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using alcohol which is chametz without harm is forbidden since he
benefits directly from the chametz. Even if we decide this is not the
usual way of benefitting from the substance, it would only be permis-
sible for an ill person, and a person who suffers from skin wounds is
not considered a sick patient. REMOVING BODIES FROM
THE BATTLEFIELD ON
1 SuMMaRy and Conclusions SHABBOS TO PREVENT
95 THEIR FELLOW SOLDIERS’
1. In laboratory tests, one is obligated, lechatchilah, to use only DESPAIR
non-chametz alcohol.
2. If non-chametz alcohol is not available, one should blemish the
chametz alcohol and disqualify it from consumption by a dog.
3. If there is no possibility of switching the alcohol to kosher for
Pesach alcohol, nor can one blemish it, it is permissible to use it 1 Question
for dangerously ill patients, and probably also for non-danger- Soldiers who battle our enemies are faced with the sight of their
ously ill patients.
friends lying dead on the battlefield. The sight breaks their hearts,
4. Everything said above is on condition that the lab technician’s rendering them barely able to continue fighting. Is it permissible to
salary does not depend on the number of tests he performs. A desecrate Shabbos in order to remove these bodies from the battle-
private laboratory is forbidden to receive payment for these tests field?
because it is forbidden to profit from things from which it is
prohibited to derive benefit.
1 AnsweR
5. If the alcohol in the laboratory can also be drunk, one should
not be near it. This is a decree of or Sages “lest he come to con- Hagahos Maharatz Chayos (Niddah 38a) proves that while all Shabbos
sume it.” One should make a partition, ten tefachim high, around rules and regulations are disregarded in a situation of pikuach nefesh,
the chametz substance. they are really just barely permitted and Shabbos is not totally ab-
6. The use of chametz alcohol to cleanse the skin before an injec- rogated. He learns this from the fact that Chassidim rishonim only
tion, or to cleanse a wound on the skin, is prohibited. had relations with their wives from Wednesday onwards, so that
they should not have to desecrate Shabbos at the time of birth. (Most
women in their times would give birth 271 days or 273 days after
conception. If a woman would conceive on a Sunday or Tuesday, it
would be necessary to desecrate Shabbos because of the birth.) If we
say that pikuach nefesh completely abrogates all the laws of Shabbos,
why did they have to refrain from procreation in order not to come to
a situation of pikuach nefesh on Shabbos?
220 1 Medical-HalacHic Responsa of Rav ZilbeRstein Removing Bodies from the Battlefield 2 233
