Rabbi Yehuda Finchas
“Rabbi,” Ikey said, scratching his head, “I’m confused about taking medication on Shabbat. I’ve heard it’s prohibited due to the concern of grinding herbs, but we don’t do that anymore – we buy medicine from the pharmacy. Different people give me different answers. Can you clarify this halacha?”
The Prohibition on Taking Medication on Shabbat
As previously explained, halacha prohibits taking medication on Shabbat by rabbinic decree unless one is bedridden (a choleh she’ein bo sakana). Someone experiencing a maichush be’alma – a minor ailment causing mild discomfort – is typically not permitted to take medication (Shulchan Aruch, Orach Chaim 328:1). This rabbinic prohibition, known as gezerat shehikat samemanim, originated from the concern that people might grind herbs to prepare medicines, which would violate anissur d’Oraita (biblical prohibition).
Medication Compared to Other Forms of Healing on Shabbat
It’s important to distinguish taking medication from other permitted forms of healing on Shabbat for a choleh she’ein bo sakana. While such an individual may engage in healing activities, even overriding a rabbinic law (derabanan), this is required to be done in an unusual manner (shinui, ibid. 17). However, this requirement of shinui does not apply to the act of taking oral medications (Halichot Olam 4:164, Ohr Lezion 3:36:9).
The Relevance of Gezerat Shehikat Samemanim Today
A common question, as raised by Ikey, is whether gezerat shehikat samemanim still applies since we no longer grind herbs for medicine, as instead we purchase manufactured medications. The halachic principle is that rabbinic decrees remain in effect even if the original reason for their enactment no longer exists. As the Gemara (Beitzah 5a) explains that once the Hachamim issue a decree, only Hachamim of equivalent greatness can overturn it. Therefore, the prohibition on taking medication for minor ailments on Shabbat generally remains, despite the changes in how medicine is produced.
The Opinion of Hacham Ovadia Yosef, ZT”L
However, Hacham Ovadia Yosef, zt”l, (Chazon Ovadia, Shabbat Vol. 3 p. 358), offers a nuanced perspective. He notes that some halachic authorities consider gezerat shehikat samemanim to be a gezeira (a safeguard or preventative decree) rather than a takana (a formal, established rabbinic enactment). Unlike a takana, which is generally irreversible, it might be argued that a gezeira may no longer be binding once the original concern it addressed is absent. Following this logic, since we now obtain pre-prepared medications, the concern of grinding herbs is no longer relevant, and the safeguard is no longer necessary. While Hacham Ovadia himself disagrees with this view and maintains the general prohibition for minor ailments, he permits relying on this more lenient opinion in specific circumstances.
Examples: Sleeping Pills and Pain Relief
Hacham Ovadia provides examples where leniency is warranted. Regarding sleeping pills (ibid., p. 367), he argues that they do not cure an illness but primarily facilitate sleep. Since promoting sleep is not considered a typical medical therapy (refua) and considering the opinion that gezerat shehikat samemanim no longer directly applies, he permits taking sleeping pills on Shabbat.
Similarly, concerning over-the-counter pain relief, Hacham Yitzhak Yosef (Yalkut Yosef, Shabbat Vol. 4, p. 143) explains that alleviating symptoms like pain or a mild fever is not considered classic refua aimed at a cure. Therefore, such medications are permissible even for a mild ailment. However, Hacham Ovadia (ibid., p. 366) specifically limits this allowance to individuals experiencing pain, even when they are not bedridden.
Conclusion
To answer Ikey’s question: Taking medication to cure an illness is generally prohibited on Shabbat by rabbinic gezira for someone with a minor ailment. However, it is permitted for a choleh she’ein bo sakana. While the underlying concern of gezerat shehikat samemanim (grinding herbs) might seem outdated, the prohibition remains in effect.
Nevertheless, Hacham Ovadia Yosef offers a more lenient approach in specific situations where the medication does not aim to cure but rather to relieve pain or promote sleep, especially when considering the view that the original reason for the gezeira is no longer relevant.
Hacham Ovadia acknowledges the differing opinions on this matter. Given that it concerns health, he advises against excessive stringency as the verse states, “Venishmarten meod lenafshotechem” (Devarim 4:15) – “And you shall guard your souls very carefully” (Hazon Ovadia, p. 357).Rabbi Yehuda Finchas is a worldwide expert, lecturer and author on Medical Halacha. He heads the Torat Habayit Medical Halacha Institute. His latest book is “Brain Death in Halacha and the Tower of Babel Syndrome.” To contact Rabbi Finchas, email rabbi@torathabayit.com.