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ible, nonetheless, medications are different. When taking medication,
a person wants the benefit of the drug and is not thinking about the
chametz included therein at all. Therefore, even a non-dangerously
ill patient is permitted to take a bitter-tasting medication that has
chametz ingredients. If it is possible to separate the chametz and to
imporve it so that it is fit for dog consumption, according to the Pri
#
Chadash (Orach Chaim, end of #447), it is forbidden to take the med-
ication, but, according to the Noda Biyehudah (second edition, Yoreh
De’ah #53) it is permissible.
From the words of the Chazon Ish it seems that if the drug itself
is chametz, such as if it is made from yeast or from chametz alcohol, it
is forbidden to take it, even though it is not fit for consumption by a
dog. However, in Hagahos Yad Avraham (Yoreh De’ah, 84:17) it sounds
as though this is permitted. The Shulchan Aruch writes there, that it
is permissible to consume a burnt insect for medical purposes. The
Yad Avraham expounds that a healthy person would be forbidden to
consume the burnt insect, since, by consuming it, he is showing that
it is, in fact, still worthy of consumption. However, if someone takes
it as a medication, this does not imply that he sees it as worthy of
consumption, but only that he needs it in order to heal, and therefore
this is not forbidden.
All the above applies to medications which were compounded
before Pesach. If one disqualifies the chametz from being worthy of
consumption on Pesach itself, then it depends: If the medication is
external, such as an ointment compounded from alcohol which is
chametz, which it is possible to drink by making a small adjustment,
one is allowed to use the ointment on Pesach, if the patient is suffering
greatly and needs it, according to the Imrei Binah (Orach Chaim, Dinei
Pesach #7). (But it is preferable to prepare the medication in a gentile
pharmacy.) However, if it is consumed orally, it is prohibited to take
it on Pesach, unless the patient is dangerously ill.
Why? The reason why it is permitted to consume medications
mixed with chametz is because the medication becomes unworthy of
consumption. This applies only if it became disqualified before Pe-
212 1 Medical-HalacHic Responsa of Rav ZilbeRstein
an Eiruv? Similarly, we could also ask: Is he allowed to go to shul on
Shabbos if he has to carry a gas mask?
1 AnsweR
There are two possible issues with carrying a beeper: a) muktzah and,
b) carrying it from domain to domain.
It seems that there is no need to be concerned about muktzah. For
the physician, the beeper is viewed as a tool whose use on Shabbos is
permissible, because he is allowed to receive calls on it. This resembles
a hoe and a pickax, which are not viewed as muktzah to the Chevra
Kadisha (burial society) on the second day of Yom Tov, when they are
permitted to bury the Jewish dead, as explained in the Shulchan Aruch
(Orach Chaim #526) and the Mishnah Berurah (ibid, 36).
Regarding carrying from domain to domain, there is the possibil-
ity of avoiding this prohibition if he walks out of his house, which
is a private domain, and walks to shul by way of a carmelis (neutral
domain), without stopping on the way, and he should then put it
down in the shul, which is also a private domain. [This is explained by
the Chazon Ish (Orach Chaim #103:69). His reasoning is that even if
he went from a private domain to another private domain through a
public thoroughfare without stopping in the middle, this would only
be a Rabbinic prohibition. (So, too, rules the Shulchan Aruch of Rav
S. Z. Auerbach, Orach Chaim #347:9) because walking through a
carmelis is a double Rabbinic prohibition.]

Leaving One’s House During an Emergency
Siren to Assist a Sick Patient
1 Question
This incident took place on a Thursday, the second of Shevat in the
year 5751, when Iraq was attacking Eretz Yisrael. When the alarm was
a Far-fetched Concern of Pikuach Nefesh 2 241