Shvuos 5738 (1978) - Part 4: Timing a Medical Procedure

00:00 This is the hemsek to the earlier installment where we have discussed the farbrengen which took place by the Rebbe on Shvuot Taf Shin Lamed Ches, nineteen seventy-eight, forty-five years ago. We now continue with installment number four, where we will discuss an additional sicha in which the Rebbe elaborated in great detail on choosing a day for a routine medical procedure and its halachic aspects. The sicha was edited by the Rebbe, and it was published in the Likutey Sichos, Volume sixteen, page five eighteen. It includes footnotes as usual. The sicha was also translated in English by Sichas In English. The Rebbe opened the sicha as follows: "Generally, it is customary to hold an assembly dedicated to Torah scholarship on Isru Chag, the day after Yom Tov." This would take place after Simchas Torah, after Pesach, and after Shavuos. Such an assembly is particularly appropriate after Shavuos. The following discussion, focusing on a practical halachic question, is intended as my contribution to that gathering. And the Rebbe begins: The issue at question is of particular relevance at the present time. In the ensuing weeks, when schools are closed and the economy not as high-pitched, many activities which were previously postponed can be carried out. Amongst these activities are medical treatments and operations. However, these operations are often scheduled months in advance. No consideration is paid to the day of the week on which the operation is scheduled. Recently, a similar matter involved myself. Someone had scheduled an operation a few months in advance. He wrote a letter seeking

02:14 a bracha that the operation be successful, and asking me to mention him at the heil of the previous Rebbe. Within the letter, he mentioned that the operation was scheduled for a Friday. I replied that I would fulfill his request immediately, although the operation was scheduled a few months later, but added that I felt it my obligation, and also my privilege, to inform him of a clear psak din in the Torah, which implies that a Yid is forbidden to schedule in advance an operation for Friday. The Shulchan Aruch prohibits departing on a ship less than three days before the onset of the Shabbos. That prohibition was enacted because traveling on a boat generally demands a certain adjustment period. Unless a person has already been on the boat for three days, he cannot fully enjoy the Shabbos. He is still physically disturbed and upset. To ensure that the mood of joy and rest appropriate to the Shabbos is preserved, the Shulchan Aruch prohibits travel unless a proper period of adjustment three days has been allowed. The same law, and with greater severity, seems to apply to someone entering a hospital for an operation. Generally, his entrance to a hospital is accompanied by tension and uneasiness, even to a greater extent than traveling on a boat where he doesn't feel a threat to his life and health. Particularly when in most hospitals, your own clothes are taken away, your eating habits are modified, your visiting hours are limited, et cetera. There's a great deal of aggravation. Furthermore, when

04:13 departing on a ship three days prior to Shabbos, only one person's Shabbos rest is disturbed. However, in the case of entering a hospital and undergoing an operation, not only the individual himself, but his whole family as well become disturbed. Therefore, it would seem clear that according to Shulchan Aruch, it would be necessary to enter the hospital and undergo the operation at least three days before the Shabbos to allow for the proper spirit of rest and relaxation on Shabbos. A further and more serious complication also may arise. The above comparison to departing on a ship concerned only the aspects of the Shabbos connected with the positive commands of rest and enjoyment. However, an operation which takes place Erev Shabbos generally involves Chilul Shabbos, transgression of the Shabbos prohibitions as well. Even if the operation is totally successful, it is almost inevitable that checkups will have to be made with, which involves, A, writing down notes, B, taking blood samples. Both of these are Torah prohibitions. Even if he himself does not perform these activities, but as the Talmud explains concerning cutting payos, that both the person that is cutting and also the one whose hair is being cut, if he voluntarily allows, are considered to have sinned. Similarly, when one gives one's hand for blood to be taken out, or even more so when he prepares a specimen for the doctor, the result of which are to be written down, he is breaking the Shabbos laws. Especially the Rebbe adds in the United States and other

06:10 places where many doctors and other members of the medical profession are Jewish and are likely to be involved in the activities which transgress the Shabbos laws. Therefore, if the operation is called for Shabbos or even Thursday or Friday, it is almost inevitable that the Shabbos laws will be broken. Although one might argue that the tests are necessary and concern pikuach nefesh, saving a Yid's life, that argument applies only after the operation has taken place. Since in the case under consideration, the operation could be scheduled to avoid breaking the Shabbos laws, the obligation lies on every Yid not to place himself into a situation in which he will be forced to break Shabbos laws because of pikuach nefesh. The Rebbe continues, if the situation is so serious, the question arises, why have even Torah-observant Yidden ignored this law until now? However, quite often, habit becomes the dominant force in human behavior. One does many things without thinking, just because one is used to doing things in this manner. Since in the previous generations, there was no concept of making an appointment for operation, Yidden then rightfully disregarded this point. However, as mentioned above, this became habit, and it was not questioned later on when appointments did become possible. Then, the medical profession was not sophisticated enough to detect the early stages of an infection. A doctor dealt with acute problems of immediate necessity. In such a case, there is no question of the propriety of an operation or of tests. Pikuach nefesh supersedes all of the

08:18 Torah prohibitions, including Shabbos laws. In such a case, an operation could have been made on the Shabbos itself, not to mention before Shabbos. However, today, when medicine has processed and the need for an operation can be appreciated far before it becomes an immediate necessity, different laws apply. If an operation can be postponed a number of months for financial reasons, it is also possible to postpone it a number of days for the sake of the holiness of the Shabbos. We will, im yirtzeh Hashem, continue with the next topic in the upcoming installment.