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Today’s Daf Yomi Question:
The Gemara describes placing Cheilev on a wound as an example of hana’a shelo kederech being exempt from malkos. Why wouldn’t that be permitted regardless, since it is for refua’h which generally justifies even lechatchillah?
The Gemara describes placing Cheilev on a wound as an example of hana’a shelo kederech being exempt from malkos. Why wouldn’t that be permitted regardless, since it is for refua’h which generally justifies even lechatchillah?
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