Rif Yoma 4b {Yoma 83a continues; 84a-84b}

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4b

{Yoma 83a continues}
And these words {that we follow the majority of opinions} is in terms of money, but here, in case of danger to life we rule leniently. And if he himself states "I need it," even though 100 say he does not need it, we feed him based on his own opinion. What is the reason? לֵב--יוֹדֵעַ, מָרַּת נַפְשׁוֹ -- "The heart knoweth its own bitterness."

Mishna:
If a man is seized with bulimy {=a disease in which there is a perpetual and insatiable appetite for food; a diseased and voracious appetite}, he may be fed even with unclean food, till his eyes become clear.
One who is bitten by a mad dog may not have the dog's midriff above the liver given to him.
And Rabbi Matia ben Cheresh permits.

And Rabbi Matia ben Cheresh said further: If a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, because the disease may endanger his life, and whatsoever threatens to endanger life supersedes Shabbat.

Gemara:
And the halacha is like Rabbi Matia ben Cheresh where he said that if a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, for the Sages do not argue on him except regarding the mad dog, but regarding one who has a sore throat, they do not argue on him.

{Yoma 84a}
For Rabbi Yochanan also became sick with tdafdina - which is an ache in the teeth - and he made for it a drug on Shabbat - for it is like an internal wound, for Rav Nachman bar Yitzchak said: tzafdina is different, since it begins in the mouth and ends in the intestines.
What are its symptoms? When something is put on the teeth his dadrei begin to bleed.
To explain {dadrei}: the flesh of the teeth {=gums}.

"Because it is a doubt of danger to life and any doubt of danger to life supercedes Shabbat":
To include what?
Rav Yehuda cited Shmuel: To include doubt of another Shabbat.
How so?
Such as they estimate that the cure will take 8 days, and the first day is Shabbat. I would have said that we should delay until night {=matzaei Shabbat} such that we do not desecrate for him two Shabbat. Therefore it informs us.

A brayta also says so. We heat water for a sick person on Shabbat, whether to give him to drink or to aid in his recovery. And we do not say to wait for him until he strengthens but rather we heat for him immediately. And his doubt supercedes Shabbat. And not only doubt for this Shabbat but also doubt for the another Shabbat. And we do not do these things via gentiles or minors, but rather by adult Jews {gedolei yisrael}. And we do not say to do these things, not via women nor via Cutheans or Cutheans {who hold there is no problem of Lifnei Iver}, for they join to another opinion {in terms of pikuach nefesh}.

{Yoma 84b}
The Sages learnt {in a brayta}: We save a life on Shabbat, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.
How so?
If he saw a child fall into the sea, he may spread out a net, and take him up, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.