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Answer: We wish you good and improved health and suggest contemplating happier things. Regarding these questions, halacha is totally "on your side" for several reasons. We take the opportunity to investigate various categories of unintentional "violations" in general terms.
Even if one purposely moves a muktzeh object with parts of the body people do not usually use to move things (i.e., everything but the hands), most say that the standard (Rabbinic) prohibitions of muktzeh, such as moving something to protect it, do not apply (Shulchan Aruch, Orach Chayim 311:8; Mishna Berura 311:30). Although some are stringent if one directly moves muktzeh with any part of the body, especially for no good reason (see Chazon Ish, OC 47:12; Dirshu 311:33), all agree there is no problem if one incidentally moves it as he walks (Chazon Ish ibid.).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
573 - Reattaching Ripped Tzitzit
574 - Moral Culpability for Unintentional Actions on Shabbat
575 - Baruch Shem … at the Wrong Time
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A significantly lower level of blame exists regarding cases of mitasek – a person who did not intend to do the forbidden action/result. This comes in different forms. A) He did not mean to do the action that ended up; B) He intended to do the action to an object in a manner that would have been permitted. Mitasek is exempt from a korban in various prohibitions, except those involving physical enjoyment (Kritot 19b). There is an additional level of exemption for Shabbat (melechet machashevet – one planned to do the melacha, but it came out differently than planned (Rambam, Shabbat 1:9)).
Rabbi Akiva Eiger (Shut I:8) posits that there is a qualitative difference between the exemption of mitasek for Shabbat as opposed to other non-enjoyment prohibitions. Regarding the latter, there is a violation, just that it is insufficient to obligate a korban. One ramification is that if one is aware that his friend is about to violate one of these aveirot as a mitasek, he must act to stop the violation. However, a mitasek does not violate Shabbat and a friend does not have to stop him (at least from the fundamental, Torah-level perspective). The Oneg Yom Tov (20) assumes that even a mitasek of Shabbat is considered violating Shabbat and needs to be told to stop. Some level of regret also explains the halacha that one should check his pockets before Shabbat to make sure he does not have muktzeh and/or will not carry in a place that does not have an eiruv (Shabbat 12a).
The above, though, is likely when one has some idea of what he is doing, even if not all the details. After all, if one is planning to do permitted action A and knows that unintended forbidden result B might possibly occur, he may do action A because of "davar she’eino mitkaven." It cannot be that after acting with permission, if it came out that result B occurred, that he needs to have regrets for what he did, given that the rabbis knew it was likely and still permitted it (see He’arot of Rav Elyashiv, Ketubot 5b). Since we would definitely let a wobbly person walk in a crowded room, we will not say he violated Shabbat by banging into something.
In the sad case of the heart attack, it is not even considered that he did an action. When someone falls down, it is gravity that is acting upon him (see Tosafot, Sanhedrin 74b).
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
