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because even if the dog definitely is rabid, the danger is
still unclear, for is it inevitable that it will bite? Although
we desecrate Shabbos in situations of piku’ach nefesh even
when there are many uncertainties, this applies when the
piku’ach nefesh is evident but when it is unclear whether
there is any danger to begin with [for the dog may not even
be rabid,] perhaps it is not permitted to desecrate Shab-
bos; this requires consideration.” We too shall say that ever
since the sin of Adam Harishon, upon whom death was
decreed, relatives faint and there is much grief and wailing.
Nevertheless, an overwhelming majority of people wake
up from their faint, and fainting and waking up are the
normal way of the world.

It therefore appears that it is forbidden to desecrate Shabbos, because
there are three uncertainties involved. In regard to the foremost con-
cern, the fainting, in the normal way of things recovery is immediate
therefore Shabbos should not be desecrated in a manner forbidden
by Torah law.

All this applies to regular cases but if a father is known to have
a serious heart condition etc. his situation is already dangerous, [as
it says about Yaakov Avinu, “And it will be, when he sees that the
youth is not there he will die” (Bereishis 44:31) – Rashi explains “his
father will die from his anguish”]. It is therefore possibly permitted
to desecrate Shabbos for him in order to notify him, though further
reflection is required.

See what the gaon, the Aderes writes in his pamphlet Over Or-
ach, concerning a person whom Hashem yisbarach had merited with
authoring works – manuscripts containing novel Torah insights –
which had not yet been published and which caught fire on Shabbos.
He did not extinguish the fire and his manuscripts were burned and
[owing to the anguish of his loss] his situation became one of possible
piku’ach nefesh. That man was sick but upon a healthy person Hash-
em yisbarach bestows the strength to cope with such a loss.

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