Jerusalem Talmud Shabbat Chapter 14

שְׁמוֹנָה שְׁרָצִים הָאֲמוּרִין בַּתּוֹרָה הַצָּדָן וְהַחוֹבֵל בָּהֶן חַיָיב. וּשְׁאָר שְׁקָצִים וּרְמָשִֹים הַחוֹבֵל בָּהֶן פָּטוּר הַצָּדָן לְצוֹרֶךְ חַיָיב וְשֶׁלֹּא לְצוֹרֶךְ פָּטוּר. חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ הַצָּדָן פָּטוּר וְהַחוֹבֵל בָּהֶן חַיָיב: שְׁמוֹנָה שְׁרָצִים כול׳. רִבִּי זְרִיקָן בְּשֵׁם רִבִּי אִימִּי. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד אָמַר. דִּבְרֵי הַכֹּל. וְחוֹרָנָה אָמַר. בְּמַחֲלוֹקֶת. וְלָא יָדְעִין מַאן אֲמַר דָא וּמַאן אֲמַר דָא. אָמַר רִבִּי זְעִירָא. נְפָרֵשׁ מִילֵּיהוֹן דְּרַבָּנִן מִן מִילֵּיהוֹן. דְּתַנִּינָן תַּמָּן. אֵילּוּ שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן. עוֹר הָאָדָם וְעוֹר חֲזִיר שֶׁלְיִישּׁוּב. רִבִּי יוֹסֵה אוֹמֵר. אַף עוֹר חֲזִיר שֶׁל בָּר. רִבִּי יוֹחָנָן אָמַר. לֹא שָׁנוּ אֶלָּא לְאִיסּוּר וּלְטוּמְאָה. אֲבַל לִלְקוֹת עוֹר הוּא וְאֵין לוֹקִים עָלָיו מִשּׁוּם נְבֵילָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מִשְׁנָה תְמִימָה שָׁנָה רִבִּי. בֵּין לְאִסּוּר בֵּין לִלְקוֹת בֵּין לְטוּמְאָה. מַתְנִיתָא מְסַיְיעָא לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן. שְׁמוֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת. אָמַר רִבִּי יוֹחָנָן בֶּן נוּרִי. לְפִיכָךְ אוֹמֵר אֲנִי. שְׁמוֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת. מַתְנִיתָא מְסַיְיעָא לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הַחוֹבֵל בַּשְּׁרָצִים. אֶת שֶׁיֵּשׁ לָהֶן עוֹרוֹת חַיָיב. וְאֶת שֶׁאֵין לָהֶן עוֹרוֹת פָּטוּר. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. לְפִיכָךְ אוֹמֵר אֲנִי. כָּל הַשְּׁרָצִים יֵשׁ לָהֶן עוֹרוֹת. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב. עוֹר הוּא. וְאֵין לוֹקִין עֲלֵיהֶן מִשּׁוּם נְבֵילָה. וְאַתְיָא כְּהַהִיא דְאָמַר רִבִּי יוֹחָנָן. הַצָּד זִיזִין זְבוּבִין חַגָּזִין יְתוּשִׁין חַיָיב. וְרִבִּי יְהוּדָה פוֹטֵר. וְכֵן הָיָה רִבִּי יְהוּדָה אוֹמֵר. אֵין חַיָיבִין אֶלָּא עַל דָּבָר שֶׁדַּרְכּוֹ לִיצוּד. הַצָּד חַגָּבִים בַּטַּל פָּטוֹר. בַּשָּׁרָב חַיָיב. אֶלְעָזָר בֶּן אַחְבַּאי אוֹמֵר. אַף בַּשָּׁרָב בְּשָׁעָה שֶׁמְקַלְּחִין פָּטוּר. הַצָּד צְבִי חִיגֵּר סוּמֵא חוֹלֶה קָטָן פָּטוּר. יָשֵׁן חַיָיב. דּוּ קְמִיץ חָדָא וּפְתַח חָדָא. אָמַר רִבִּי יַנַּאי. מוּתָּר לַהֲרוֹג אֶת הַצִּרְעָה בַשַּׁבָּת. וְתַנֵּי כֵן. חֲמִשָּׁה נֶהֱרָגִין בַּשַּׁבָּת. זְבוּב מִצְרִי וְצִירְעָה שֶׁבְּנִינְוֶה וְעַקְרָב שֶׁבְּהַדַּיָית וְנָחָשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכֶלֶב שׁוֹטֶה שֶׁבְּכָל מָקוֹם. מַעֲשֶׂה שֶׁנָּפַל נָחָשׁ בַּשַּׁבָּת וְעָמַד נַפַּתִּי אֶחָד וַהֲרָגוֹ. אָמַר רִבִּי. פָּגַע בּוֹ כְיוֹצֵא בוֹ. וְלֹא מִן הַדְּבָרִים הַנֶּהֱרָגִין בַּשַּׁבָּת אִינּוּן. פָּתַר לָהּ בְּבָאִין לְהַזִּיק. תַּנֵּי. רִבִּי יַעֲקֹב אוֹמֵר. הָרוֹאֶה נָחָשׁ וְעַקְרָב בְּתוֹךְ אַרְבַּע אַמּוֹת רָאוּי הָיָה שֶׁיָּמוּת בָּהֶם. אֶלָּא שֶׁרַחֲמִים שֶׁלְמָקוֹם מְרוּבִּין. אָמַר רַבָּן שִׁמְעוֹן. בַּמֶּה דְבַרִים אֲמוּרִים. בִּזְמַן שֶׁלֹּא הָרְגָן. אֲבָל אִם הָרְגָן לֹא נִרְאוּ לוֹ אֶלָּא שֶׁיְּהָרְגֵם. וְחֲכָמִים אוֹמְרִים. בֵּין כָּךְ וּבֵין כָּךְ לֹא נִרְאוּ לוֹ אֶלָּא בִזְכוּת. כָּתוּב שִׁמְעוּ זֹאת כָּל הָעַמִּים הַאֲזִינוּ כָּל יוֹשְׁבֵי חָלֶד. רִבִּי אָחָא אָמַר רִבִּי אַבָּהוּ וְרַבָּנִן. חַד אָמַר. לָמָּה הוּא מוֹשֵׁל כָּל בָּאֵי הָעוֹלָם בְּחוּלְדָּה. אֶלָּא לְפִי שֶׁכָּל מַה שֶׁיֵּשׁ בַּיַּבָּשָׁה יֵשׁ בַּיָּם. הַרְבֶּה מִינִים בַּיָּם מַה שֶׁאֵין בַּיַּבָּשָׁה וְאֵין חוּלְדָּה בַּיָּם. וְחוֹרָנָה אָמַר. לָמָּה הוּא מוֹשֵׁל כָּל בָּאֵי הָעוֹלָם בְּחוּלְדָה. אֶלָּא מָה הַחוּלְדָּה הַזֹּאת גּוֹרֶרֶת וּמַנַּחַת וְאֵינָהּ יוֹדַעַת לְמִי הִיא מַנַּחַת. כָּךְ הֵן כָּל בָּאֵי הָעוֹלָם. גוֹרְרִין וּמַנִּיחִין גוֹרְרִין וּמַנִּיחִין וְאֵינָן יוֹדְעִין לְמִי הֵן מַנִּיחִין. יִצְבֹּר וְלֹא יֵדַע מִי אוֹסְפָם. חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ הַצָּדָן פָּטוּר וְהַחוֹבֵל בָּהֶן חַיָיב. לֹא אָמְרוּ אֶלָּא שֶׁבִּרְשׁוּת אָדָם. הָא אִם אֵינָן בִּרְשׁוּת אָדָם חַיָיב. אָמַר רִבִּי יוֹסֵה. הָדָא אָמְרָה. שׁוֹר שֶׁמָּרַד הַצָּדוֹ בַשַּׁבָּת חַיָיב. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רַב אֲבִדָן. עוֹר עוֹף מוֹתָּר לִכְתוֹב עָלָיו מְזוּזָּה.

MISHNAH: The eight kinds of vermin mentioned in the Torah. 11:29–30 . : one who catches or injures them is liable. Other abominations and vermin: one who injures them is not liable; if he catches them for some need he is liable, otherwise he is not liable. Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable. HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there 9:2 . The Mishnah implies that leather or fur is not subject to impurity of food or animals (but is subject to ṣoraat , Lev . 13:47–59 ). But the epidermis of animals whose hide cannot be turned into leather is treated as like the rest of the body and is subject to all impurities spelled out in Lev . 11 . The Mishnah singles out not only humans and pigs but later reports a disagreement about one of the eight species of vermin, with agreement about three others that their hides are subject to impurity; it ends with the statement of R. Joḥanan ben Nuri that all eight species of vermin have hides in this sense. The relevance for the discussion here is that if the hide is separate from the flesh, causing an ecchymosis under the skin is a Sabbath violation as derivative of threshing. : “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides. 8:17 . ” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin . Probably misspelled for חגבים “locusts” mentioned in the Tosephta. , mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one 8(16) also mentions the belief that deer sleep with one eye open (and, therefore, a healthy deer cannot easily be caught even when sleeping.) . Rebbi Yannai said, one is permitted to kill a wasp on the Sabbath. And it was stated thus: “Five are killed on the Sabbath: an Egyptian fly, and a wasp in Niniveh 5:2, Note 81 . , and a scorpion in Adiabene, and a snake in the Land of Israel, and a rabid dog anywhere. It happened that a snake fell on the Sabbath, when a Nabatean got up and killed it. Rebbi said, it met its match.” But are they not of the ones which are killed on the Sabbath? Explain it if they come to do damage. It was stated, Rebbi Jacob says, he who sees a snake or a scorpion within four cubits was destined to die by them, only that the mercy of the Omnipresent is abundant. Rabban Simeon said, when has this been said? If he did not kill them. But if he killed them they appeared to him so he could kill them. In any case they appeared to him only by merit. It is written, hear this all nations, listen all who dwell like moles . 49:1 . Usually the word חֶלֶד “world” is derived from خلد “to be permanent”, not חלד “to burrow”. . Rebbi Aha said, Rebbi Abbahu and the rabbis. One said, why does he compare all creatures to a mole? Only because everything that exists on dry land exists in the sea, but there are many species in the sea which are not on land, and there is no mole in the sea. But the other said, why does he compare all creatures to a mole? Like this mole which drags and deposits and does not know for whom it deposits, so are the creatures, they always drag and collect and do not know for whom they collect; he piles up and does not know for whom he assembled it . 39:7 . . “Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable.” They said this only if it is under the control of a human. Therefore if it is not under the control of a human he is liable. Rebbi Yose said, this means that one who on the Sabbath catches an escaped bull is liable. The rabbis of Caesarea in the name of Rav Avidan: One is permitted to write a mezuzah on bird’s skin.

אֵין עוֹשִׂין הִילְמִי בַּשַּׁבָּת אֲבָל עוֹשֶׂה הוּא מֵי מֶלַח וְטוֹבֵל בָּהֶן פִּיתּוֹ וְנוֹתֵן הוּא לְתוֹךְ הַתַּבְשִׁיל. אָמַר רַבִּי יוֹסֵי וַהֲלוֹא הוּא הִילְמִי בֵּין מְרוּבֶּה וּבֵין מוּעֶטֶת. וְאֵילוּ הֵן מֵי מֶלַח הַמּוֹתָּרִין נוֹתֵן שֶׁמֶן בַּתְּחִילָּה לְתוֹךְ הַמַּיִם אוֹ לְתוֹךְ הַמֶּלַח: ב׳. אֵין עוֹשִׂין הִילְמִי בַּשַּׁבָּת. מַה בֵין הִילְמִי וּמַה בֵין מֵי מֶלַח. הִילְמִי צְרִיכָה אוּמָן. מֵי מֶלַח אֵין צְרִיכָה אוּמָן. רַב חוּנָא אָמַר. כָּל שֶׁנּוֹתְנִין לְתוֹכָהּ מֶלַח וְהִיא נִשְׁרִית זוֹ הִיא מֵי מֶלַח. וְשֶׁאֵינָהּ נִשְׁרִית זוֹ הִיא הִילְמִי. אָמַר רִבִּי אַבָּהוֹ. כָּל שֶׁנּוֹתְנִים לְתוֹכָהּ בֵּיצָה וְהִיא שׁוֹקַעַת זוֹ הִיא מֵי מֶלַח. וְשֶׁאֵינָהּ שׁוֹקַעַת זוֹ הִיא הִילְמִי. עוֹשִׂין יֵינוֹמֵילִין בַּשַּׁבָּת. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. יַיִן וּדְבַשׁ וְפִילְפְּלִין. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. מוּתָּר לְעָרֵב וְאָסוּר לִשְׁחוֹק. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אֶת שֶׁהוּא מִשּׁוּם תַּעֲרוֹבֶת מוּתָּר. מִשּׁוּם שְׁחִיקָה אָסוּר. וְהָכָא. לֹא מִשּׁוּם תַּעֲרוֹבֶת אֲנָן קַיָימִין. רִבִּי יְהוּדָה בֶּן טִיטֻס רִבִּי יְהוּדָה בֶּן פָּזִי שִׁמָעוֹן בַּרַ בָּא בְשֵׁם רִבִּי יוֹחָנָן. שַׁנְיָיא הִיא הָכָא שֶׁהִיא גְמַר מְלָאכָה. רִבִּי אַבָּהוֹ בְשֵׁם רִבִּי יוֹחָנָן. מוּתָּר לְשַׁבֵּר וְאָסוּר לְקַבֵּץ. רִבִּי אַבָּהוֹ בְשֵׁם רִבִּי יוֹחָנָן. שׁוּם שֶׁשְּׁחָקוֹ. אִם הָיָה מְחוּסַּר שְׁחִיקָה אָסוּר. וְאִם לְעָרֵב אֶת שׁוּמְנָן מוּתָּר. תַּמָּן תַּנִּינָן. הַשּׁוּם וְהַבּוֹסֶר וְהַמְּלִילוֹת שֶׁרִיסְּקָן מִבְּעוֹד יוֹם. שֶׁהָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר. יִגְמוֹר מִשֶּׁתֶּחְשַׁךְ. וְרַבִּי עֲקִיבָה אוֹמֵר. לֹא יִגְמוֹר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמָעוֹן בַּרַ אָבָּא בְשֵׁם רִבִּי חֲנִינָא. לֹא נֶחְלְקוּ אֶלָּא בְחוּלִין. הַכֹּהֲנִים נָהֲגוּ בִתְרוּמַה כְרַבִּי יִשְׁמָעֵאל.

MISHNAH: One makes no brine on the Sabbath but he may make salt water, dips his bread in it, and adds it to a dish. Rebbi Yose said, is that not brine, whether strong or mild? But the following is permitted salt water: if he starts by adding oil to water or salt. HALAKHAH: 2. “One makes no brine on the Sabbath.” What is the difference between brine and salt water? Brine needs a craftsman, salt water needs no craftsman. Rav Huna said, anything to which one adds salt and it dissolves is salt water, if it does not dissolve it is brine. Rebbi Abbahu said, anything where one puts in an egg and it sinks is saltwater, if it does not sink it is brine. One may make honeywine on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production. Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble 8:6). . Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted. There, we have stated 2:6 , Tosephta Idiut 1:9 . : “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael 1:9 . .”

אֵין אוֹכְלִין אֵזוֹב יָוָן בַּשַּׁבָּת לְפִי שֶׁאֵינוֹ מַאֲכַל בְּרִיאִים אֲבָל אוֹכֵל הוּא אֶת יוֹעֶזֶר וְשׁוֹתֶה אַבּוּבְרוֹאֶה. כָּל הָאוֹכְלִין אוֹכֵל אָדָם לִרְפוּאָה וְכָל הַמַּשְׁקִין הוּא שׁוֹתֶה חוּץ מִמֵּי דְקָרִין וְכוֹס הָעִיקָּרִין מִפְּנֵי שֶׁהֵן לִירוֹקָה. אֲבָל שׁוֹתֶה הוּא מֵי דְקָרִין לִצְמָאוֹ וְסָךְ שֶׁמֶן עִיקָּרִין שֶׁלֹּא לִרְפוּאָה: ג׳. חַד בַּר נַשׁ שָׁאַל לְרִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא. מָהוּ מִישְׁתֵּי קָרִירְטוֹן בְּשׁוּבְתָא. אָמַר לֵיהּ. אִם לְתַעֲנוֹג מוּתָּר. אִם לִרְפוּאָה אָסוּר. וְלֹא מִן הַשָּׂפָה וְלִפְנִים הוּא. פָּתַר לָהּ. בִּלְבַד דָּבָר שֶׁהוּא שֶׁלְסַכָּנָה. אֲבָל אוֹכֵל הוּא אֶת יוֹעֶזֶר. פּוֹלִיטְרִיכוֹן. וְשׁוֹתֶה אַבּוּבְ רוֹעֶה. כִּשְׁמוּעוֹ. רִבִּי בָּא שְׁאַל לְרַב יִרְמְיָה. מַה נִיתְנֵי. דְּקָרִין דְּקָלִין. אָמַר לֵיהּ. דְּקָרִין. שֶׁהֵן דּוֹקְרִין אֶת הַמָּרָה. אָמַר רִבִּי יוֹנָה. לֹא מִסְתַּבְּרָא אֶלָּא דְּקָלִין. שֶׁהֵן יוֹצְאִין מִבֵּין שְׁנֵי דְּקָלִין. שִׁמָעוֹן בַּרַ בָּא בְשֵׁם רִבִּי חֲנִינָה. זֶה שֶׁהוּא לוֹחֵשׁ נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ וְלוֹחֵשׁ. בִּלְבַד שֵׁלֹּא יִתֵּן לֹא בְיָד וְלֹא בְכֶלִי. רִבִּי יַעֲקֹב בַּר אִידִי רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. נוֹתֵן בֵּין בַּיָּד בֵּין בְּכֶלִי. מַה בֵינֵיהוֹן. מָאִיסָה. מָאן דְּאָמַר. נוֹתֵן בֵּין בַּיָּד בֵּין בְכֶלִי. מָאוּס הוּא. מָאן דְּאָמַר. נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ. אֵינוֹ מָאוּס. אָמַר רִבִּי יוֹנָה. מַעֲשֵׂר שֵׂינִי בֵּינֵיהוֹן. מָאן דְּאָמַר. נוֹתֵן בֵּין בַּיָּד בֵּין בְכֶלִי. מַעֲשֵׂר שֵׂינִי אָסוּר. מָאן דְּאָמַר. נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ וְלוֹחֵשׁ. מַעֲשֵׂר שֵׂינִי מוּתָּר. אָמַר רִבִּי יוֹסֵה. וְכִי כָל שֶׁמּוּתָּר בַּשַּׁבָּת מוּתָּר בְּמַעֲשֵׂר שֵׂינִי וְכָל שֶׁאָסוּר בַּשַּׁבָּת אָסוּר בְּמַעֲשֵׂר שֵׂינִי. וְהָא תַנֵּי. מַדִּיחָה הִיא אִשָּׁה עַצְמָהּ וּבְנָהּ בְּיַיִן מִפְּנֵי הַזִּיעָה. בִּתְרוּמָה אָסוּר. הִיא תְרוּמָה הִיא מַעֲשֵׂר שֵׂינִי. מָהִיא כְדוֹן. בִּלְבַד שֶׁלֹּא יַעֲשֶׂה בַשַּׁבָּת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בַחוֹל. לוֹחֲשִׁין לָעַיִן וּלְמֵעַיִים וְלִנְחָשִׁים וּלְעַקְרַבִּים וּמַעֲבִירִין עַל הָעַיִן בַּשַּׁבָּת. מַעֲשֶׂה בְּירִבִּי עֲקִיבָה שֶׁאָחַזְתּוֹ הָעַיִן וְהֶעֱבִירוּ עָלָיו כֵּלִים בַּשַּׁבָּת. רַב וְרִבִּי חִיָיה רַבָּה תְּרֵיהוֹן אָמְרִין. תִּשְׁעִים וְתִשְׁעָה מֵתִים בָּעַיִן וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי חֲנִינָה וּשְׁמוּאֵל תְּרֵיהוֹן אָמְרִין. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּצִינָּה וְאֶחָד בִּידֵי שָׁמַיִם. רַב אָמַר כְדַעְתֵּיהּ וְרִבִּי חֲנִינָא אָמַר כְדַעְתֵּיהּ. רַב עַל יְדֵי דַהֲוָה שְׁרֵי תַמָּן דְּעֵיְינָא בִישָׁא שְׁכִיחָא תַמָּן הֲוָה אֲמַר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בָּעַיְינָא וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי חֲנִינָה עַל דַּהֲוָה שְׁרֵי בְּצִיפֳּרִין דְּצִינְּתָה תָמַּן הֲוָה אֲמַר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּצִינָּה וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. תִּשְׁעִים וְתִשְׁעָה מֵתִים בַּשָּׁרָב וְאֶחָד בִּידֵי שָׁמַיִם. וְרַבָּנִן אָמְרֵי. תִּשְׁעִים וְתִשְׁעָה מֵתִים בִּפְשִׁיעָה וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי חוֹנִיָּא יָעֲקֹב מֵעֲפַרְתַּים בְּשֵׁם רִבִּי. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זוֹ שְׂרֵיפָה. רִבִּי חוּנָה וְתַנֵּי לָהּ בְּשֵׁם רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה רְעָיוֹן. דְּאָמַר רִבִּי אֶלְעָזָר. וְנָתַן עוֹל בַּרְזֶל עַל צַוָּארֶךָ. זֶה רְעָיוֹן. אָמַר רִבִּי אָבוּן. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה יֶצֶר הָרַע שֶׁרֹאשׁוֹ מָתוֹק וְסוֹפוֹ מַר. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי אֶלְעָזָר רִבִּי מְנָחֵמָה בְשֵׁם רַב. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה הַמָּרָה. דְּאָמַר רִבִּי אֶלְעָזָר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּמָרָה וְאֶחָד בִּידֵי שָׁמַיִם. רוֹחֲצִין בְּיַם הַגָּדוֹל וּבְמֵי טִיבֵּרִיָּא אַף עַל פִּי שֶׁהוּא מִתְכַּוֵּין לִרְפוּאָה. אֲבָל לֹא בְמֵי מִשְׁרָה וְלֹא בְמֵי סְדוֹם. אֵימָתַי. בִּזְמַן שֶׁהוּא מִתְכַּוֵּין לִרְפוּאָה. הָא לַעֲלוֹת מִטּוּמְאָה לִטְהָרָה מוּתָּר. אָמַר רִבִּי שְׁמוּאֵל אָחוֹי דְרִבִּי בֶרֶכְיָה. בִּלְבַד שֶׁלֹּא יִשְׁהֵא. תַּנֵָּי. סָכִין אֹלִינְתִּין לָחוֹלֶה בַשַּׁבָּת. אֵימָתַי. בִּזְמַן שֶׁטְּרָפוֹ מֵעֶרֶב שַׁבָּת. אֲבָל אִם לֹא טְרָפוֹ מֵעֶרֶב שַׁבָּת אָסוּר. אָמַר רִבִּי שְׁמוּאֵל בֶּן אֶלְעָזָר. מַתִּיר הָיָה רִבִּי מֵאִיר לִטְרוֹף יַיִן וְשֶׁמֶן וְלָסוּךְ לְחוֹלֶה בַשַּׁבָּת. וּכְבָר חָלָה וּבִיקַּשְׁנוּ לַעֲשׂוֹת לוֹ כֵן. וְלֹא הִנִּיחַ לָנוּ. אָמַרְנוּ לוֹ. רִבִּי. מְבַטֵּל אַתְּ דְבָרֶיךָ בְחַיֶיךָ. אָמַר לָהֶן. אַף עַל פִּי שֶׁהָיִיתִי אוֹמֵר כֵּן לֹא מְלֵאָנִי לִבִּי מִיָּמַיי לַעֲבוֹר עַל דִּבְרֵי חֲבֵירָיי.

MISHNAH: One may not eat Greek hyssop on the Sabbath because it is not food of healthy people, but one may eat true maiden hair., definition of the Halakhah. and drink shepherd’s flute. Any food may a person eat as medicine and any drink may he drink except piercing water and a cup of roots because these are for hepatitis. But one may drink piercing water for his thirst and rub oil of roots not for healing. HALAKHAH: 3. A man asked Rebbi Simeon bar Karsana: May one drink claret on the Sabbath? He said to him, if for enjoyment it is permitted, if as medicine it is forbidden. But is that not inside the lips Chapter 2 (Note 109 ), “everything inside of the lips constitutes a danger to life.” One might think that this constitutes a general permission to practice internal medicine on the Sabbath. ? Explain it, if there is danger. “But one may eat true maiden hair” πολύτριχον. . “And drink shepherd’s flute,” as the simple meaning of the word. Rebbi Abba asked Rebbi Jeremiah, how should we state, deqārin , deqālin ? He said, deqārin , because it pierces the gall bladder. Rebbi Jonah said, it is more reasonable deqālin , because it gushes forth between two palm trees 6:8 (Note 231 ). . 2:1, Notes 38–44 ( ד ); it is referred to in Šabbat 6, Notes 189–191 . Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers 101a ) approves whispered charms only for snake and scorpion bites; for eye and intestinal problems they approve only anointing and wrappings. puts oil on his head and whispers, on condition that he use neither hand nor vessel. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated: “A woman may douse herself and her son with wine because of sweat;” “ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday. One recites spells for the eye, and for intestines, and for snakes, and for scorpions, and one puts things on the eye on the Sabbath. It happened that Rebbi Aqiba had an eye attack and they put vessels over his eye on the Sabbath. Rav and the Elder Rebbi Ḥiyya both say, ninety-nine die because of the eye and one by the hand of Heaven. Rebbi Ḥanina and Samuel both say, ninety-nine die because of cold and one by the hand of Heaven. Rav follows his opinion and Rebbi Ḥanina follows his opinion. Since Rav was living there, where the evil eye is prevalent, he did say that ninety-nine die because of the eye and one by the hand of Heaven. Since Rebbi Ḥanina was living in Sepphoris, where it is cold, he did say that ninety-nine die because of cold and one by the hand of Heaven. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Ninety-nine die because of hot wind and one by the hand of Heaven. But the rabbis say, ninety-nine die because of criminal negligence and one by the hand of Heaven. Rebbi Onias, Jacob from Afartaim. 19:19 ). in the name of Rebbi: The Eternal will remove from you all sickness . 28:48 . , that is fever. Rebbi Ḥuna who stated it in the name of Rebbi Eliezer ben Jacob, the Eternal will remove from you all sickness , that is worry, as Rebbi Eleazar said, he will put an iron yoke on your neck . 7:15 . , this is worry. Rebbi Abun said, the Eternal will remove from you all sickness , that is the evil impulse whose start is sweet but whose end is bitter. Rebbi Tanḥuma in the name of Rebbi Eleazar 107b . , Rebbi Menaḥema in the name of Rav: The Eternal will remove from you all sickness , that is the gall bladder 92b . , as Rebbi Eleazar said, ninety-nine die because of gall and one by the hand of Heaven. One may bathe in the ocean and in the waters of Tiberias even though one intends to do this for medical purposes, but not in water used for soaking flax or in the Dead Sea. When? If he intended this for medical purposes; therefore to lift himself from impurity to purity it is permitted cannot be forbidden since it is biblically justified. . Rebbi Samuel, Rebbi Berekhiah’s brother said, on condition that he not tarry is done very quickly, staying in the water for more than a minimal time would be proof that the bathing was for medical purposes. . It was stated 1:2 Note 126 . : One rubs olentia for a discussion of this translation. on a sick person on the Sabbath; but only if it was mixed with oil and wine before Sabbath eve. But if he did not mix it before Sabbath eve it is forbidden. It was stated: Rebbi Simeon ben Eleazar said: Rebbi Meїr did allow to mix wine and oil and to rub it onto a sick person on Sabbath. When he fell sick, we wanted to prepare the same for him but he did not let us do it. We said to him: Our teacher, are you going to invalidate your words when your life is in danger? . He said to them: even though I did say so, I never intended to transgress the words of my colleagues.

הַחוֹשֵׁשׁ בְּשִׁינָּיו לֹא יְגַמַּע בָּהֶן חוֹמֶץ אֲבָל מְטַבֵּל הוּא כְדַרְכּוֹ וְאִם נִתְרַפָּא נִתְרַפָּא. הַחוֹשֵׁשׁ בְּמָתְנָיו לֹא יָסוּךְ יַיִן וָחוֹמֶץ אֲבל סָךְ הוּא אֶת הַשֶּׁמֶן וְלֹא שֶׁמֶן וֶורֶד. בְּנֵי מְלָכִים סָכִין עַל מַכּוֹתֵיהֶן שֶׁמֶן וֶורֶד שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לָסוּךְ בַּחוֹל. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים: ד׳. כָּתוּב כַּחוֹמֶץ לַשִּׁינַּיִם וְכֶעָשָׁן לָעֵינָיִם וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי שִׁמְעוֹן בַּרַ בָּא. כְּחוּמְצָן שֶׁלְפֵּירוֹת הִיא מַתְנִיתַא. אָמַר רִבִּי אֶלְעָזָר בַּר יוֹסֵה. וְאֲפִילוּ תֵימַר בְּמַתְנִיתִן. טַב לְבִישְׁתַּא וּבִישׁ לְטַבְתַּא. תַּנֵּי. לֹא יְהֵא מְגַמֵּא חוֹמֶץ וּפוֹלֵט. אֲבָל מְגַמֵּא הוּא חוֹמֶץ וּבוֹלֵעַ. מַתְנִיתָא אָמְרָה שֶׁאָסוּר לְגַמּוֹת וְלִבְלוֹעַ. דְּתַנִּינָן. הַחוֹשֵׁשׁ שִׁינָּיו לֹא יְגַמֵּא בָּהֶן חוֹמֶץ. מָה הִיא כְדוֹן. אוֹ כְרִבִּי. אוֹ כְדִבְרֵי הַכֹּל בִּמְגַמֵּא חוֹמֶץ שֶׁלִּתְרוּמַה אַחַר טִיבּוּלוֹ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן הַכּוֹסֵס חִטֵּי כִלְאֵי הַכֶּרֶם לוֹקֶה. הַכּוֹסֵס חִיטֵּי תְרוּמָה לוֹקֶה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַמְגַמֵּא חוֹמֶץ שֶׁלִּתְרוּמָה לוֹקֶה. הַמְגַמֵּא חוֹמֶץ שֶׁלִּתְרוּמָה מְשַׁלֵּם אֶת הַקֶּרֶן וְאֵינוֹ מְשַׁלֵּם אֶת הַחוֹמֶשׁ. הַכּוֹסֵס חִטִּים שֶׁלִּתְרוּמָה מְשַׁלֵּם אֶת הַקֶּרֶן וְאֵינוֹ מְשַׁלֵּם אֶת הַחוֹמֶשׁ. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁהוּא מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אִימִּי. מוֹדִין חֲכָמִים לְרִבִּי בִּמְגַמֵּא חוֹמֶץ שֶׁלִּתְרוּמָה אַחַר טִיבּוּלוֹ שֶׁהוּא מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ. שֶׁהַחוֹמֶץ מְיַישֵּׁב אֶת הַנֶּפֶשׁ. חֲבֵרַיָיא בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. כָּל שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׂבָּת. הָתִיב רִבִּי זְעִירָא. וְהָתָנֵי. הַחוֹשֵׁשׁ שִׁינָּיו לֹא יְגַמֵּא בָּהֶן חוֹמֶץ. וְלֹא מִן הַשָּׂפָה וְלִפְנִים הוּא. [רִבִּי זְעִירָא] לֹא אָמַר כֵּן. אֶלָּא רִבִּי זְעוּרָא בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. כָּל שֶׁהוּא מִן הֶחָלָל וְלִפְנִים מְרַפִּין אוֹתוֹ. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָא בְשֵׁם רִבִּי. מַעֲלִין עֶצֶם שֶׁלְּרֹאשׁ בַּשַּׁבָּת. רִבִּי חִיָיה בַּר מָדַיָיה רִבִּי יוֹנָה רִבִּי זְעִירָא רַבָּא בַּר זוּטְרָא רִבִּי חֲנִינָא בְשֵׁם רִבִּי. מַעֲלִין בְּנוֹת אָזְנַיִם בַּשַּׁבָּת. תַּמָּן אָמְרִין בְּשֵׁם רִבִּי יוֹחָנָן. עַיִן שֶׁמָּרָדָה מְרַפִּין אוֹתָהּ בַּשַּׂבָּת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. גַּבּוֹת יָדַיִם וְגַבּוֹת רַגְלַיִם סַכָּנָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הָהֵן סִימוּקָא סַכָּנָה. אָמַר רִבִּי אַבּוּן. לוֹקְטִין לוֹ עוֹקֶץ עַקְרָב בַּשַּׁבָּת. רַב אָמַר. הָהֵן חַמְרָא לְבַר מִן עַיְינָא שָׁרֵי. לְגַו מִן עַיְינָה אֲסִיר. שְׁמוּאֵל אָמַר. הָהֵן רוֹק תָּפֵל אָסוּר לִיתֵּן עַל גַּבֵּי הָעַיִן בַּשַּׁבָּת. מִינָּהּ אַתְּ שְׁמַע לַחֲזָזִיתָה. רַבָּנִן דְּקַיְסָרִין אָמְרֵי. הָדָא אוּרְדְּעָנָה סַכָּנָה. רִבִּי חִזְקִיָּה עַכָּיָיה בְּשֵׁם רַבָּנִן דְּקַיְסָרִין. הָדָא עַכְשְׁמוּנִיתָה סַכָּנָה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הָדָא גוּמַרְתָּא סַכָּנָה. אָמַר רִבִּי יִרְמְיָה. נוֹתְנִין עָלֶיהָ חָמֵץ בַּפֶּסַח. הָהֵן בְּלָעָה שָׁרֵי מִיפְקָתֵיהּ בְּשׁוּבְתָא. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן. מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ. דִּלֹא כֵן. מַה בֵין קוֹץ וּמַה בֵין בָּלַע. וְהָהֵן דְּעַיינָה שְׁאָלוּן לְרִבִּי יִרְמְיָה. אֲמַר לוֹן. הָא רִבִּי בָּא קוּמֵיכוֹן. שְׁאָלוּן לֵיהּ וְשָׁרָא. אֲמַר לוֹן. אוּף אֲנָא שָׁרֵי. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הָהֵן (סִפְדּוֹנָה) צִיפּוֹרְנָה סַכַּנָה. רִבִּי יוֹחָנָן מַטְּתֵיהּ כֵן וַהֲוָה מִיתְסֵי קוֹמֵי בְּרַתֵּיהּ דְדֹמִיטִיָנוּס דְּטִיבְּרִיָּא. בָּעֲרוּבְתָא בְּפַתֵּי רוּמְשָׁא סְלַק לְגַבָּהּ. אֲמַר לָהּ. מִיצְרָךְ אֲנָא כְּלוּם לְמָחָר. אָמְרָה לֵיהּ. לֹא. וְאִין צָרְכַתָּהּ סַב גַּלְעְינִין דְּתָמָרִין בְּפַלְגֵּהֹן יְקִידִן. וְאִית דְּאָמְרִין. דְּנִיקֹלַבְסִ. וְעוֹר דִּסְעָרִין וְצוֹאָה דְּמַיְינוֹק יְבֵישָׁה. שְׁחוֹק וּטְפוֹל. וְלָא תֵימַר קוֹמֵי בַּר נַשׁ. לְמָחָר עָאַל וּדְרָשָׁהּ בְּצִיבּוּרָא. אִית דְּאָמְרִין דְּחָנְקַת נַפְשָׁהּ. וְאִית דְּאָמְרִין דְּאִיתְגַּיְירַת. אַתְּ שְׁמַע מִינָהּ תְּלַת. אַתְּ שְׁמַע מִינָהּ. הָהֵן צִיפְדּוֹנָה סַכָּנָה. אַתְּ שְׁמַע מִינָהּ דְּכָל שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ. וְאַתְּ שְׁמַע מִינָהּ. הַהוּא דְּאָמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה לֵיהּ קוֹלוֹס. הוֹרוּן לֵיהּ רִבִּי חֲנִינָא וְרִבִּי יוֹנָתָן מִישְׁחוֹק תַּחְלוּסִין בְּשׁוּבְתָא וּמִיתַּן גַּו חַמְרָא עֲתִיקָא וְישְׁתֵּי וְלָא יִסְכָּן. בַּר בְּרֵיהּ הֲוָה לֵיהּ בָּלַע. אֲתַא חַד בַּר נָשׁ וּלְחַשׁ לֵיהּ מִן שְׁמֵיהּ דְּיֵשׁוּ פַּנְטֵרָא וְאִינְשָׁם. כְּדִנְפִיק אֲמַר לֵיהּ. מָאן לְחַשְׁתְּה לֵיהּ. אֲמַר לֵיהּ. מִילַּת פַּלָּן. אֲמַר לֵיהּ. נִיחַ הֲוָה לֵיהּ אִילּוּ הָוָה מַיִית וְלָא כֵן. וַהֲוָות לֵיהּ כֵּן כִּשְׁגָגָה שֶׁיּוֹצֵא מִלִּפְנֵי הַשַּׁלִּיט. רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יוֹנָתָן. בַּכֹּל מִתְרַפִּין. חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. רִבִּי פִינְחָס בָּעֵי. עַד כְּדוֹן כְּשֶׁאָמַר לוֹ. הֲבֵא לִי עֵצִים מֵעֲבוֹדָה זָרָה. וְהֵבִיא לוֹ. אָמַר לוֹ. הֲבֵיא לִי עָלִים סְתָם. וְהֵבִיא לוֹ מֵעֲבוֹדָה זָרָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי יוֹנָה הֲוָה לֵיהּ צְמַרְמוֹרִין. אַיְיתוֹן לֵיהּ מִן זִכְרוּתֵהּ דְּדוֹרִי וְשָׁתָה. רִבִּי אָחָא אַיְיתוֹן לֵיהּ וְלֹא שָׁתָה. אָמַר רִבִּי מָנָא. אִילּוּ יָדַע רִבִּי יוֹנָה אַבָּא מְנַן הֲוָה לָא אִשְׁתֵה. אָמַר רִבִּי חוּנָא. מַתְנִיתָא אָמְרָה כֵן שֶׁאֵין מִתְרַפִּין מִגִּילּוּי עֲרָיוֹת. וְתַנֵּי כֵן. לְפִיכָךְ הוּתָּר מִכְּלָל שַׁבָּת וְלֹא הוּתָּר מִכְּלָל נַעֲרָה מְאוֹרָסָה. הוּתָּר מִכְּלָל שַׁבָּת. וְלֹא לְהִתְרַפּוֹת. וְדִכְוָותָהּ. לֹא הוּתָּר מִכְּלָל נַעֲרָה מְאוֹרָסָה. אֲפִילוּ לְהִתְרַפּוֹת. לֹא סוֹף דָּבָר בְּשֶׁאָמַר לוֹ. הֲבֵא לִי אֵשֶׁת אִישׁ. אֶלָּא אֲפִילוּ לִשְׁמוֹעַ אֶת קוֹלָהּ. כְּהָדָא חַד בַּר נַשׁ רְחַם אִיתָא בְּיוֹמוֹי דְרִבִּי אֶלְעָזָר וְסִכֵּן. אֲתוֹן שְׁאֲלוּן לֵיהּ. מָהוּ תֵיעֲבוֹר קוֹמוֹי וִייחִי. אֲמַר. יָמוּת וְלֹא כֵן. מָהוּ יִשְׁמַע קֹלָהּ וְלֹא יָמוּת. אֲמַר. יָמוּת וְלֹא כֵן. מַה הֲוָות. רִבִּי יַעֲקֹב בַּר אִידִי וְרִבִּי יִצְחָק בַּר נַחְמָן. חַד אָמַר. אֵשֶׁת אִישׁ. וְחוֹרָנָה אָמַר. פְּנוּיָה. מָאן דָּמַר. אֵשֶׁת אִישׁ. נִיחָא. וּמָאן דָּמַר. פְּנוּיָה. וְהָא בַּר כּוֹחָא נַגָּרָא רְחַם אִיתָא בְּיוֹמוֹי דְרִבִּי אֶלְעָזָר וְשָׁרָא לֵיהּ. כָּאן בִּפְנוּיָה וְכָאן בְּאֵשֶׁת אִישׁ. וַאֲפִילוּ תֵימַר. כַּאן וְכָאן בִּפְנוּיָה. תִּיפְתָּר שֶׁנָּתַן עֵינָיו בָּהּ עַד שֶׁהִיא אֵשֶׁת אִישׁ. אִית דְּבָעֵי מֵימַר. אִיתָא רֹבָה הֲוָות וְלָא מִנְסְבָה. וְכָל מַה דַהֲוָה מֵעֲבַד בְּאִיסּוּר הֲוַה מֵעֲבַד. בְּגִין כֵּן אֲסַר לֵיהּ. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא אָמְרָה כֵן שֶׁאֵין מִתְרַפִּין מִשְּׁפִיכוּת דָּמִים. דְּתַנִּינָן תַּמָּן. יָצָא רוּבּוֹ אֵין נוֹגְעִין בּוֹ. שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. לֹא סוֹף דָּבָר בְּשֶׁאָמַר לוֹ. הֲרוֹג אֶת פְּלוֹנִי. אֶלָּא אֲפִילוּ חֲמוֹס אֶת פְּלוֹנִי. תַּנֵּי. גּוֹי בְיִשְׂרָאֵל אָסוּר. יִשְׂרָאֵל בְּגוֹי מוּתָּר. רַב חִסְדָּא בָעֵי. מָהוּ לְהַצִּיל נַפָשׁוֹ שֶׁלְגָּדוֹל בְּנַפְשׁוֹ שֶׁלְּקָטוֹן. הָתִיב רִבִּי יִרְמָיָה. וְלֹא מַתְנִיתָא הִיא. יָצָא רוּבּוֹ אֵין נוֹגְעִין בּוֹ שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. רִבִּי יוּסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. שַׁנְיָיא הִיא תַּמָּן. שֶׁאֵין אַתְּ יוֹדֵעַ מִי הוֹרֵג אֶת מִי. מַעֲשֶׂה בְּרִבִּי אֶלְעָזָר בֶּן דָּמָה שֶׁנְּשָׁכוֹ נָחָשׁ. וּבָא יַעֲקֹב אִישׁ כְּפַר סָמָא מִשֵּׁם שֶׁל יֵשׁוּ פַּנְדֵּירָא לְרַפּוֹתוֹ וְלֹא הִנִּיחַ לוֹ רִבִּי יִשְׁמָעֵאל. אָמַר לוֹ. אֲנִי מֵבִיא רְאַיָיה שֶׁיְּרַפְּאֵנִי. לֹא הִסְפִּיק לְהָבִיא רְאָיָיה עַד שֶׁמֵּת בֶּן דָּמָה. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל. אַשְׁרֶיךָ בֶּן דָּמָה. שֶׁיָּצָאתָ בְשָׁלוֹם מִן הָעוֹלָם וְלֹא פָרַצְתָּה גְדֵירָן שֶׁלַּחֲכָמִים. דִּכְתִיב וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. וְלֹא נָחָשׁ נְשָׁכוֹ. אֶלָּא שֶׁלֹּא יִשְׁכֶּנּוּ נָחָשׁ לְעָתִיד לָבוֹא. וּמַה הֲוָה לֵיהּ מֵימַר. אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רַב. הֲלָכָה כְּרִבִּי שִׁמְעוֹן. דִּלֹא כֵן. מִי נָתַן שֶׁמֶן וֶורֶד לְעָנִי וְלֹא סָךְ. אֲמַר רִבִּי זְעוּרָה לְרִבִּי יוֹסֵי. חֲכִּם רִבִּי לְבַר פְּדָיָה דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רִבִּי יוֹחָנָן אָמְרָין מִשְּׁמוֹ. אֲמַר רִבִּי זְעוּרָה לְרִבִּי בָּא בַּר זַבְדָּא. חֲכִּם רִבִּי לְרַב דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רַב אָדָא בַּר אַחֲוָא אָמְרָין מִשְּׁמוֹ.

MISHNAH: One whose teeth are aching may not sip vinegar, but he may dip. 2:14 ) and eating with the aching tooth. as usual and if he is healed, he is healed. One whose hips are aching may not rub in oil and vinegar, but he may rub in oil, except for rose oil. Princes may rub rose oil on their injuries because they usually do this also on a weekday. Rebbi Simeon says, all of Israel are princes. HALAKHAH: 4. It is written 10:26 . The verse ends, so is a lazy employee for his employer. This implies that vinegar is bad for the teeth; how may the Mishnah recommend it to treat toothache? , like vinegar for the teeth or like smoke for the eyes , and you are saying so? Rebbi Simeon bar Abba said, the Mishnah is about fruit vinegar about wine vinegar. In the Babli 111a the explanation is attributed to R. Abbahu. . Rebbi Eleazar bar Yose said, even if you are saying as our Mishnah, it is good for a bad situation and bad for a good one. It was stated 18b . : One should not sip vinegar and spit it out, but he may sip vinegar and swallow. The Mishnah says that it is forbidden to sip and to swallow, as we have stated, “One whose teeth are aching may not sip vinegar.” What about it? Either following Rebbi or following everyone who sips vinegar of heave after dipping. 6:1, Notes 16–19 , which is a parallel but not identical text. The present text is copied in Yoma 8:3 (45a l.58, ו ). Babli Yoma 80b/81a . Rebbi Abbahu in the name of Rebbi Joḥanan: He who chews wheat grain of kilaim in a vineyard is whipped; he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes. 2:2, Notes 83–137 . The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath 28a , this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening. . Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira]. did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat 28b . The translation used here of “daughters of the ear” is an interpretation of Rashi’s explanation in the Babli: “Sinews of the ear which sometimes are lowered and keep the jaws open; then it is necessary to lift them and this is dangerous.” on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye zarah 28b . on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger 28a . . Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula , an infection of the mouth. is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it. 28a. Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy explains the word as French muguet, English thrush, a sickness producing a musk-like smell of the mouth. is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals 28a , this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening. . You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted that one may not use a Gentile healer. This is qualified now that a publicly approbated trained physician may be used. . Rebbi Joshua ben Levy was suffering from colic; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin , put it in old wine and drink it to avoid becoming endangered. His grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pantera) is unexplained. [Perhaps a distortion of Greek πανταρκής, Latin Pantarces , “all-helping”, a surname of Jupiter (E. G.)]. and he could breathe. When he left, he asked him, what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him, like an erroneous order from a ruler . Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood 25a , the tradition is by R. Abin (Abun) in the name of R. Joḥanan. The three sins are those which one is not permitted to commit even in order to save one’s life. Since Christian faith healing is rejected before pagan healing is discussed it is clear that it is not rejected as pagan but as falsely claiming to be Jewish. . Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves unspecified and he brought him from pagan worship? Let us hear from the following: Rebbi Jonah had a fever attack. They brought him from the penis of Dori and he drank. They brought to Rebbi Aḥa and he did not drink. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk. Rebbi Huna said, a baraita implies that one does not heal through uncovering nakedness, as it was stated: The Sabbath was permitted in exceptional cases; the betrothed maiden was never permitted in exceptional cases. Was not the Sabbath permitted in exceptional cases for healing? The betrothed maiden was never permitted, not even for healing. Not only if one said to another, bring me a married woman, but even to hear her voice, as the following 75a . R. Eleazar here is the Tanna, ben Shamua. : In the days of Rebbi Eleazar a man loved a woman and fell dangerously ill. They came and asked him, should she parade before him that he may live? He said, he should die but not this. May he hear her voice and live? He said, he should die but not this. How was it? Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman, one said, she was a married woman, but one said, she was single. One who said that she was a married woman we understand. But the one who said that she was single? Did not Bar Koḥa the carpenter love a woman in the days of Rebbi Eleazar and he permitted him? One case about a married woman and the other about a single one. Even you may say, here and here about a single one; explain it that he became infatuated with her when she still was married. Some want to say, she was a woman of substance and did not want to marry. Everything which he did was forbidden; therefore he did permit nothing to him. Rebbi Ḥanina said, a baraita implies that one does not heal through spilling blood, as we have stated there: “If most of his body was outside one does not touch him, for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he told him, injure that person. It was stated, a Gentile against a Jew, is prohibited. 9:6 . ; a Jew against a Gentile is permitted 6:5 Note 75 ). As S. Liebermann points out, this seems to be a truncated quote from Tosephta Avodah zarah 8:5 “a Gentile against a Jew, is liable; a Jew against a Gentile is not liable, if he robbed or stole.” . Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, there it is different for it is not known who is endangering whom. It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him 27b. According to this source, ben Dama was the son of R. Ismael’s sister. . He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written. 10:8 . The fence is a stone wall without mortar with holes in which a snake may hide. , he who tears down a fence will be bitten by a snake . But did not a snake bite him? But that it will not bite him in the Future World. What could he have said? Which a person should do and live by them . 18:5 . . Rebbi Abba bar Zavda in the name of Rav: Practice follows Rebbi Simeon, since otherwise, could anybody give rose oil to a poor person if he could not anoint himself? Rebbi Zeˋira said to Rebbi Yose, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.