## Shabbat Daf 108b

###### Shabbat 108b:1
[Shabbat 108b:1](https://torahapp.org/share/book/Shabbat/r/108b:1)

אֲבָל עוֹשֶׂה הוּא אֶת מֵי הַמֶּלַח, וְטוֹבֵל בָּהֶן פִּתּוֹ, וְנוֹתֵן לְתוֹךְ הַתַּבְשִׁיל. אָמַר רַבִּי יוֹסֵי: וַהֲלֹא הוּא הֵילְמֵי, בֵּין מְרוּבֶּה וּבֵין מוּעָט! וְאֵלּוּ הֵן מֵי מֶלַח הַמּוּתָּרִין — נוֹתֵן שֶׁמֶן לְכַתְּחִלָּה לְתוֹךְ הַמַּיִם אוֹ לְתוֹךְ הַמֶּלַח.

**William Davidson Edition - English:**
**but one may make salt water and dip one’s bread in it, and place it in cooked food. Rabbi Yosei said: But isn’t it** still **brine, whether** it is **a large quantity or whether** it is **a small quantity? And this is** the type of **salt water that is permitted:** Salt water in which **one places oil initially into the water or into the salt.** This is salt water prepared not in the usual manner.


###### Shabbat 108b:2
[Shabbat 108b:2](https://torahapp.org/share/book/Shabbat/r/108b:2)

**גְּמָ׳** מַאי קָאָמַר? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, הָכִי קָאָמַר: אֵין עוֹשִׂין מֵי מֶלַח מְרוּבִּין, אֲבָל עוֹשֶׂה הוּא מֵי מֶלַח מוּעָטִין.

**William Davidson Edition - English:**
**GEMARA:** With regard to that which was stated in the mishna, the Gemara asks: **What is** the *tanna* **saying** with regard to the distinction between brine and salt water? **Rav Yehuda said** that **Shmuel said: This is what he is saying: One may not prepare a large quantity of salt water,** brine, **on Shabbat, but one may prepare a small quantity of salt water.**


###### Shabbat 108b:3
[Shabbat 108b:3](https://torahapp.org/share/book/Shabbat/r/108b:3)

אָמַר רַבִּי יוֹסֵי: וַהֲלֹא הוּא הֵילְמֵי, בֵּין מְרוּבִּין בֵּין מוּעָטִין. אִיבַּעְיָא לְהוּ: רַבִּי יוֹסֵי לֶאֱסוֹר אוֹ לְהַתִּיר? אָמַר רַב יְהוּדָה: לְהַתִּיר. מִדְּלָא קָתָנֵי ״רַבִּי יוֹסֵי אוֹסֵר״. אֲמַר לֵיהּ רַבָּה: הָא מִדְּקָתָנֵי סֵיפָא וְאֵלּוּ הֵן מֵי מֶלַח הַמּוּתָּרִין, מִכְּלָל דְּרַבִּי יוֹסֵי לֶאֱסוֹר. אֶלָּא אָמַר רַבָּה: לֶאֱסוֹר. וְכֵן אָמַר רַבִּי יוֹחָנָן: לֶאֱסוֹר.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Yosei said: But isn’t it** still **brine whether** it is **a large quantity or a small quantity? A dilemma was raised before** the Sages: When **Rabbi Yosei** said that there is no difference between a large and small quantity of salt water, was his intention **to prohibit** preparing any salt water on Shabbat or **to permit** doing so? **Rav Yehuda said:** His intention is **to permit** doing so, which is understood **from** the fact that the mishna **is not teaching: Rabbi Yosei prohibits. Rabba said to him: From** the fact **that it is taught in the latter** clause of the mishna: **And this is** the type of **salt water that is permitted, by inference, Rabbi Yosei** intended **to prohibit** preparing salt water. **Rather, Rabba said:** Rabbi Yosei intended **to prohibit** preparing any salt water on Shabbat. **And similarly, Rabbi Yoḥanan said:** Rabbi Yosei’s intention was **to prohibit.**


###### Shabbat 108b:4
[Shabbat 108b:4](https://torahapp.org/share/book/Shabbat/r/108b:4)

תַּנְיָא נָמֵי הָכִי: אֵין עוֹשִׂין מֵי מֶלַח מְרוּבִּין לָתֵת לְתוֹךְ הַכְּבָשִׁין שֶׁבְּתוֹךְ גִּיסְטְרָא. אֲבָל עוֹשֶׂה הוּא מֵי מֶלַח מוּעָטִין, וְאוֹכֵל בָּהֶן פִּתּוֹ, וְנוֹתֵן לְתוֹךְ הַתַּבְשִׁיל. אָמַר רַבִּי יוֹסֵי: וְכִי מִפְּנֵי שֶׁהַלָּלוּ מְרוּבִּין וְהַלָּלוּ מוּעָטִין הַלָּלוּ אֲסוּרִין וְהַלָּלוּ מוּתָּרִין? יֹאמְרוּ: מְלָאכָה מְרוּבָּה — אֲסוּרָה, מְלָאכָה מוּעֶטֶת — מוּתֶּרֶת! אֶלָּא אֵלּוּ וָאֵלּוּ אֲסוּרִין הֵן. וְאֵלּוּ הֵן מֵי מֶלַח הַמּוּתָּרִין — נוֹתֵן שֶׁמֶן וּמֶלַח אוֹ שֶׁמֶן וּמַיִם, וּבִלְבַד שֶׁלֹּא יִתֵּן מַיִם וּמֶלַח לְכַתְּחִלָּה.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: **One may not prepare a large quantity of salt water to add to the pickled** vegetables **that are inside a** flat **earthenware shard** used for pickling [***gistera*]**. **However, one may prepare a small quantity of salt water and eat his bread with it and add it to cooked food. Rabbi Yosei said: Is it because this is a large quantity and this is a small quantity** that **this is prohibited and this is permitted?** People **will** learn from this and **say: A large** amount of **labor is prohibited** on Shabbat, but **a small** amount of **labor is permitted. Rather,** certainly **they are both prohibited. And this is** the type of **salt water that is permitted: One may place oil and salt** together **or oil and water** and then add salt to the mixture, **and** this *halakha* applies **provided one does not place water and salt** together ***ab initio***.


###### Shabbat 108b:5
[Shabbat 108b:5](https://torahapp.org/share/book/Shabbat/r/108b:5)

עַזִּין צְנוֹן וְאֶתְרוֹג סִימָן.

**William Davidson Edition - English:**
**Strong, radish, and citron are a mnemonic** for the following *halakhot*.


###### Shabbat 108b:6
[Shabbat 108b:6](https://torahapp.org/share/book/Shabbat/r/108b:6)

תָּנֵי רַבִּי יְהוּדָה בַּר חֲבִיבָא: אֵין עוֹשִׂין מֵי מֶלַח עַזִּין. מַאי מֵי מֶלַח עַזִּין? רַבָּה וְרַב יוֹסֵף בַּר אַבָּא דְאָמְרִי תַּרְוַויְיהוּ: כֹּל שֶׁהַבֵּיצָה צָפָה בָּהֶן. וְכַמָּה? אָמַר אַבָּיֵי: תְּרֵי תִּילְתֵי מִילְחָא וְתִילְתָּא מַיָּא.

**William Davidson Edition - English:**
**Rabbi Yehuda bar Ḥaviva taught: One may not prepare strong salt water** on Shabbat. The Gemara asks: **What is strong salt water? Rabba and Rav Yosef bar Abba both said: Any** water **in which an egg can float.** The Gemara asks: **And how much** salt is in this salt water? **Abaye said: Two-thirds salt and one-third water.**


###### Shabbat 108b:7
[Shabbat 108b:7](https://torahapp.org/share/book/Shabbat/r/108b:7)

לְמַאי עָבְדִי לַהּ? אָמַר רַבִּי אֲבָהוּ: לְמוּרְיְיסָא. תָּנֵי רַבִּי יְהוּדָה בַּר חֲבִיבָא: אֵין מוֹלְחִין צְנוֹן וּבֵיצָה בְּשַׁבָּת. רַב חִזְקִיָּה מִשְּׁמֵיהּ דְּאַבָּיֵי אָמַר: צְנוֹן — אָסוּר, וּבֵיצָה — מוּתֶּרֶת. אָמַר רַב נַחְמָן: מֵרֵישׁ הֲוָה מָלַחְנָא פּוּגְלָא, אָמֵינָא: אַפְסוֹדֵי קָא מַפְסֵידְנָא לֵיהּ, דַּאֲמַר שְׁמוּאֵל: פּוּגְלָא חוּרְפֵּיהּ מְעַלֵּי. כֵּיוָן דִּשְׁמַעְנָא לְהָא, דְּכִי אֲתָא עוּלָּא וְאָמַר בְּמַעְרְבָא מָלְחִי כִּישְׁרֵי כִּישְׁרֵי, מִמְלָח לָא מָלַחְנָא, טַבּוֹלֵי וַדַּאי מְטַבֵּילְנָא.

**William Davidson Edition - English:**
The Gemara asks: **For what** purpose is this salt water **prepared? Rabbi Abbahu said:** It is prepared **for fish brine [*muraisa*]*.*** And **Rabbi Yehuda bar Ḥaviva taught** with regard to salting: **One may not salt a radish or an egg on Shabbat** because by salting them he performs a labor that improves them. **Rav Ḥizkiya said in the name of Abaye:** Preparing **a radish is prohibited, and** preparing **an egg is permitted. Rav Naḥman said: Initially, I would salt radishes** on Shabbat, as **I said: I am ruining it** by doing so, **as Shmuel said: Sharpness is good** for **radishes;** since salt reduces their sharpness, one who adds salt ruins the radish. However, **once I heard this, that when Ulla came** from Eretz Yisrael to Babylonia **he said** that **in the West,** i.e., Eretz Yisrael, **they salt many piles** of radishes throughout the week, I **do not salt** them on Shabbat anymore, but **I certainly dip** them in salt because that is not considered to be an improvement.


###### Shabbat 108b:8
[Shabbat 108b:8](https://torahapp.org/share/book/Shabbat/r/108b:8)

תָּנֵי רַבִּי יְהוּדָה בַּר חֲבִיבָא: אֶתְרוֹג צְנוֹן וּבֵיצָה, אִילְמָלֵא קְלִיפָּתָן הַחִיצוֹנָה אֵינָן יוֹצְאִין מִבְּנֵי מֵעַיִים לְעוֹלָם.

**William Davidson Edition - English:**
The Gemara cites that which **Rabbi Yehuda bar Ḥaviva taught** with regard to radishes and eggs: With regard to **a citron, a radish, and an egg, if it were not for their outer peel,** or egg white, **they would never emerge from the intestines,** because they are extremely hard to digest.


###### Shabbat 108b:9
[Shabbat 108b:9](https://torahapp.org/share/book/Shabbat/r/108b:9)

כִּי אֲתָא רַב דִּימִי אֲמַר: מֵעוֹלָם לָא טְבַע גַּבְרָא בְּיַמָּא דִסְדוֹם. אֲמַר רַב יוֹסֵף: הֲפִיכָא סְדוֹם, וַהֲפִיכָאן מִילַּהָא. גַּבְרָא הוּא דְּלָא טָבַע, כְּשׁוּרָא טָבַע?! אֲמַר לֵיהּ אַבָּיֵי, לָא מִיבַּעְיָא קָאָמַר: לָא מִבַּעְיָא כְּשׁוּרָא דַּאֲפִילּוּ בְּכׇל מֵימוֹת שֶׁבָּעוֹלָם לָא טָבַע, אֶלָּא אֲפִילּוּ גַּבְרָא דְּטָבַע בְּכׇל מֵימוֹת שֶׁבָּעוֹלָם, בְּיַמָּא דִסְדוֹם לָא טָבַע. לְמַאי נָפְקָא מִינַּהּ? כִּי הָא דְּרָבִין הֲוָה שָׁקֵיל וְאָזֵיל אֲחוֹרֵיהּ דְּרַבִּי יִרְמְיָה אַגּוּדָּא דְּיַמָּא דִסְדוֹם. אֲמַר לֵיהּ: מַהוּ לְמִימְשֵׁי מֵהָנֵי מַיָּא בְּשַׁבְּתָא. אֲמַר לֵיהּ: שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia **he said: No person has ever drowned in the Sea of Sodom,** the Dead Sea. Since there is so much salt, people easily float in it. **Rav Yosef said: Sodom is overturned and** Rav Dimi’s **statement is backward.** Is his statement saying that **it is a man who does not drown** in the Dead Sea, but **a plank sinks? Abaye said to him: He is saying** his statement utilizing the style of: **It is not necessary: It is not necessary** to mention **a plank** because it **does not sink in any** body of **water in the world. But even a man, who drowns in other** bodies of **water in the world, does not drown in the Sea of Sodom.** The Gemara asks: **What are** the **practical consequences** of this *halakha*? The Gemara explains: This *halakha* is relevant in a case **of this** kind: **Ravin was walking after Rabbi Yirmeya on the shore of the Sea of Sodom.** Ravin **said to** Rabbi Yirmeya: **What is** the ruling? Is it permitted **to wash oneself with this water on Shabbat,** or perhaps it is prohibited because it has healing properties? Rabbi Yirmeya **said to him:** One may **well** do so.


###### Shabbat 108b:10
[Shabbat 108b:10](https://torahapp.org/share/book/Shabbat/r/108b:10)

מַהוּ לְמִימַּץ וּלְמִיפְתַּח? אֲמַר לֵיהּ: זוֹ לֹא שָׁמַעְתִּי, כַּיּוֹצֵא בָּהּ שָׁמַעְתִּי. דְּאָמַר רַבִּי זֵירָא, זִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב מַתְנָה וְזִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּמָר עוּקְבָא, וְתַרְוַויְיהוּ מִשְּׁמֵיהּ דַּאֲבוּהּ דִּשְׁמוּאֵל וְלֵוִי אָמְרִין, חַד אָמַר: יַיִן, בְּתוֹךְ הָעַיִן — אָסוּר, עַל גַּב הָעַיִן — מוּתָּר. וְחַד אָמַר: רוֹק תָּפֵל [אֲפִילּוּ] עַל גַּב הָעַיִן — אָסוּר.

**William Davidson Edition - English:**
Ravin asked another question: When one washes himself on Shabbat in water from the Dead Sea, **what** is the *halakha*? Is it permitted for him to **close and open** his eyes in the water so that the water gets inside? Rabbi Yirmeya **said to him: That** case **I did not hear**; however, with regard to **a similar case,** placing wine in one’s eye on Shabbat, **I did hear. As Rabbi Zeira said, sometimes he said it in the name** of **Rav Mattana and sometimes he said it in the name of Mar Ukva, and they both said** it **in the name** of **Shmuel’s father and** in the name of **Levi: One** of them **said:** With regard to placing **wine inside the eye** on Shabbat, it **is prohibited** because it heals; **on the eye,** it **is permitted. And one** of them **said: Bland saliva,** saliva from one who has not eaten since waking, **even** placing it **on the eye** on Shabbat **is prohibited** because it is commonly used as medicine.


###### Shabbat 108b:11
[Shabbat 108b:11](https://torahapp.org/share/book/Shabbat/r/108b:11)

תִּסְתַּיֵּים דַּאֲבוּהּ דִּשְׁמוּאֵל הוּא דְּאָמַר יַיִן בְּתוֹךְ הָעַיִן — אָסוּר, עַל גַּב הָעַיִן — מוּתָּר, מִדְּאָמַר שְׁמוּאֵל: שׁוֹרֶה אָדָם פִּיתּוֹ בְּיַיִן וְנוֹתְנוֹ עַל גַּב הָעַיִן בְּשַׁבָּת. דִּשְׁמִיעָא לֵיהּ מִמַּאן — לָאו דִּשְׁמִיעָא לֵיהּ מֵאֲבוּהּ? וְלִיטַעְמָיךְ, הָא דְּאָמַר שְׁמוּאֵל: רוֹק תָּפֵל אֲפִילּוּ עַל גַּבֵּי הָעַיִן אָסוּר, דִּשְׁמִיעָא לֵיהּ מִמַּאן? אִילֵּימָא דִּשְׁמִיעָא לֵיהּ מֵאֲבוּהּ, אֶלָּא לֵוִי — וְלָא חֲדָא אָמַר?! אֶלָּא: חֲדָא שְׁמִיעָא לֵיהּ מֵאֲבוּהּ וַחֲדָא שְׁמִיעָא לֵיהּ מִלֵּוִי, וְלָא יָדְעִינַן הֵי מֵאֲבוּהּ הֵי מִלֵּוִי.

**William Davidson Edition - English:**
The Gemara comments: **Conclude that Shmuel’s father is the one who said** that placing **wine inside the eye is prohibited** but **on the eye is permitted, from** the fact **that Shmuel said: A person may soak his bread in wine and place it on his eye on Shabbat.** He said this after **he heard this** *halakha* from **whom?** Is it **not that he heard it from his father?** The Gemara rejects this: **And according to your reasoning, that** *halakha* **which Shmuel said: It is prohibited** to place **bland saliva even on the eye** on Shabbat, he said this after **he heard this** *halakha* from **whom? If we say that he heard it from his father, then Levi,** who was cited together with Shmuel’s father in the list of those who stated the *halakhot*, **did** he himself **not say** even **one** *halakha*? **Rather, one** *halakha* Shmuel **heard from his father, and one** *halakha* **he heard one from Levi, and we do not know which** he heard **from his father** and **which** he heard **from Levi.**


###### Shabbat 108b:12
[Shabbat 108b:12](https://torahapp.org/share/book/Shabbat/r/108b:12)

אָמַר מָר עוּקְבָא אָמַר שְׁמוּאֵל: שׁוֹרֶה אָדָם קִילוֹרִין מֵעֶרֶב שַׁבָּת וְנוֹתֵן עַל גַּב עֵינָיו בְּשַׁבָּת, וְאֵינוֹ חוֹשֵׁשׁ. בַּר לֵוַאי הֲוָה קָאֵי קַמֵּיהּ דְּמָר עוּקְבָא. חַזְיֵיהּ דַּהֲוָה עָמֵיץ וּפָתַח. אֲמַר לֵיהּ: כּוּלֵּי הַאי וַדַּאי לָא שְׁרָא מָר שְׁמוּאֵל. שְׁלַח לֵיהּ רַבִּי יַנַּאי לְמָר עוּקְבָא: לִישַׁדַּר לַן מָר מֵהָנָךְ קִילוֹרִין דְּמָר שְׁמוּאֵל. שְׁלַח לֵיהּ: שַׁדּוֹרֵי מְשַׁדַּרְנָא לָךְ, דְּלָא תֵּימָא צַר עַיִן אֲנָא, אֶלָּא הָכִי אָמַר שְׁמוּאֵל: טוֹבָה טִיפַּת צוֹנֵן שַׁחֲרִית וּרְחִיצַת יָדַיִם וְרַגְלַיִם בְּחַמִּין עַרְבִית מִכׇּל קִילוֹרִין שֶׁבָּעוֹלָם. תַּנְיָא נָמֵי הָכִי, אָמַר רַבִּי מוּנָא מִשּׁוּם רַבִּי יְהוּדָה: טוֹבָה טִיפַּת צוֹנֵן שַׁחֲרִית וּרְחִיצַת יָדַיִם וְרַגְלַיִם עַרְבִית מִכׇּל קִילוֹרִין שֶׁבָּעוֹלָם.

**William Davidson Edition - English:**
**Mar Ukva said** that **Shmuel said: One may soak eye salves from Shabbat eve and place** them **on his eyes on Shabbat, and** he **need not be concerned** that he is violating the prohibition against healing on Shabbat. The Gemara relates: **Bar Liva’ei was standing before Mar Ukva** on Shabbat. **He saw** Mar Ukva, **who was opening and closing** his eyes while applying a salve to them. Bar Liva’ei **said to him: Master Shmuel certainly did not permit** doing **all of this. Rabbi Yannai sent** a message **to Mar Ukva: Can the master send us some of Master Shmuel’s eye salves?** Mar Ukva **sent him** in response: **I will send** it **to you** so that **you do not say I am miserly, but** be aware that **this is what Shmuel said:** For healing the eyes, **better a drop of cold** water in the **morning and washing the hands and feet with hot water** in the **evening than all the eye salves in the world.** Follow these instructions and you will need nor other cures. **That was also taught** in a *baraita*: **Rabbi Mona said in the name of Rabbi Yehuda: Better a drop of cold** water in the **morning and washing the hands and feet** in the **evening than all the eye salves in the world.**


###### Shabbat 108b:13
[Shabbat 108b:13](https://torahapp.org/share/book/Shabbat/r/108b:13)

הוּא הָיָה אוֹמֵר: יָד לָעַיִן — תִּיקָּצֵץ. יָד לַחוֹטֶם — תִּיקָּצֵץ. יָד לַפֶּה — תִּיקָּצֵץ. יָד לָאוֹזֶן — תִּיקָּצֵץ. יָד לַחֲסוּדָה — תִּיקָּצֵץ. יָד לָאַמָּה — תִּיקָּצֵץ. יָד לְפִי טַבַּעַת — תִּיקָּצֵץ. יָד

**William Davidson Edition - English:**
Apropos Rabbi Mona’s statement with regard to healing, the text cites what **he would say** about other matters that require special attention: **A hand** that touches the **eye should be severed** because it harms the eye. **A hand** that touches the **nose should be severed. A hand** that touches the **mouth should be severed. A hand** that touches the **ear should be severed. A hand** that touches one’s **wound should be severed. A hand** that touches one’s **member should be severed,** lest one arouse himself. **A hand** that touches one’s **anus should be severed,** lest one make himself ill. **A hand**