were able to remove the bandage from the tape, as Admur holds[40] that only when the tape is place unintentionally may it be removed, and here it is placed intentionally. Vetzaruch Iyun.   May one cut a piece of tape? [41] Even according to those which permit in times of need the use of tape to attach a bandage to ones wound, this only applies if the piece of tape was cut from before Shabbos, as cutting it on Shabbos poses a “Tikkun Keli prohibition.[42]   May one tie the bandage onto his body, such as his arm or leg?[43] One is to do so through making a bow over a single knot, and not through a double knot, as doing so may involve the tying prohibition. If, however, it is not possible to make a single knot with a bow then if one is in pain one may make a double knot with intent to remove that day[44], or at the very least in a time of need within seven days.[45] May one place a band-aid on a wound on Shabbos?[46] Doing so may involve the tearing prohibition when opening it and the sewing prohibition when applying it. Opening the band-aid: Some Poskim rule that the band-aid must have its wrapping as well as its white plastic sheet which covers over the tape, removed from before Shabbos. Removing it on Shabbos involves the tearing prohibition.[47] However other Poskim[48] hold that the band-aid may even be opened on Shabbos, and doing so involves no suspicion at all of a prohibition. [Seemingly according to Admur it must be removed from before Shabbos] Applying the band-aid to the wound: May be done if both sides of the band-aid are fastened to one’s skin[49] as opposed to one’s clothing or to the other end of the band-aid. [50] May one remove a bandage that is taped onto his skin, such as a typical band-aid?[51] If doing so will remove one’s hair, then it should not be removed due to a possible shearing prohibition. However, if one is in pain then he may remove it even if it will remove hairs with it.[52]

I. Placing pieces of cotton and the like on a wound:[53]

Designating combed flax and spun wool as a bandage: Combed flax and spun wool that are [common to be] placed on a wound, even if one did not think about designating them for his wound, but rather happened by chance to place it on his wound from before Shabbos, and then immediately removed it, [nevertheless] it is permitted to be moved on Shabbos to place on his wound or for another use, being that these materials are common to be designated for a wound, and therefore have become designated for this use by merely placing them on [his wound], and have thus  received the status of a vessel.

It [thus] goes without saying that if one thought about them from before Shabbos, that they be designated to be used to place on wounds, even though one has never actually placed them on a wound [that they may be moved]. Furthermore, even if one did not think about them that they be designated and prepared for wounds, but rather just thought from before Shabbos to place them on [his wound] the next day, on Shabbos alone, while after Shabbos he plans to throw them out [then even so they may be moved on Shabbos].

It [also] goes without saying that if one did an action to them from before Shabbos to prepare them [to be used for wounds], such as for example he dyed them with oil and bound them with a cord [then they may be moved on Shabbos].

Why is the above not prohibited due to that it is forbidden to place medicine on Shabbos? There is no transgression involved in placing this on top of a wound on Shabbos, regarding [the prohibition of] healing [on Shabbos] which was decreed against due to that one may come to grind herbs, as these [materials] do not heal, and they are only placed on [wounds] in order to prevent one’s clothing from irritating the wound.

J. Applying oil or water to a bandage:[54]

(As well it is permitted to place plain oil) over a pad which will be placed on [the wound]. (However hot water even plain, may not be placed (if the pad is not designated for this purpose) due to a decree that one may come to squeeze it [and be liable for the laundering prohibition], although by oil there is no decree made that one may come to squeeze it as was explained in chapter 320 [Halacha 21].  

Summary-Applying water or oil to the bandage:[55] One may place oil [and all other liquids which do not contain a smearing or a laundering prohibition] on the bandage and then place it on the wound [in those areas that applying oil is common even for pleasure]. However, water may not be placed on the cloth, unless it is designated to be used as a bandage. Q&A May one apply water to a bandage to treat fever? [56] Yes. 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.

K. Placing a poultice [a bandage that contains ointment] on a wound[57]:

Placing leaves on a wound on Shabbos: One may place a [non-Muktzah] leaf over a wound on Shabbos, as it is only placed as a safeguard [from irritation], with exception to grape leaves being that they are used for healing. The same applies for all leaves which heal [that they may not be placed on wounds].

If one placed them [on the wound] from before Shabbos and removed them from it after dark [i.e. after Shabbos already began] even purposely then it is permitted to replace them.

The reason for this is: As [the Sages] only forbade all healing treatments [from being done] due to a decree that one may come to grind herbs, when [the treatment] is being given on Shabbos for its first time, however not when one already began the treatment from before Shabbos and is only returning it on Shabbos.

Removed purposely: However, a poultice[58] which one removed from his wound purposely, even while still being held in his hand, is forbidden to be replaced due to a decree that one may come to smear and smoothen the bumps that are in it and will come to be liable for the smoothening prohibition as was explained in chapter 314 [Halacha 21].  [See footnote regarding placing a poultice on a wound which causes pain[59]]

Fell off wound but did not hit ground: However, if it slipped off the wound on its own after dark [but still remained attached to one’s skin] then the Sages did not make a decree in such a case and it is permitted for him to return it. [Furthermore] even if it fell off of him completely it has the same status as if it had slipped away [from only the wound and has remained on his skin].

If fell onto the ground: However, this only applies if it fell onto a vessel. However, if it fell onto the floor then if he wishes to return it [to the wound] it is as if he is placing it on Shabbos for its first time and is forbidden due to a decree that he may come to smoothen it and due to the decree that he may come to grind herbs.

Replacing it through a gentile:  Through a gentile it is permitted to place it on the wound even initially if it is causing him pain and slight illness as was explained above. However, it is forbidden to tell the gentile to initially make the dressing on Shabbos [by smearing ointment on the bandage], as smearing onto the bandage is a Biblical prohibition and doing so through a gentile is a complete Rabbinical prohibition which was only permitted [to be done] if one’s entire body has fallen ill or if a limb is in danger [of being destroyed] as was explained above [in 328/19].

Removing the poultice to clean the wound: One may open part of the poultice and clean the mouth of the wound and then return it, and then go and open its other side and clean the mouth of the wound and then return it as since he does not remove the entire poultice [in the process] therefore he may return it. However, he may not clean the bandage [of the ointment] being that doing so [transgresses the] smearing [prohibition].   

Applying a poultice on Shabbos to a healed wound:[60]

A wound which has healed one is allowed to place on it a poultice initially on Shabbos being that it merely protects it from getting irritated by his clothes.

The Reason: [The Sages] were not worried that one may come to smear it or [come to] grind herbs as since it has already healed the person is not so nervous regarding it that he will come to smear and grind herbs [to cure it more].

Placing a poultice [a bandage that contains ointment]:[61] Is forbidden to be initially placed on the wound on Shabbos due to the healing prohibition. If it was placed on before Shabbos and fell off, then if it fell on the ground, it may not be replaced. If it fell on a vessel, it may be replaced. However, if it was removed purposely, then it may never be replaced, although one may open up part of it in order to clean the wound. One may ask a gentile to place on ones wound an already prepared poultice in all cases that Rabbinical action may be done through a gentile; however, he may not initially prepare the poultice by smearing the [creamy] ointment on the bandage. A poultice may be placed on a healed wound.[62]   Q&A May one dab an ointment onto the wound and then place the bandage over it?[63] Medical ointment: Doing so does not involve a smearing prohibition even though that the cream will inevitably smear upon placing the bandage over it[64], however it does involve the healing prohibition and thus may only be done by a gentile if one is slightly ill, or by a Jew if one is bedridden or feels weak in his entire body. Ointment which is commonly used for pleasure: May be dabbed on.

L. Switching the bandage of a wound:[65]

By an Apturah or other wound with a hole: It is permitted to switch the current [garment which is covering the Apturah with] a different garment, as if one will not do so then it will smell, and [thus we allow it to be done as we take great precaution] to insure the dignity of people as well as that there is pain from it.

By a wound without a hole: However the above [allowance] only refers to this type of wound [called Apturah] being that it has a hole, however a wound which does not have a hole it is forbidden to change the garment or paper [for another] (because) one draws out puss from the wound (through removing [the cloth] from on it) and it is forbidden due to the “detaching” prohibition, as will be explained.

Summary-Removing a bandage on Shabbos:[66] One may not remove the bandage on Shabbos if doing so will cause puss [or blood] to come out, due to the detaching prohibition.

M. Removing scabs:[67]

One may remove the scab of a wound [with one’s hands[68]]. [However, this may only be done if it will not cause blood to be extracted.[69]]

Final stage of the wound: Even in the final stage of the wound, which is defined as when it has already healed and one feels no pain from it, it is permitted to remove the scab.

Removing scabs:[70] Is permitted to do with one’s hands [so long as doing so does not release blood].

 

N. Removing a splinter?[71]

Using a needle: A whole needle, [meaning that it is undamaged[72]] is permitted to be moved to take out a splinter, as is the law regarding a vessel which is designated for a forbidden use, which is permitted to be moved in order to use it.

How may one remove a splinter on Shabbos: One needs however to be careful when removing the splinter to do it in a way that it will not for certain cause blood to come out in the process of removing it, as doing so [in a way that will for certain extract blood, transgresses the Melacha of] Chovel even if one did not intend to extract the blood, as one is removing it out in a way that it is inevitable for blood not to come out[73]. [Thus] for example, if the thorn turned upside down while trying to remove it and it is [now] impossible to take it out without extracting blood, then it is forbidden to remove it.

Summary-May one remove a splinter?[74] This may only be done so long as no blood is extracted in the process.

Compilation-May one remove a splinter on Shabbos?[75]

It is permitted to remove a splinter on Shabbos [with one’s hands, tweezer, or needle as will be explained].[76] However, one needs to beware upon removing the splinter to do it in a way that it will not inevitably cause blood to come out in the process of removing it.[77] [Thus,] for example, if the thorn turned upside down while trying to remove it and it is [now] impossible to take it out without extracting blood, then it is forbidden to remove it.[78] [Likewise, if the splinter is very deep in the skin and will cause blood to be extracted upon its removal, then it may not be removed. This follows the ruling of Admur. However, many other Poskim[79] rule that when there is no alternative, it is permitted to remove the splinter even if it will inevitably cause bleeding. Practically, those who follow the rulings of Admur should only be lenient if there is worry of infection and the like, and not due to mere pain, even if it is very painful.]

Using a needle:[80] A whole and working non-damaged needle[81] is permitted to be used on Shabbos for the sake of removing a splinter.[82] [However, if one has a non-Muktzah needle available, such as the needle of a safety pin, then it is preferable to use it over a sewing needle.[83]]

Summary: It is permitted to remove a needle on Shabbos so long as it will not inevitably cause it to bleed in the process. If its removal will inevitably cause bleeding, then it may not be removed unless it will be prone to infection due to it. Q&A May one ask a gentile to remove a splinter that will cause inevitable bleeding when removed?[84] Yes, if he is in a lot of pain. May one pluck away pieces of skin with the needle in the process of removing the splinter?[85] One may puncture and cut through external pieces of skin for the sake of reaching the splinter so long as blood will not inevitably be released as a result.[86] However, one may not cut off pieces of skin due to the Gozez/Shearing prohibition.[87]

____________________________________________________

^[1] Admur 328:53 and Kuntrus Achron 301

[2] 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.

[3] 1^st opinion in Admur 328:53; 1^st opinion in Michaber 328:48; Rokeaich 70; Kol Bo 31

The law of Muktzah regarding the spider web: The above ruling implies that spiders’ webs are not Muktzah. See also Leket Yosher “One time a spiders web was made on the faucet and he [the Terumas Hadeshen] said that it is permitted to break it on Shabbos.” See, however, Tehila Ledavid 328:79 that for the sake of relieving pain, the Sages permitted the moving of Muktzah. However, from Leket Yosher ibid, it is implied that it is permitted even not for the sake of relieving pain, as well as that no such allowance is recorded in Admur regarding Muktzah, and on the contrary, he explicitly mentions the Muktzah prohibition even in a case of pain. [See Admur 308:56 regarding placing raw cloth materials on a wound and 328:51 regarding eye pain] Thus, one must conclude that according to the Poskim ibid, cobwebs are not Muktzah on Shabbos. On the other hand, perhaps one can establish the case to be referring to cobwebs that were already prepared before Shabbos. Vetzaruch Iyun.

^[4] Lit. good

[5] Kuntrus Achron 302

^[6] Admur 328:53 and Kuntrus Achron 301

[7] SSH”K 14:19; Piskeiy Teshuvos 320:11 based on Admur Kuntrus Achron 302

This is unlike the ruling of Rav Farkash in Tahara Kehalacha 10:28 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.

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

^[9] Ketzos Hashulchan chapter 136 footnote 11

[10] Admur 328:53

[11] Admur 328:54

^[12] Halacha 53

^[13] Admur 328:28

^[14] However, with a vessel is forbidden [Ketzos Hashulchan 136 footnote 22

[15] As for why it is not forbidden due to the smoothening prohibition-See “The Laws of melting…” where the Ketzos Hashulchan explains why there is no Mimacheik prohibition by soap.

[16] M”B, brought in Ketzos Hashulchan 136 footnote 20

^[17] Admur 328:35

^[18] Halacha 28

[19] So rules Az Nidbaru and so is the simple understanding from the Halacha mentioned above.

[20] Beir Moshe 6:38

[21] SSH”K 35:12 footnote 17 in name of Rav SZ”A; Beir Moshe 6:38

[22] So explains Rav SZ”A there. Vetzaruch Iyun Gadol on this reasoning from the ruling here in Admur and Tur/SH”A  29 regarding wine and vinegar which implies that it may not be placed to suppress the blood flow if it can heal. However according to the reason given by the Beir Moshe the allowance would still apply despite the above ruling of Admur.

[23] 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.

[24] 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.

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

[26] This applies even if the cream is not a medical lotion and thus does not contain any healing prohibition when placed, as there are opinions which hold that the smoothening prohibition applies even in a case that the cream is completely absorbed, and it is only in a case of an ill person that the Daas Torah said one may be lenient like the Magen Avraham [see Minchas Yitzchak 7:20]. [Seemingly however according to the Magen Avraham and those Poskim which rule likewise, such as the Mishneh Berurah, one may absorb non medical cream onto a healthy person.]

[27] 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]. However, see above that some Poskim hold that there is no smoothening prohibition at all by soap and that is the reason that no prohibition was mentioned.

[28] Admur 328:54

^[29] Admur 328:54

[30] Admur 328:34

[31] Admur 328:34

[32] Admur 328:34

[33] Admur 328:29; 308:56: “There is no transgression involved in placing designated combed flax and spun wool on top of a wound on Shabbos, regarding [the prohibition of] healing [on Shabbos] which was decreed against due to that one may come to grind herbs, as will be explained in chapter 328 [Halacha 1], as these [materials] do not heal, and they are only placed on [wounds] in order to prevent ones clothing from irritating the wound.”

^[34] Halacha 29

[35] Piskeiy Teshuvos 328:21; Tzitz Eliezer 8:15-14-6

[36] Piskeiy Teshuvos 328:21

[37] As one is sewing the tape onto the bandage. Tzitz Eliezer 8:15-14-6-unless is a time of need, as will be explained; SSH”K 34:25 in all cases even in a time of need.

[38] Tzitz Eliezer 8:15-14-6

[39] SS”K 34:25 and footnote 64 in name of Rav SZ”A

[40] Admur 340:17

[41] Piskeiy Teshuvos 328:21

[42] Tzitz Eliezer 8:15-14-6

[43] Piskeiy Teshuvos 328:21, see also Tzitz Eliezer ibid which writes that a bow knot is to be made.

[44] However there in Piskeiy Teshuvos he writes “if the bandage is a type which is meant to be removed that day.” However, based on chapter 317:1 -2 it makes no difference if the bandage usually is made to last more than one day so long as one’s intent is for it to last less than one day. 

[45] So is implied from Admur 317:1-2. See “The Laws of tying and untying knots”

[46] Piskeiy Teshuvos 328:21

[47] Minchas Yitzchak 5:39

[48] Beir Moshe 1:36

[49] As there is no sewing prohibition relevant to sticking something to one’s skin.

[50] Beir Moshe 1:36

[51] SSH”K 35:29 footnote 73; Piskeiy Teshuvos 328:22

[52] Being that this is a Pesik Reishei that is not beneficial, as well as that the removal of the hair is being done with a Shinui, and thus is permitted in a case of pain.

[53] Admur 308:56

[54] Admur 328:28

^[55] Admur 328:28

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

^[57] Admur 328:30

^[58] This refers to a dressing or pad which has ointment smeared over it which is then placed on the wound

[59] However there are Poskim [brought in Tzitz Eliezer] which say that in a case of pain one may place a poultice that was prepared from before Shabbos onto a wound, and it is only regarding a mere painless wound that they did not allow it to be placed due to suspicion that one may come to smoothen it. [See Tzitz Eliezer 8:15-14-3, So rules Piskeiy Teshuvos 328:20. Vetzaruch Iyun Gadol as from the Shulchan Aruch it is implied that it is forbidden in all cases, unless one is in so much pain that Rabbinical prohibitions may be done, as asks the Tzitz Eliezer himself in his Teshuvos. [although he himself concludes finding a defense for the ruling, although the question still remains].

[60] Admur 328:31

^[61] Admur 328:30

^[62] Admur 328:31

[63] Piskeiy Teshuvos 328:20

[64] SSH”K 31:14

[65] Admur 328:34

^[66] Admur 328:34

[67] Admur 328:28

^[68] However, with a vessel is forbidden [Ketzos Hashulchan 136 footnote 22]

[69] Admur 328:33

^[70] Admur 328:28

[71] Admur 308:38

[72] Admur 308:39

^[73] Lit. “Can you cut off its head and have it not die”

[74] Admur 308:38; M”B 328:88 in name of  Magen Avraham. Vetzaruch Iyun why this was not mentioned by Admur in 328 which deals with the laws of medical treatments!

[75] Admur 308:38; Michaber 308:11; Rambam Shabbos 25:8; Mishneh Shabbos 122b; M”A 328:32; Vetzaruch Iyun why this law was not mentioned by Admur in 328 which deals with the laws of medical treatments!

[76] Admur ibid; Michaber ibid; Mishneh ibid; M”A ibid

^[77] Admur ibid; M”A 328:32 based on Tosafus Sanhedrin 85a; M”B 328:88 in name of  Magen Avraham; Kaf Hachaim 308:96

The reason it is forbidden if the removal of blood is inevitable: As doing so [in a way that will for certain extract blood, transgresses the Melacha of] Chovel [which according to Admur is a Tolda of the Av Melacha of killing, as explained in Admur 316:14, however, according to the Rambam 8:7 it is a Tolda of Mifareik, see also Admur 328:54 who implies that it contains both Chovel and Mifareik] even if one did not intend to extract the blood, as one is removing it out in a way that it is inevitable for blood not to come out [i.e. Pesik Reishei; Lit. “Can you cut off its head and have it not die”] [Admur ibid; Regarding the prohibition of Pesik Reishei, see Admur 337:1; 253:10-11; 28; 259:7; 277:1-5; 278:4; 302:4; 308:38; 314:3; 316:4-5; 21-22; 318:21; 319:29; 320:17; 20, 22-24; 323:11; 324:1; 326:8; 334:24; 336:9 and 17; 337:1; 340:4; 357:3; 646:13] Nonetheless, according to those Poskim who rule that one is exempt for a Melacha Sheiyno Tzericha Legufa [See Admur 316:16], then here too one would be exempt if he transgressed and did so, as it is merely a Rabbinical prohibition of Pesik Reishei Derabanon. Furthermore, even according to those Poskim who rule that Melacha Sheiyno Tzericha Legufo one is liable for, one can argue that here they would all agree that one is Biblically exempt, as it is Mikalkel. [See Sanhedrin 84b; P”M 328 A”A 33; Machatzis Hashekel on M”A ibid; Tehila Ledavid 328:47; M”B 328:88 and Biur Halacha 308:11 “Hakotz”] Nonetheless, this would remain forbidden as we rule that a Pesik Reishei is forbidden even by a Rabbinical prohibition. [Implication of Admur ibid who rules stringently here unlike the other opinions brought below; Admur 337:1; 320:20 regarding walking on snow; 320:24 regarding a cloth on a Barza; 302:20 regarding squeezing; 316:4 regarding closing container on flies; M”A 314:5; 316:9; Taz 315:3; M”B 316:17 regarding bees; However, see the following case in which Admur is lenient by a Rabbinical Pesik Reishei, Vetzaruch Iyun: Admur 314:3, although in that case we have added reasons for leniency, including: a) Ein Boneh Vesoser Bekeilim. B) mikalkel; c) Kilacher Yad. Even there Admur concludes Lechatchila to be stringent.]

The reason it is permitted if the removal of blood is not inevitable: As in such a case the Melacha of extracting blood is being done without intent, and an action that will not inevitably cause a Melacha to happen is permitted even initially to be done on Shabbos so long as one has no intent for the Melacha to occur. [See Admur 320:20; 324:1; 337:1]

[78] Admur ibid; Implication of Tosafus Sanhedrin 85a that if it will be a Pesik Reishei then it is forbidden; Possible implication of M”A ibid

Other opinions: Some Poskim rule that it is permitted to remove the splinter even if it will inevitably cause blood to be extracted, as this is a case of Pesik Reishei Derabanon [being that removing the blood is Mikalkel, as explained in footnote above based on conclusion of Sanhedrin ibid] which the Sages permitted to be transgressed for the sake of relieving pain. [Sefer Hateruma 254; Tosafus Shabbos 107b; Biur Halacha 308:11 “Hakotz” and Shaar Hatziyin 328:63 in name of Chemed Moshe; Machatzis Hashekel on M”A ibid “The M”A wrote that one is initially to be careful in this as much as possible…although certainly if he is unable to then it is permitted as it’s a mere Rabbinical prohibition in a case of pain”; Tehila Ledavid 328:47; Implication of M”B 328:88 and so he rules in Shaar Hatziyon 328:63; Kaf Hachaim 308:96; Piskeiy Teshuvos 328:51; Possible understanding of M”A ibid that even he agrees to this allowance and simply stated that if possible one should try to extract it without it inevitably extracting blood, although if this is not possible, then he too agrees that it is allowed, as he rules in 328:33 that the Sages were lenient by a Melacha Sheiyno Tzericha Legufa in a time of pain, and so understands in M”A: Machatzis Hashekel ibid; Tehila Ledavid ibid; Biur Halacha 308:11 “Hakotz” and Shaar Hatziyin 328:63] Furthermore, some Poskim rule that a Pesik Reishei is always permitted by a mere Rabbinical prohibition. [Terumos Hadeshen, brought in M”A 314:5; Shaar Hatziyon 316:21; See Beis Yosef brought in Taz 316:3; Admur 314:3 regarding bees]

[79] Sefer Hateruma 254; Tosafus Shabbos 107b; Biur Halacha 308:11 “Hakotz” and Shaar Hatziyin 328:63 in name of Chemed Moshe; Machatzis Hashekel on M”A ibid “The M”A wrote that one is initially to be careful in this as much as possible…although certainly if he is unable to then it is permitted as it’s a mere Rabbinical prohibition in a case of pain”; Tehila Ledavid 328:47; Implication of M”B 328:88 and so he rules in Shaar Hatziyon 328:63 and Biur Halacha ibid; Kaf Hachaim 308:96; Piskeiy Teshuvos 328:51; Possible understanding of M”A ibid, and so understands in M”A: Machatzis Hashekel ibid; Tehila Ledavid ibid; Biur Halacha 308:11 “Hakotz” and Shaar Hatziyin 328:63; See other opinions in previous footnote!

[80] Admur ibid; Michaber ibid; Mishneh ibid

[81] See Admur 308:39 and Michaber ibid

[82] The reason: Although a needle is considered Muktzah due to being a Keli Shemilachto Lissur, nevertheless it may be moved as is the law regarding a vessel which is designated for a forbidden use, which is permitted to be moved in order to use it. [Admur ibid]

[83] Piskeiy Teshuvos 328 footnote 417; 308:8

[84] Piskeiy Teshuvos 328 footnote 416; See Admur 328:20 that a Rabbinical prohibition may be done through a gentile to relieve a severe pain, and hence since in conclusion we rule that the inevitable removal of blood is only Rabbinical due to it being Eino Tzericha Legufa and Mikalkel, therefore it falls under the allowance to be done by a gentile in the event that he is in a lot of pain

[85] See Piskeiy Teshuvos 328:51

[86] See Michaber 328:28 and Admur 328:32 that one may pop a boil for the sake of releasing pus

[87] See Biur Halacha 328:28 “Kdei” and Admur 328:37 and 340:3