יורה דעה קנ״הYoreh De'ah 155

Se’if 1א׳

כָּל מַכָּה וָחֹלִי שֶׁיֵּשׁ בָּהֶם סַכָּנָה, שֶׁמְּחַלְּלִים עֲלֵיהֶם שַׁבָּת, אֵין מִתְרַפְּאִים מִעוֹבֵד כּוֹכָבִים שֶׁאֵינוֹ מֻמְחֶה לְרַבִּים. וְכָל הַמַּקִּיזִים דָּם הֲווּ מֻמְחִים לְעִנְיַן הַקָּזָה, (טוּר וּבֵית יוֹסֵף בְּשֵׁם תּוֹסָפוֹת וְהָרֹא"שׁ וּבְהַגָּהוֹת מַיְמוֹנִי פ"ט וְר' יְרוּחָם וַאֲגוּדָה וּסְמַ"ג), דְּחַיְשִׁינָן לִשְׁפִיכַת דָּמִים. וַאֲפִלּוּ הוּא סָפֵק חַי סָפֵק מֵת, אֵין מִתְרַפְּאִים מִמֶּנּוּ. אֲבָל אִם הוּא וַדַּאי מֵת, מִתְרַפְּאִים מִמֶּנּוּ, דִּלְחַיֵּי שָׁעָה לֹא חַיְשִׁינָן בָּהּ. וְאִם אָמַר: סַם פְּלוֹנִי יָפֶה אוֹ רַע, יָכוֹל לִסְמֹךְ עָלָיו, וְהוּא שֶׁלֹּא יִקַּח מִמֶּנּוּ אוֹתוֹ סַם. וְיֵשׁ אוֹמְרִים דְּכָל זֶה אֵינוֹ אָסוּר אֶלָּא כְּשֶׁהָעוֹבֵד כּוֹכָבִים עוֹשֶׂה בְּחִנָּם, אֲבָל אִם עוֹשֶׂה בְּשָׂכָר, בְּכָל עִנְיָן מֻתָּר, דְּחָיֵישׁ לִפְסֵידָא דְּאַגְרֵהּ (הַגָּהוֹת אֲשֵׁרִי פא"מ מִאוֹר זָרוּעַ). וְכֵן נָהֲגוּ לְהָקֵל. אֲבָל אִם בָּא לְרַפְּאוֹתוֹ בְּלַחַשׁ, מֻתָּר, וְהוּא שֶׁלֹּא יֵדַע שֶׁמַּזְכִּיר שֵׁם עֲבוֹדַת כּוֹכָבִים. אֲבָל אִם יוֹדֵעַ שֶׁמַּזְכִּיר שֵׁם עֲבוֹדַת כּוֹכָבִים, אָסוּר, אֲפִלּוּ אִם יוֹדֵעַ שֶׁוַּדַּאי יָמוּת. וְאִם הוּא אֶפִּיקוֹרוֹס, אֲפִלּוּ סְתָם לַחַשׁ אָסוּר, שֶׁוַּדַּאי מַזְכִּיר שֵׁם עֲבוֹדַת כּוֹכָבִים. וְכֵן אָסוּר לִלְמֹד מִמֶּנּוּ לַחַשׁ. (הַגָּהוֹת מָרְדְּכַי פא"מ).

Every wound and sickness in which there is danger, for which one profanes the Sabbath — one is not healed by an idolater (oved kokhavim — the standing term for a gentile) who is not an expert to the many. And all who let blood are experts as regards blood-letting (Tur and Beit Yosef in the name of the Tosafot and the Rosh, and in Hagahot Maimoni, chapter 9, and Rabbeinu Yerucham, and Agudah, and Semag), for we are concerned for bloodshed. And even if he is a doubt whether he will live and a doubt whether he will die, one is not healed by him. But if he is certainly to die, one is healed by him, for as to the life of the hour we are not concerned in it. And if he said: such a drug is good, or bad — he may rely upon him, provided that he does not take that drug from him. And there are those who say that all this is forbidden only when the idolater does it for nothing; but if he does it for a wage, it is permitted in every case, for he is concerned for the loss of his hire (Hagahot Asheri, chapter "One does not station", from Or Zarua). And so they are accustomed to be lenient. But if he came to heal him by an incantation, it is permitted, provided that he does not know that he mentions the name of an idol. But if he knows that he mentions the name of an idol, it is forbidden, even if he knows that he will certainly die. And if he is an apikoros (one who has broken away from the teaching of the Sages), even an incantation without qualification is forbidden, for he certainly mentions the name of an idol. And likewise it is forbidden to learn an incantation from him. (Hagahot Mordechai, chapter "One does not station")

Se’if 2ב׳

עוֹבֵד כּוֹכָבִים שֶׁבָּא לְרַפְּאוֹת אֶת יִשְׂרָאֵל, וְאָמַר לֵהּ: קַח מִמַּיִם אֵלּוּ אוֹ מֵאִילָן פְּלוֹנִי שֶׁהֵם שֶׁל עֲבוֹדַת כּוֹכָבִים, אָסוּר. אֲבָל אִם אָמַר לֵהּ: קַח מִמַּיִם אֵלּוּ אוֹ מֵאִילָן זֶה, וְלֹא הִזְכִּיר לוֹ שֵׁם עֲבוֹדַת כּוֹכָבִים, אַף עַל פִּי שֶׁאֵין מֵאוֹתָן מַיִם וְאוֹתוֹ אִילָן מְצוּיִים אֶלָּא שֶׁל עֲבוֹדַת כּוֹכָבִים, מֻתָּר כֵּיוָן שֶׁלֹּא תָּלָה הָרְפוּאָה בְּמַה שֶּׁהֵם עֲבוֹדוֹת זָרוֹת. וְיֵשׁ אוֹסְרִים גַּם בָּזֶה, אֲפִלּוּ בְּאוֹמֵר לוֹ: הָבֵא עָלִים סְתָם, וְהֵבִיא לוֹ מֵעֲצֵי אֲשֵׁרָה.

An idolater who came to heal an Israelite and said to him: take from these waters, or from such-and-such a tree, which belong to an idol — it is forbidden. But if he said to him: take from these waters or from this tree, and did not mention to him the name of an idol — even though there are none of those waters and that tree to be found save those of an idol — it is permitted, since he did not make the cure depend upon their being idols. And there are those who forbid in this case too, even where he says to him: bring leaves, without qualification, and he brought him from the wood of an asherah (a tree that is worshipped as an idol).

Se’if 3ג׳

בִּשְׁאָר אִסוּרִים מִתְרַפְּאִים בִּמְקוֹם סַכָּנָה, אֲפִלּוּ דֶּרֶךְ הֲנָאָתָן. וְשֶׁלֹּא בִּמְקוֹם סַכָּנָה, כְּדֶרֶךְ הֲנָאָתָן אָסוּר; שֶׁלֹּא כְּדֶרֶךְ הֲנָאָתָן, מֻתָּר, חוּץ מִכִּלְאֵי הַכֶּרֶם וּבָשָׂר בְּחָלָב שֶׁאֲסוּרִים אֲפִלּוּ שֶׁלֹּא כְּדֶרֶךְ הֲנָאָתָן אֶלָּא בִּמְקוֹם סַכָּנָה. הַגָּה: וְעַיֵּן לְעֵיל סִימָן קכ"ג. יֵשׁ אוֹמְרִים דְּכָל אִסּוּרֵי הֲנָאָה מִדְּרַבָּנָן מֻתָּר לְהִתְרַפְּאוֹת בָּהֶן אֲפִלּוּ חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה. (ר"ן פכ"ש בְּשֵׁם י"א וְריב"ש סי' מ"ה). וְאֲפִלּוּ יֵין נֶסֶךְ, בַּזְּמַן הַזֶּה, מֻתָּר לְהִתְרַפְּאוֹת בּוֹ וְלַעֲשׂוֹת מִמֶּנּוּ מֶרְחָץ אַף עַל פִּי שֶׁהוּא כְּדֶרֶךְ הֲנָאָתָן, וּבִלְבַד שֶׁלֹּא יֹאכַל וְיִשְׁתֶּה הָאִסּוּר, הוֹאִיל וְאֵין בּוֹ סַכָּנָה. וְכָל שֶׁכֵּן דְּמֻתָּר לְזַלֵּף יַיִן עַל גַּבֵּי אֵשׁ, דְּאֲפִלּוּ לְבָרִיא מֻתָּר, דְּרֵיחָא לָאו מִלְּתָא הִיא. (אָרֹךְ כְּלָל ל"ט). מֻתָּר לִשְׂרֹף שֶׁרֶץ אוֹ שְׁאָר דְּבַר אִסּוּר וּלְאָכְלוֹ לִרְפוּאָה, אֲפִלּוּ חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה, חוּץ מִבַּעֲצֵי עֲבוֹדַת כּוֹכָבִים. (אָרֹךְ כְּלָל ל"ב) וְכָל חוֹלֶה שֶׁמַּאֲכִילִין (לוֹ) אִסּוּר, צְרִיכִים שֶׁתְּהֵא הָרְפוּאָה יְדוּעָה אוֹ עַל פִּי מֻמְחֶה. (שָׁם כְּלָל נ"ט). וְאֵין מַתִּירִין שׁוּם דְּבַר אִסּוּר לְחוֹלֶה, אִם יוּכַל לַעֲשׂוֹת הָרְפוּאָה בְּהֶתֵּר כְּמוֹ בְּאִסּוּר אַף עַל פִּי שֶׁצָּרִיךְ לִשְׁהוֹת קְצָת קֹדֶם שֶׁיִּמְצָא הַהֶתֵּר, מֵאַחַר שֶׁאֵין סַכָּנָה בַּדָּבָר. (בֵּית יוֹסֵף וּתְשׁוּבַת הָרַשְׁבָּ"א סוֹף סִימָן קל"ד).

In the rest of the prohibitions one is healed in a place of danger, even in the manner of deriving benefit from them. And where it is not a place of danger: in the manner of deriving benefit from them it is forbidden; not in the manner of deriving benefit from them it is permitted — apart from the mingled seeds of a vineyard and meat in milk, which are forbidden even not in the manner of deriving benefit from them, save in a place of danger. Hagah [Rema]: And see above, siman 123. There are those who say that all prohibitions of benefit that are by the Rabbis — it is permitted to be healed by them, even for a sick man in whom there is no danger. (the Ran, chapter "All the time", in the name of those who say so, and Rivash, siman 45) And even yayin nesach (wine poured out as an idolatrous libation), in this time, it is permitted to be healed by it and to make of it a bath, even though it is in the manner of deriving benefit from them — provided that he does not eat and drink the forbidden thing, since there is no danger in it. And all the more so is it permitted to sprinkle wine upon fire, for it is permitted even for a healthy man, since smell is of no consequence. (Issur v'Heter haAroch, kelal 39) It is permitted to burn a creeping thing or any other forbidden thing and to eat it for a cure, even for a sick man in whom there is no danger, apart from the wood of an idol. (Issur v'Heter haAroch, kelal 32) And every sick man whom they feed (him) a forbidden thing — they require that the cure be a known one, or upon the word of an expert. (ibid., kelal 59) And they do not permit any forbidden thing to a sick man if he is able to effect the cure with what is permitted as with what is forbidden, even though he needs to wait a little before he finds the permitted thing, since there is no danger in the matter. (Beit Yosef, and a responsum of the Rashba, end of siman 134)