5839 —הבהרות על פקוח נפש, נוסח הרמב"ם, ותיקונים הלכתיים

B"H, 12 Menachem Av 5718.

Brooklyn.

Haraha"g iy"a nu"n etc. Alter Hilvitz

Shalom u'Vrachah!

In response to your letter from the 2nd of Menachem Av with your comments on what was printed in Kovetz Lubavitch, year five, issue one, in the section of Teshuvos U'Biurim, regarding what is written in Tanya chapter 24 about pikuach nefesh. Your letter is not entirely clear—specifically regarding your desire to interpret pikuach nefesh as referring to suffering: whether you mean suffering that ends in death or not necessarily so.

In any case, aside from the fact that the expression pikuach nefesh itself means only the preservation or loss of life, this is explicitly proven in several Talmudic discussions. The foundational source for all (Yoma 85a) shows at both extremes that even a doubt of death overrides Shabbos—even if there is no suffering present. In cases of suffering without death, this is not discussed at all in that sugya, as it concludes: "Desecrate one Shabbos so that he may keep many Shabbosos." Similarly in other places in the Talmud.

b) In that same journal, in the section Mahani Milei Ma'alyasa regarding my citation of Rambam Hilchos Deos at the beginning of chapter four, where it would seem it should say "ways of serving Hashem" and not "ways of Hashem." Apparently you wish to interpret my intent as explaining Rambam as referring to the commandment "u'shmartem me'od l'nafshoseichem" (and you shall greatly guard your souls). But it is clear that this was not my intention; rather, I meant that these words of Rambam come as a continuation to the end of chapter three—as is also implied by the beginning of chapter four: "Since...," for he speaks about what was explained at the end of chapter three: "And he cannot serve Hashem while ill; thus his sleep becomes service to Hashem," etc.—meaning that being healthy is the way one can serve Hashem. The wording of Rambam does not resemble our Sages' phrase "cling to His ways—just as He is merciful...," for such language applies to being gracious and merciful but does not apply regarding bodily health.

With blessing,
M. Schneersohn

Regarding your question on Shulchan Aruch HaRav Orach Chaim 271:23 concerning the word "harishonah" (the first)—it has already been noted in Kuntres HaShulchan by Rabbi Naeh to correct it to "ha'acharonah" (the last). This is also evident from the fact that Admur's wording here follows that of the Rama on site.

Summary

The Rebbe clarifies that pikuach nefesh refers strictly to matters of life and death—not mere suffering—and explains how Rambam’s discussion on health relates directly to serving Hashem. He also stresses careful attention to textual accuracy in halachic rulings.