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Sources: Here is Efi' If the patient is still in his condition, if he had known that it was possible to remove the cauldron and heal him in a different way, he would have removed the cauldron, it was rejected and not allowed. , and if my blood is completely gone, will it turn out that he had nothing to do, Mm also in the way that he heard that after he had set up a cauldron, it is proper for him to remove the cauldron, ded here I did not say in the gm' of offerings of Sed but that they should all be torn away at once, and according to the language of the Mishnab [ C. forgot, 19] that everyone thought that he would be ahead, and indeed in the case of a sick person, there is no permit, but one must be careful not to transgress the Shabbat desecration. All of his actions are permitted, but it is certainly not right to do so, since the PKO is deferred and as above, and it was not permitted except for the need for him to observe a lot of Sabbaths.
And the definition of the matter is the same as what we found in the easy way, which is a method that does not desecrate the Sabbath as long as it is possible to do so in all its forms, and as the types of degrogery in the offerings there, and as the Beyhal has forgotten about the matter of the grogery, we pressed them in every way to ease the desecration of the Shabbat, so that the patient is not urgent.
And as if any source would agree that in the case of a murderer who can be saved with his soul, if after an arrow is fired from under the hand of the savior, the pursuer ceases his pursuit in such a way that it becomes clear to us that he is no longer a pursuer, then there is an obligation on each of Israel to save that pursuer from this arrow, and also regarding Shabbat, I will forget to return as much as possible to the few who desecrate Shabbat Efi' when he is sick and there is a reason to desecrate him like some Israelis in a sick person who is not in the same state as above, and I would not say that anyone does anything with permission and why should I desecrate everything that can desecrate the Shabbat from a little.
And of course, in the opinion of the author, he forgot 12. In every way, desecration by Israel is to be preferred over by Gentiles, that is, because of necessity, the sick as explained in the rulings were brought in 2012 there, but here there is no need for any patient since there is no patient here for what is more, and it should be noted in 27 also types of 'Dahsidim were not, etc. in the Nida and brought in the judges.
And who am I to say that blood that came out with permission and the sick person was cured and was not consumed has thousands of emmas, but there they will allow him from Darbanan since he did it with permission, and this is a special regulation that was written regarding these laws, and you should know that the patient's need is not the need of the sick but the needs of all the sick, and therefore even if he is cured he still has thousands of emmas that he consumes all the sick that he will not refrain from drinking another time, but in the crafts not that Shaika Sabara is the most api' if jam is accidentally consumed or the patient is not consumed, it is forbidden to use cooking on Shabbat as a mash Och Sheik 2.
And here is the Gershaza in the 19th century, it is difficult to cook it, lest it multiply, and in Talisha, it means in the Rama's that the prohibition is only because it is assigned, and what is justified, but even if we accept that this is the Rama's intention, perhaps the difficulty should be resolved, while the manner of the dish of cooking belongs Even if he continues to stay in the cauldron in the prohibited manner, and in this case the cauldron will certainly be forbidden, as explained in the discussion in Delbaria, it is forbidden and Afi' is sick himself who healed E. in the rulings that he was forbidden, and in the Nidd it is forbidden even without the above decree regarding cooking for the sick, it is absolutely forbidden since he stayed in the forbidden way and D. The one explained in Barang, Masha'k in Talisha, does not belong and must be reviewed.
And once again, it seems that the reason for this is that it was the most in favor of what was allowed in the slaughtering of Aish and the son.
And to the main point of our words in this answer, we should add another simple desa in the rulings that if a person is going to save a soul by mistake, however, for which it is a complete permission, they are obliged to inform him in order to prevent him from desecrating Shabbat according to the Law of the Koran, which is only deferred and not permitted, and we did not discuss unless it is permissible to say to a Gentile And if it is permissible to make a prohibition in this, according to Nishem Avraham HA Shelah, 1 in the name of the Gershza 1 and Shehal HH Katsag 2.
מק"ט התשובה הוא: 2632 והקישור הישיר של התשובה הוא: shchiche.com/2632
