## Avodah Zarah Daf 29a

###### Avodah Zarah 29a:1
[Avodah Zarah 29a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:1)

לְחַסְפָּנִיתָא, וְחִילּוּפָא סַכַּנְתָּא.

**William Davidson Edition - English:**
**for facial wounds, but the reverse** presents **a danger.**


###### Avodah Zarah 29a:2
[Avodah Zarah 29a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:2)

חַלָּא לְסִיבּוּרֵי, וּמוֹנִינֵי לְתַעֲנִיתָא, וְחִילּוּפָא סַכַּנְתָּא. תַּחְלֵי וְסִיבּוּרָא סַכַּנְתָּא, אִישָּׁתָא וְסִיבּוּרָא סַכַּנְתָּא, כְּאֵיב עֵינָא וְסִיבּוּרֵי סַכַּנְתָּא. שֵׁנִי לַדָּג דָּם, שֵׁנִי לַדָּם דָּג, שְׁלִישִׁי לוֹ סַכַּנְתָּא.

**William Davidson Edition - English:**
**Vinegar** is good **for** one to consume **after bloodletting, and** eating **small fish** is good **for** one who has completed **a fast, but the reverse** is **a danger.** Eating **cress and** then undergoing **bloodletting** poses **a danger.** With regard to one who suffers from **a fever and** undergoes **bloodletting,** this poses **a danger** to his life. Similarly, one who suffers from **pain of the eye and** undergoes **bloodletting endangers** to his life. On the **second** day **after** eating **fish** one may let **blood,** and on the **second** day **after** letting **blood** one may eat **fish.** With regard to eating fish on the **third** day **after** letting blood, or letting blood on the third day after eating fish, both of these actions pose **a danger.**


###### Avodah Zarah 29a:3
[Avodah Zarah 29a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:3)

תָּנוּ רַבָּנַן: הַמַּקִּיז דָּם לֹא יֹאכַל חגב״ש — לֹא חָלָב, וְלֹא גְּבִינָה, וְלֹא בְּצָלִים, וְלֹא שַׁחֲלַיִם. אִם אָכַל, אָמַר אַבָּיֵי: נַיְיתֵי רְבִיעֲתָא דְּחַלָּא וּרְבִיעֲתָא דְּחַמְרָא, וּנְעַרְבְּבִינְהוּ בַּהֲדֵי הֲדָדֵי וְנִישְׁתֵּי. וְכִי מִפְּנֵה — לָא מִפְּנֵה אֶלָּא לְמִזְרָחָהּ שֶׁל עִיר, מִשּׁוּם דְּקָשֵׁה רֵיחָא.

**William Davidson Edition - English:**
§ The Gemara presents a series of health-related statements. **The Sages taught: One who lets blood may not eat** the following foods, corresponding to the acronym ***ḥet*, *gimmel*, *beit*, *shin*.** That is, he may consume **neither milk [*ḥalav*], nor cheese [*gevina*], nor onions [*betzalim*], nor cress [*sheḥalim*]. If he ate** one of these, **Abaye said:** He **should bring a quarter***-log* **of vinegar and a quarter***-log* **of wine and mix them together and drink** the mixture. **And when he defecates, he should defecate only toward the east of the city, because the odor** of the excrement after that treatment **is offensive.** Since the wind does not usually blow from the east, it is less likely to spread the stench.


###### Avodah Zarah 29a:4
[Avodah Zarah 29a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:4)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַעֲלִין אוּנְקְלֵי בְּשַׁבָּת. מַאי אוּנְקְלֵי? אָמַר רַבִּי אַבָּא: אִיסְתּוּמְכָא דְּלִיבָּא. מַאי אָסוּתָא? מַיְיתֵי כַּמּוֹנָא כֵּרְוַיָּיא וְנִינְיָא וְאַגְדָּנָא וְצִיתְרִי וְאַבְדָּתָא.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi says: One may lift** the ***unkali* on Shabbat.** The Gemara asks: **What** is the ***unkali*? Rabbi Abba said:** It is the **edge of the ribs [*istumkha*] near the heart** which sometimes bend inward, in which case they must be lifted and straightened into their proper position. The Gemara asks: **What** is **the cure** for one whose *unkali* has been bent? He should **take cumin, caraway, mint [*ninya*], wormwood, satureja, and hyssop.**


###### Avodah Zarah 29a:5
[Avodah Zarah 29a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:5)

לְלִיבָּא בְּחַמְרָא, וְסִימָנָךְ ״וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ״. לְרוּחָא בְּמַיָּא, וְסִימָנָךְ ״וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם״. לְכוּדָא בְּשִׁיכְרָא, וְסִימָנָךְ ״וְכַדָּהּ עַל שִׁכְמָהּ״.

**William Davidson Edition - English:**
This remedy is beneficial for several ailments, and the Gemara presents each of these in turn: **For** curing the **heart,** the above combination should be taken **with wine, and your mnemonic** for this is the verse: **“And wine that makes glad the heart of man”** (Psalms 104:15). **For** curing an ailment that arises due to **the wind [*ruḥa*],** one drinks the mixture **in water, and your mnemonic** for this is the verse: **“And the spirit [*ruaḥ*] of God hovered over the face of the waters”** (Genesis 1:2). **For childbirth [*lekhuda*],** a woman in labor drinks the mixture **with beer [*shikhra*], and your mnemonic** for this is the verse: **“With her pitcher [*vekhadah*] upon her shoulder [*shikhmah*]”** (Genesis 24:15).


###### Avodah Zarah 29a:6
[Avodah Zarah 29a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:6)

רַב אַחָא בְּרֵיהּ דְּרָבָא שָׁחֵיק לְהוּ לְכוּלְּהוּ בַּהֲדֵי הֲדָדֵי, וְשָׁקֵיל לֵיהּ מְלֵא חֲמֵשׁ אֶצְבְּעָתֵיהּ, וְשָׁתֵי לֵיהּ. רַב אָשֵׁי שָׁחֵיק כֹּל חַד וְחַד לְחוֹדֵיהּ, וְשָׁקֵיל מְלֵא אֶצְבְּעֵיהּ רַבָּתִי וּמְלֵא אֶצְבְּעֵיהּ זוּטַרְתִּי. אָמַר רַב פָּפָּא: אֲנָא עֲבַדִי לְכֹל הָנֵי וְלָא אִיתַּסַּאי, עַד דַּאֲמַר לִי הַהוּא טַיָּיעָא: אַיְיתִי כּוּזָא חַדְתָּא וּמַלְּיֵיהּ מַיָּא, וּרְמִי בֵּיהּ תַּרְוָודָא דְּדוּבְשָׁא דִּתְלֵי לֵהּ בֵּי כוֹכְבֵי, וְלִמְחַר אִישְׁתִּי. עֲבַדִי הָכִי וְאִיתַּסַּאי.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rava, ground all of these together and took a handful of** the mixture **and drank it. Rav Ashi ground each and every one** of the herbs **separately and he took all** that he could hold between **his large finger and his small finger** and drank it. **Rav Pappa said: I tried all these** remedies **and I was not healed until a certain Arab said to me: Bring a new jug and fill it with water and place in it a ladle [*tarvada*] of honey that is suspended among the stars,** i.e., add the ladle at night, **and drink it on the next day.** Rav Pappa concludes: **I did this and I was healed.**


###### Avodah Zarah 29a:7
[Avodah Zarah 29a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:7)

תָּנוּ רַבָּנַן: שִׁשָּׁה דְּבָרִים מְרַפְּאִין אֶת הַחוֹלֶה מֵחׇלְיוֹ וּרְפוּאָתָן רְפוּאָה, וְאֵלּוּ הֵן: כְּרוּב, וּתְרָדִין, וּמֵי סִיסִין (יְבֵישָׁה וְקֵיבַת) [יְבֵישִׁין וְקֵיבָה], וְהֶרֶת, וְיוֹתֶרֶת הַכָּבֵד. וְיֵשׁ אוֹמְרִים: אַף דָּגִים קְטַנִּים, וְלָא עוֹד, אֶלָּא שֶׁדָּגִים קְטַנִּים מַפְרִין וּמַרְבִּין כׇּל גּוּפוֹ שֶׁל אָדָם.

**William Davidson Edition - English:**
**The Sages taught: Six items heal a sick person from his illness and their cure is** a permanent **cure, and these are: Cabbage, beets, water** in which **dried chamomile** was soaked, and **the stomach** contents of an animal, and **the womb** of an animal, **and the lobe of the liver. And some say: Small fish** are **also** included in this list. **And moreover,** eating **small fish causes a person’s entire body to flourish and to grow.**


###### Avodah Zarah 29a:8
[Avodah Zarah 29a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:8)

עֲשָׂרָה דְּבָרִים מַחְזִירִין אֶת הַחוֹלֶה לְחׇלְיוֹ, וְחׇלְיוֹ קָשֶׁה, אֵלּוּ הֵן: הָאוֹכֵל בְּשַׂר שׁוֹר, שׁוֹמֵן, בְּשַׂר צָלִי, בְּשַׂר צִיפֳּרִים, וּבֵיצָה צְלוּיָה, וְשַׁחֲלַיִם, וְתִגְלַחַת, וּמֶרְחָץ, וּגְבִינָה, וְכָבֵד. וְיֵשׁ אוֹמְרִים: אַף אֱגוֹזִים. וְיֵשׁ אוֹמְרִים: אַף קִשּׁוּאִין. תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: לָמָּה נִקְרָא שְׁמָן קִשּׁוּאִין? מִפְּנֵי שֶׁהֵן קָשִׁין לְכׇל גּוּפוֹ שֶׁל אָדָם כַּחֲרָבוֹת.

**William Davidson Edition - English:**
**Ten items return a sick person to his illness, and his illness** becomes even more **severe** than it originally was, and **they are: One who eats ox meat, fat, roasted meat, bird meat, and a roasted egg, and cress; and** the act of **shaving, and bathing, and** the consumption of **cheese, and liver. And some say: Nuts** are **also** included in this list. **And some say: Cucumbers** are **also** included in this list. **The school of Rabbi Yishmael taught: Why are they called cucumbers [*kishu’in*]? Because they are as harmful [*kashin*] to a person’s entire body as swords.**


###### Avodah Zarah 29a:9
[Avodah Zarah 29a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:9)

וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכׇל מָקוֹם. תָּנוּ רַבָּנַן: יִשְׂרָאֵל הַמִּסְתַּפֵּר מִגּוֹי רוֹאֶה בַּמַּרְאָה, וְגוֹי הַמִּסְתַּפֵּר מִיִּשְׂרָאֵל, כֵּיוָן שֶׁהִגִּיעַ לִבְלוֹרִיתוֹ שׁוֹמֵט אֶת יָדוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: **And one may not have his hair cut by** gentiles **anywhere. The Sages taught** in a *baraita*: **A Jew who has his hair cut by a gentile** should **observe** the gentile’s actions **in a mirror** while he cuts his hair. **And** in the case of **a gentile who has his hair cut by a Jew, when** the Jew **reaches** the gentile’s **forelock he removes his hand** and does not cut it, because it is associated with idol worship.


###### Avodah Zarah 29a:10
[Avodah Zarah 29a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:10)

אָמַר מָר: יִשְׂרָאֵל הַמִּסְתַּפֵּר מִגּוֹי רוֹאֶה בַּמַּרְאָה. הֵיכִי דָמֵי? אִי בִּרְשׁוּת הָרַבִּים, לְמָה לִי מַרְאָה? וְאִי בִּרְשׁוּת הַיָּחִיד, כִּי רוֹאֶה מַאי הָוֵי? לְעוֹלָם בִּרְשׁוּת הַיָּחִיד, וְכֵיוָן דְּאִיכָּא מַרְאָה — מִתְחֲזֵי כְּאָדָם חָשׁוּב.

**William Davidson Edition - English:**
**The Master said: A Jew who has his hair cut by a gentile** should **observe** the gentile’s actions **in a mirror.** The Gemara asks: **What are the circumstances** of this case? **If** it is referring to a haircut performed **in a public domain, why do I** need **a mirror?** After all, the gentile will not harm a Jew in public. **And if** it occurs **in a private domain,** even if the Jews **observes** the gentile’s actions, **what of it?** How does the fact that the Jew is watching prevent the gentile barber from harming him? The Gemara explains: **Actually,** this is referring to a haircut **in a private domain, but since there is a mirror** in place, the Jew **appears as an important person** whom the gentile will hesitate to attack.


###### Avodah Zarah 29a:11
[Avodah Zarah 29a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:11)

רַב חָנָא בַּר בִּיזְנָא הֲוָה מִסְתַּפֵּר מִגּוֹי בִּשְׁבִילֵי דִנְהַרְדְּעָא, אֲמַר לֵיהּ: חָנָא, חָנָא, יָאֵי קוֹעָיךְ לְזוּגָא! אָמַר: תֵּיתֵי לִי דַּעֲבַרִי אַדְּרַבִּי מֵאִיר.

**William Davidson Edition - English:**
The Gemara relates a relevant incident: **Rav Ḥana bar Bizna was having his hair cut by a gentile in** one of **the side streets of Neharde’a.** The barber **said to him: Ḥana, Ḥana; Your throat is appealing to the razor.** Rav Ḥana bar Bizna **said:** I have this **coming to me, as I violated** the ruling **of Rabbi Meir,** who stated that one may not have his hair cut by a gentile in any location.


###### Avodah Zarah 29a:12
[Avodah Zarah 29a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:12)

וְאַדְּרַבָּנַן לָא עֲבַר? אֵימַר דַּאֲמוּר רַבָּנַן בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הַיָּחִיד מִי אֲמוּר? וְהוּא סָבַר: שְׁבִילֵי דִנְהַרְדְּעָא, כֵּיוָן דִּשְׁכִיחִי רַבִּים, כִּרְשׁוּת הָרַבִּים דָּמוּ.

**William Davidson Edition - English:**
The Gemara asks: **And didn’t** Rav Ḥana bar Bizna **violate** the ruling **of the Rabbis** as well? **Say** that **when the Rabbis stated** that it is permitted to have one’s hair cut by a gentile, they were referring to a haircut performed **in a public domain;** but with regard to a haircut performed **in a private domain, did they say** that it is permitted? Since the side streets of Neharde’a cannot be considered a public domain, evidently Rav Ḥana bar Bizna violated the ruling of the Rabbis. The Gemara explains: **And** Rav Ḥana bar Bizna **maintains:** With regard to **the side streets of Neharde’a, since many people are present** there, **they are similar to a public domain,** and it would therefore be permitted to have one’s hair cut there according to the opinion of the Rabbis.


###### Avodah Zarah 29a:13
[Avodah Zarah 29a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:13)

וְגוֹי הַמִּסְתַּפֵּר מִיִּשְׂרָאֵל, כֵּיוָן שֶׁהִגִּיעַ לִבְלוֹרִיתוֹ שׁוֹמֵט אֶת יָדוֹ. וְכַמָּה? אָמַר רַב מַלְכִּיָּה אָמַר רַב אַדָּא בַּר אַהֲבָה: שָׁלֹש אֶצְבָּעוֹת לְכׇל רוּחַ וָרוּחַ.

**William Davidson Edition - English:**
The *baraita* stated: **And** in the case of **a gentile who has his hair cut by a Jew, when** the Jew **reaches** the gentile’s **forelock, he removes his hand** and does not cut it, because it is associated with idol worship. The Gemara asks: **And how much** space should the Jew leave around the forelock? **Rav Malkiyya says** that **Rav Adda bar Ahava says: Three fingerbreadths in each and every direction.**


###### Avodah Zarah 29a:14
[Avodah Zarah 29a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:14)

אָמַר רַב חֲנִינָא בְּרֵיהּ דְּרַב אִיקָא: שַׁפּוּד, שְׁפָחוֹת, וְגוּמוֹת — רַב מַלְכִּיּוֹ; בְּלוֹרִית, אֵפֶר מִקְלֶה, וּגְבִינָה — רַב מַלְכִּיָּה.

**William Davidson Edition - English:**
In addition to Rav Malkiyya, whose ruling was just cited, there was another *amora* known as Rav Malkiyyu. In order to avoid confusing the two, the Gemara records their respective rulings. **Rav Ḥanina, son of Rav Ika, says:** The statements concerning **a skewer, maidservants, and follicles** were issued by **Rav Malkiyyu;** the rulings concerning **a forelock, burnt ashes, and cheese** were stated by **Rav Malkiyya.**


###### Avodah Zarah 29a:15
[Avodah Zarah 29a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/29a:15)

אָמַר רַב פָּפָּא: מַתְנִיתִין וּמַתְנִיתָא — רַב מַלְכִּיָּה, שְׁמַעְתָּתָא — רַב מַלְכִּיּוֹ, וְסִימָנָךְ: מַתְנִיתָא מַלְכְּתָא. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ שְׁפָחוֹת.

**William Davidson Edition - English:**
**Rav Pappa said** a different opinion: Statements from the **Mishna and *baraita*** were issued by **Rav Malkiyya,** whereas rulings of ***halakha*** that are not related to a mishna or *baraita* were taught by **Rav Malkiyyu. And the mnemonic** to remember this is: **The Mishna is a queen [*malketa*],** i.e., the statements that are referring to a mishna were made by Rav Malkiyya, whose name is similar to the Aramaic term for queen. The Gemara asks: **What** is the difference **between** the opinions of Rav Ḥanina and Rav Pappa? The Gemara answers: **There is** a difference **between them** with regard to the *halakha* concerning **maidservants.** According to Rav Ḥanina, this *halakha* was stated by Rav Malkiyyu, whereas Rav Pappa holds that it was taught by Rav Malkiyya, as it is referring to a dispute in a mishna.