Desecrating Shabbos for a woman who is after birth:[1]

A. First three days after birth:[2]

Throughout the entire first three days after birth the Yoledes is considered like a definitely dangerously ill person.[3] Therefore, one is to desecrate Shabbos on her behalf. Even if there is no midwife or doctor amongst them to voice an opinion one is to do for her all her needs. Even those matters that are not absolutely necessary for prevention of danger of life, but are normally done during the week for a Yoledes, may be done.[4] [This applies even in today’s times that women after birth are able to walk from their beds shortly afterwards.[5]]

Yoledes claims she feels fine:[6] One is to desecrate Shabbos on her behalf even if she claims that it is unnecessary, but her colleagues claim that she needs it, even if there is no doctor present to voice an opinion.

No one knows if she needs it: When she does not voice an opinion and her colleagues do not know [if she needs it done or not], then Shabbos is desecrated [for her].

Doctors and Yoledes claim she feels fine:[7] However, if a midwife or a doctor say that there is no need to desecrate Shabbos and she herself also claims that it is unnecessary, [the colleagues] are to listen to them. 

Doctors claims she feels fine but Yoledes claims otherwise: If she says “I do need [Shabbos desecrated] “, then even if 100 doctors say she does not need Shabbos desecrated, [nevertheless] it is to be desecrated.

B. After 3 days but before 7 days after birth:[8]

Yoledes claims she feels fine: From after three days after birth until the end of the seventh day, if she says “I do not need [Shabbos desecrated]” then it is not to be desecrated even if her colleagues claim that she does need [it done] so long as the doctors don’t say that she needs it.

Doctors claim she needs Shabbos desecrated: However, if a midwife or doctor say that she needs Shabbos desecrated for her then Shabbos is to be desecrated even if she says that she feels fine.

No one knows if she needs it: When she does not voice an opinion and her colleagues do not know [if she needs it done or not], then Shabbos is desecrated [for her].[9] However, if her colleagues  say that she does not need [Shabbos desecrated], then it is not to be desecrated.

Doctors claims she feels fine but Yoledes claims otherwise: If she says “I do need [Shabbos desecrated] “, then even if 100 doctors say she does not need Shabbos desecrated, [nevertheless] it is to be desecrated.

C. From after seven days:[10]

From the end of seven days and onwards, even if she says she needs [Shabbos desecrated], it is not to be desecrated on her behalf. Rather she is considered until thirty days like a non-dangerously ill person, of which all their needs may be done by a gentile.

Hot or cold: This is with exception to igniting a heater that if she needs it, it is to be done even by a Jew being that feeling cold is a danger for her for the entire duration of the thirty days, and even in the time of Tamuz. [The same applies if she is very hot and needs a fan or air conditioner turned on.[11]]

D. How to calculate the 7 days:[12]

The above-mentioned days are not counted as 24 hours [per day]. Thus, if she gave birth on Wednesday close to night, then when the entrance of the night of Shabbos arrives, it is already the fourth day from her birth, even though she had not completed three 24-hour days until close to the night of Shabbos. The same applies for [calculating] the seven days and thirty days.

E. What may be done for the Yoeldes on Shabbos after she gives birth:

See Q&A below and Halacha 4D-H!

Q&A If a woman had a miscarriage does she have the same status as a Yoledes in the above laws?[13] Yes, so long as the fetus was 40 days into the pregnancy. May a Yoledes take a hot shower on Shabbos?[14] She may do so by asking a gentile to turn on and off the water.   May one turn on the heater or air conditioner on behalf of a Yoledes?[15] Yes, if she’s very hot or cold, although it is best to do so through a gentile. This applies for up to 30 days from birth.   Smearing ointment and medication:[16] It is permitted for her to smear ointment and medication on the wounded areas after birth. However, it is best to simply dab the cream on the body, and then smear it with a Shinuiy. Turning on/off light:[17] One may turn off the light in the room in order to be able to sleep. Initially, this should be done through a gentile or with an irregularity. Likewise, one may turn on the light for the sake of being able to see things in order to be treated.

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[1] See Nitei Gavriel 61; Toras Hayoledes 37:1; Piskeiy Teshuvos 330:4

[2] Admur 330:4 “Throughout the entire first three days after birth the Yoledes is considered like a definite dangerously ill person. Therefore one is to desecrate Shabbos on her behalf even if she claims that it is unnecessary but her comrades claim that she needs it. Even if there is no midwife or doctor amongst them one is to do for her all her needs, as the matters that are done for a Yoledes during the week are well known to all. Even if she eats the foods of other [healthy] people [and thus it appears that she is healthy] we say that [this is because] she temporarily does not feel [her ill state], but [in truth] if she were to eat cold foods or other foods that a dangerously ill person refrains from eating, she would fall in danger. However, if a midwife or a doctor say that there is no need to desecrate Shabbos, [the comrades] are to listen to them. The reason for this is because there are many Yoldos which do not have hot food made for them daily, and so is the custom today in some places that they eat on Shabbos the foods heated from the day before.”; Michaber 330:4; Shmuel and Neharda in Shabbos 129a; Rashba 7:343; Taz 330:3; M”A 330:8; See Toras Hayoledes chapter 35

[3] The reason: The reason for this is because her limbs are loose and she is physically crushed. [Admur ibid]

[4] Admur ibid; Aruch Hashulchan 330:5; See Piskeiy Teshuvos 330:4 footnote 37

[5] Tzitz Eliezer 8:15-10; Piskeiy Teshuvos 330:4 footnote 40

[6] Admur ibid; M”A ibid; Ramban

[7] Admur ibid; M”A ibid; Ramban; Menorah Hatehora 330:6; M”B 330:13; See Piskeiy Teshuvos 330:4 footnote 37

Other opinions: Some Poskim rule that one should still desecrate Shabbos on her behalf even in such a case. [Aruch Hashulchan 330:5; Rashba; See Piskeiy Teshuvos 330:4 footnote 37]

[8] Admur 330:5 “From [after] three [days after birth] until the end of the seventh [day], if she says “I do not need [Shabbos desecrated]” then it is not to be desecrated even if her comrades claim that she does need [it done]. The reason for this is because she is no longer considered endangered with regards to those matters which her comrades commonly do for her during the week, and it is [thus] possible for her to wait until the night [after Shabbos to have those things done]. The above is with exception to if a midwife or doctor say that she needs [Shabbos desecrated for her], in which case Shabbos is likewise desecrated for other ill patients, as was written in chapter 328 [Halacha 10]. All the above is when she claims that she does not need Shabbos desecrated, however ordinarily when she does not voice an opinion and her comrades do not know [if she needs it done or not], then Shabbos is desecrated [for her]. However, if her comrades say that she does not need [Shabbos desecrated], then it is not to be desecrated. However, the above is with exception to if she says “I do need [Shabbos desecrated],” in which case even if 100 doctors say she does not need Shabbos desecrated, [nevertheless] it is to be desecrated. The reason for why she is believed over the doctors is because one’s own heart knows the bitterness of his soul, and as will be explained in chapter 618 [Halacha 1] regarding other ill patients.” Michaber 330:4; Neharda in Shabbos 129a; M”A 330:9; M”B 330:14; Piskeiy Teshuvos 330:4 footnote 42

[9] Admur ibid; However, see Piskeiy Teshuvos 330:4 footnote 42

[10] Admur 330:5 “From the end of seven days and onwards, even if she says she needs [Shabbos desecrated], it is not to be desecrated for her behalf. Rather she is considered until thirty days like a non-dangerously ill person, of which all their needs may be done by a gentile, with exception to the matter of a heater of which if she needs it, it is to be done by a Jew being that feeling cold is a danger for her for the entire duration of the thirty days, and even in the time of Tamuz. Regarding if others are allowed to warm up opposite this bonfire [which was heated for her] was explained in Chapter 276 [Halacha 13].” Michaber 330:4 and 6; Shmuel and Neharda in Shabbos 129a; Piskeiy Teshuvos 330:4 footnote 43-46

[11] Toldos Hayoeldes 35; ; Piskeiy Teshuvos 330:4 footnote 45

[12] Admur 330:6 “These [above mentioned] days are not counted through 24 hours [per day], but rather if she gave birth on Wednesday close to night, then when the entrance of night of Shabbos arrives, it is already the fourth day from her birth, even though she had not completed  three 24 hour days until close to the night of Shabbos. The same applies for [calculating] the seven days and thirty days.”; 617:5; M”A 330:7; Terumas Hadeshen 148; menorah Hatehora 330:5; Chayeh Adam 68:17; Kitzur SHU”A 93:3; Kaf Hachaim 330:21; See Shevet Halevi 8:88; Nitei Gavriel 61:3; Piskeiy Teshuvos 330:4 footnote 41

Other opinions: Some Poskim rule that the days are measured in 24 hours. [M”B 617:13; Biur Hagr”a; Yeshuos Yaakov 617; Minchas Shabbos 93:6; Binyan Tziyon 25; Orchos Chaim 330:6; Minchas Shlomo 1:7; Yabia Omer 7:53; See Kaf Hachaim 617:22; 330:21; See Nitei Gavriel 61:3]

If she gave birth on Bein Hashmashos: See Ketzos Hashulchan 140 footnote 8 that we are lenient; Piskeiy Teshuvos 330:4 footnote 41

[13] Ashel Avraham Opnehiem 330; Mateh Asher 9; Kaf Hachaim 330:2; Biur Halacha 617:4; Sdei Chemed; Piskeiy Teshuvos 330:4; Nitei Gavriel 61:13

[14] Nitei Gavriel 61:7; Piskeiy Teshuvos 330:4 footnote 38; See Toras Hayoledes 37:1that she may do so even directly within three days after birth although it is best to ask a gentile. If there is no gentile available, then she may do so with a Shinuiy.

[15] Nitei Gavriel 61:8; Piskeiy Teshuvos 330:4 footnote 47

[16] Toras Hayoledes 37 footnote 4; 37:22

[17] See Toras Hayoledes 37:1