## Shabbat Daf 109a

###### Shabbat 109a:1
[Shabbat 109a:1](https://torahapp.org/share/book/Shabbat/r/109a:1)

לַגִּיגִית — תִּיקָּצֵץ, יָד מְסַמָּא, יָד מַחְרֶשֶׁת, יָד מַעֲלָה פּוֹלִיפּוּס. תַּנְיָא, רַבִּי נָתָן אוֹמֵר: בַּת חוֹרִין הִיא זוֹ וּמַקְפֶּדֶת עַד שֶׁיִּרְחוֹץ יָדָיו שָׁלֹשׁ פְּעָמִים. אָמַר רַבִּי יוֹחָנָן: פּוּךְ מַעֲבִיר בַּת מֶלֶךְ, וּפוֹסֵק אֶת הַדִּמְעָה, וּמַרְבֶּה שֵׂיעָר בָּעַפְעַפַּיִים. תַּנְיָא נָמֵי הָכִי, רַבִּי יוֹסֵי אוֹמֵר: פּוּךְ מַעֲבִיר בַּת מֶלֶךְ, וּפוֹסֵק אֶת הַדִּמְעָה, וּמַרְבֶּה שֵׂיעָר בָּעַפְעַפַּיִם.

**William Davidson Edition - English:**
that is placed **into a barrel** of beer **should be severed** because the beer will not ferment. **A hand** that frequently touches the eye **causes blindness. A hand** that frequently touches the ear **causes deafness. A hand** that touches the nose or mouth **causes polyps [*polypus*]. It was taught** in a *baraita* that **Rabbi Natan says: She is a liberated** entity**, this** evil spirit that rests on one’s hands before they are washed in the morning, **and she refuses** to leave **until one washes his hands three times. Rabbi Yoḥanan said:** When **eye shadow** is placed on the eyes it **causes** the evil spirit called **the Daughter of the King to pass, and it stops tears and causes eyelashes to grow. That was also taught** in a *baraita*: **Rabbi Yosei says: Eye shadow causes the Daughter of the King to pass, and stops tears and causes eyelashes to grow.**


###### Shabbat 109a:2
[Shabbat 109a:2](https://torahapp.org/share/book/Shabbat/r/109a:2)

וְאָמַר מָר עוּקְבָא אָמַר שְׁמוּאֵל: עָלִין אֵין בָּהֶם מִשּׁוּם רְפוּאָה. אָמַר רַב יוֹסֵף: כּוּסְבַּרְתָּא אֵין בָּהּ מִשּׁוּם רְפוּאָה. אָמַר רַב שֵׁשֶׁת: כְּשׁוּת אֵין בָּהֶן מִשּׁוּם רְפוּאָה. אָמַר רַב יוֹסֵף: כּוּסְבַּרְתָּא, אֲפִילּוּ לְדִידִי קַשְׁיָא לִי. אָמַר רַב שֵׁשֶׁת: גַּרְגִּירָא, אֲפִילּוּ לְדִידִי מְעַלֵּי [לִי]. וְאָמַר מָר עוּקְבָא אָמַר שְׁמוּאֵל: כׇּל מִינֵי כְּשׁוּת שְׁרוּ לְבַר מִטָּרוֹזָא.

**William Davidson Edition - English:**
**And Mar Ukva said** that **Shmuel said: Leaves** that are placed on the eye (Rabbeinu Ḥananel) **contain no element of healing,** and therefore one may place them on his eyes on Shabbat.
**Rav Yosef said: Coriander contains no element of healing.**
**Rav Sheshet said: Hops contain no element of healing.**
**Rav Yosef said: Even for me,** who is blind, **coriander is harmful.** He overstated coriander’s inefficacy, asserting that it is in fact harmful.
**Rav Sheshet said: Arugula even for me,** despite my blindness, **is beneficial.**
**And Mar Ukva** also **said** that **Shmuel said: All types of hops may** be eaten on Shabbat **except for *teruza*,** which is used exclusively for medicinal purposes.


###### Shabbat 109a:3
[Shabbat 109a:3](https://torahapp.org/share/book/Shabbat/r/109a:3)

אָמַר רַב חִסְדָּא: שִׁירְקָא טַוְיָא — שְׁרֵי, פִּיעְפּוּעֵי בֵיעֵי — אָסוּר. דְּבֵיתְהוּ דִּזְעֵירִי עֲבַדָא לֵיהּ לְחִיָּיא בַּר אָשֵׁי, וְלָא אֲכַל. אֲמַרָה לֵיהּ: לְרַבָּךְ עֲבַדִי לֵיהּ וַאֲכַל, וְאַתְּ לָא אָכְלַתְּ?! זְעֵירִי לְטַעְמֵיהּ, דְּאָמַר זְעֵירִי: נוֹתֵן אָדָם יַיִן צָלוּל וּמַיִם צְלוּלִין לְתוֹךְ הַמְשַׁמֶּרֶת בְּשַׁבָּת וְאֵינוֹ חוֹשֵׁשׁ. אַלְמָא כֵּיוָן דְּמִשְׁתְּתֵי הָכִי — לָאו מִידֵּי קָעָבֵיד, הָכָא נָמֵי כֵּיוָן דְּמִיתְּכִיל הָכִי — לָאו מִידֵּי קָעָבֵיד.

**William Davidson Edition - English:**
**Rav Ḥisda said: Melon juice,** which is beneficial for the intestines, **may be** strained and drunk on Shabbat (*ge’onim*). **The juice of *pipuim*,** which are a type of vegetable (Rashba), **may not be** drunk on Shabbat. The Gemara relates: **Ze’iri’s wife made** melon juice **for Ḥiyya bar Ashi and he did not consume** it. **She said to him: I made it for your Rabbi,** Ze’iri, **and he ate** it, **and you do not eat** it? The Gemara explains: **Ze’iri** followed **his own reasoning** in permitting this drink, **as Ze’iri said: One may place clear wine and clear water into a strainer** used to strain dregs from wine **on Shabbat without concern. Apparently, since** the wine and water **are drunk** even with what little dregs may remain, **one is doing nothing** to improve them. **Here, too, since** melon juice **is consumed this way**, without being strained and for non-medical purposes, **one is doing nothing** and it is permitted.


###### Shabbat 109a:4
[Shabbat 109a:4](https://torahapp.org/share/book/Shabbat/r/109a:4)

וְאָמַר מָר עוּקְבָא: מִי שֶׁנִּגְּפָה יָדוֹ אוֹ רַגְלוֹ, צוֹמְתָהּ בְּיַיִן וְאֵינוֹ חוֹשֵׁשׁ. אִיבַּעְיָא לְהוּ: חַלָּא מַאי? אָמַר רַב הִלֵּל לְרַב אָשֵׁי: כִּי הֲוֵינָא בֵּי רַב כָּהֲנָא אָמְרִי חַלָּא לָא. אָמַר רָבָא: וְהָנֵי בְּנֵי מָחוֹזָא, כֵּיוָן דִּמְפַנְּקִי — אֲפִילּוּ חַמְרָא נָמֵי מַסֵּי לְהוּ.

**William Davidson Edition - English:**
**And Mar Ukva** also **said: One whose hand or foot was wounded may immerse it in wine** on Shabbat to stop the flow of blood, **and he need not be concerned** that he is violating the prohibition against healing on Shabbat. **A dilemma was raised before** the Sages: With regard to **vinegar, what** is the ruling? May one immerse a wound in it? **Rav Hillel said to Rav Ashi: When we were in Rav Kahana’s house they said** that **vinegar is not** permitted, as it is considered actual medicine. **Rava said: And these people from Meḥoza, since they are delicate, even wine heals them.** Therefore, they may not immerse their wounds in wine.


###### Shabbat 109a:5
[Shabbat 109a:5](https://torahapp.org/share/book/Shabbat/r/109a:5)

רָבִינָא אִיקְּלַע לְבֵי רַב אָשֵׁי, חַזְיֵיהּ דִּדְרִיכָא לֵיהּ חֲמָרָא אַגַּבָּא דְכַרְעֵיהּ, וְיָתֵיב קָא צָמֵית לֵיהּ בְּחַלָּא. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּאָמַר רַב הִילֵּל חַלָּא לָא? אֲמַר לֵיהּ: גַּב הַיָּד וְגַב הָרֶגֶל שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara relates: **Ravina happened** to come **to the house of Rav Ashi. He saw that a donkey stepped on the back of** Rav Ashi’s **foot, and** Rav Ashi **sat and immersed** his foot **in vinegar** on Shabbat. Ravina **said to** Rav Ashi: **Does** the **Master not hold** according to **that** which **Rav Hillel stated,** that **vinegar** is **not** permitted? **He said to him: The back of the hand and the back of the foot are different** because their wounds are dangerous.


###### Shabbat 109a:6
[Shabbat 109a:6](https://torahapp.org/share/book/Shabbat/r/109a:6)

אִיכָּא דְאָמְרִי, חַזְיֵיהּ דְּקָא צָמֵית לֵיהּ בְּחַמְרָא. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּאָמַר רָבָא: הָנֵי בְּנֵי מָחוֹזָא כֵּיוָן דִּמְפַנְּקִי — אֲפִילּוּ חַמְרָא נָמֵי מַסֵּי לְהוּ? וּמָר נָמֵי הָא מְפַנַּק! אֲמַר לֵיהּ: גַּב הַיָּד וְגַב הָרֶגֶל שָׁאנֵי. דְּאָמַר רַב אַדָּא בַּר מַתְנָה אָמַר רַב: גַּב הַיָּד וְגַב הָרֶגֶל הֲרֵי הֵן כְּמַכָּה שֶׁל חָלָל וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
**Some say** that Ravina **saw that** Rav Ashi **immersed** his foot **in wine.** Ravina **said to him: Does** the **Master not hold** according to **that** which **Rava said: These people from Meḥoza, since they are delicate, even wine heals them? And** the **Master is also delicate.** Rav Ashi **said to him: The back of the hand and the back of the foot are different, as Rav Adda bar Mattana said** that **Rav said:** A wound on **the back of the hand or the back of the foot is like a fatal wound, and one may desecrate Shabbat for it.**


###### Shabbat 109a:7
[Shabbat 109a:7](https://torahapp.org/share/book/Shabbat/r/109a:7)

תָּנוּ רַבָּנַן: רוֹחֲצִים בְּמֵי גְרָר, בְּמֵי חַמָּתָן, בְּמֵי עַסְיָא וּבְמֵי טְבֶרְיָא, אֲבָל לֹא בַּיָּם הַגָּדוֹל וְלֹא בְּמֵי מִשְׁרָה וְלֹא בְּיַמָּהּ שֶׁל סְדוֹם.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: On Shabbat, **one may bathe in** the therapeutic hot springs of the **waters of Gerar, in the waters of Ḥamatan, in the waters of Asya, and in the waters of Tiberias; however,** one may **not** bathe **in the Great Sea,** namely, the Mediterranean sea, **nor in water** in which flax was **soaked, nor in the Sea of Sodom,** because people bathe in those bodies of water only for medicinal purposes.


###### Shabbat 109a:8
[Shabbat 109a:8](https://torahapp.org/share/book/Shabbat/r/109a:8)

וּרְמִינְהוּ: רוֹחֲצִים בְּמֵי טְבֶרְיָא וּבַיָּם הַגָּדוֹל, אֲבָל לֹא בְּמֵי מִשְׁרָה וְלֹא בְּיַמָּהּ שֶׁל סְדוֹם — קַשְׁיָא יָם הַגָּדוֹל אַיָּם הַגָּדוֹל!

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** based on that which was taught in another *baraita*: **One may bathe in the waters of Tiberias** on Shabbat **and in the Great Sea; but** one may **not** bathe **in water** in which flax **was soaked, nor in the Sea of Sodom.** This is **difficult** because in the first *baraita* the Sages prohibit bathing in **the Great Sea,** and in this *baraita* they permit bathing in **the Great Sea.**


###### Shabbat 109a:9
[Shabbat 109a:9](https://torahapp.org/share/book/Shabbat/r/109a:9)

אָמַר רַבִּי יוֹחָנָן, לָא קַשְׁיָא: הָא — רַבִּי מֵאִיר, הָא — רַבִּי יְהוּדָה. דִּתְנַן: כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר: ״וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים״, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: יָם הַגָּדוֹל כְּמִקְוֶה, וְלֹא נֶאֱמַר ״יַמִּים״, אֶלָּא שֶׁיֵּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** This is **not difficult,** because **this** *baraita,* which permits bathing in the Great Sea, is in accordance with the opinion of **Rabbi Meir,** who deems all seas equal. **That** *baraita,* which prohibits bathing there, is in accordance with the opinion of **Rabbi Yehuda,** who holds that the Great Sea is unlike other seas. **As we learned** in a mishna: **All seas** purify **like a ritual bath [*mikve*], as it is stated:** “And God called the dry land earth, **and the gathering together of the waters [*mikve*] He called seas”** (Genesis 1:10); this is **the statement of Rabbi Meir. Rabbi Yehuda says:** Only **the Great Sea** purifies **like a ritual bath, and** the verse **states seas only** because **there are many seas in** the Great Sea, not because all seas purify.


###### Shabbat 109a:10
[Shabbat 109a:10](https://torahapp.org/share/book/Shabbat/r/109a:10)

רַבִּי יוֹסֵי אוֹמֵר: כׇּל הַיַּמִּים מְטַהֲרִין בְּזוֹחֲלִין, וּפְסוּלִים לְזָבִים וְלִמְצוֹרָעִים וּלְקַדֵּשׁ בָּהֶן מֵי חַטָּאת. מַתְקֵיף לַהּ רַב נַחְמָן בַּר יִצְחָק:

**William Davidson Edition - English:**
**Rabbi Yosei says: All seas purify** like a ritual bath. They actually purify even more than a ritual bath, as they purify even **when** they are **flowing.** Immersion in a sea is purifying not only when its waters are still, but even when they are flowing. That is not the case with a ritual bath, whose waters only purify when still. **And** sea water **is invalid for** purifying ***zavim* and lepers and for sanctifying purification water** to mix the ashes of the red heifer **with it.** Those cases require spring water. **Rav Naḥman bar Yitzḥak strongly objects to this** explanation: