## Shabbat Daf 111a

###### Shabbat 111a:1
[Shabbat 111a:1](https://torahapp.org/share/book/Shabbat/r/111a:1)

הַכֹּל מוֹדִים בִּמְחַמֵּץ אַחַר מְחַמֵּץ שֶׁהוּא חַיָּיב, שֶׁנֶּאֱמַר: ״לֹא תֵאָפֶה חָמֵץ״, ״לֹא תֵעָשֶׂה חָמֵץ״. בִּמְסָרֵס אַחֵר מְסָרֵס שֶׁהוּא חַיָּיב, שֶׁנֶּאֱמַר: ״וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת״, אִם עַל כָּרוּת חַיָּיב, עַל נָתוּק לֹא כׇּל שֶׁכֵּן! אֶלָּא, לְהָבִיא נוֹתֵק אַחַר כּוֹרֵת שֶׁהוּא חַיָּיב. וְאֶלָּא בְּזָקֵן.

**William Davidson Edition - English:**
**Everyone agrees that one who leavens** a meal-offering **after one who** already **leavened it is liable** for the additional leavening, **as it is stated: “It shall not be baked leavened”** (Leviticus 6:10), and it is also stated: “No offering that you sacrifice to God **shall be made with leaven”** (Leviticus 2:11). The Sages interpreted this to mean that one is liable for every act of leavening performed on a Temple offering. Similarly, everyone agrees **that one who castrates after one who castrates is liable, as it is stated: “Those whose testicles are bruised, or crushed, or torn, or cut**, shall not be offered to the Lord, and you shall not do this in your land” (Leviticus 22:24). Presumably, **if one is liable** when the seminal vesicles **are cut,** when the testicles **are detached** altogether **all the more so** one is liable. **Rather,** this comes to **include** that one who **detaches after one who cuts is liable.** Apparently, one is liable for sterilizing one who is already castrated. **Rather,** we must say that it is permitted to use a remedy that causes sterility **in an old man** who is no longer capable of procreating.


###### Shabbat 111a:2
[Shabbat 111a:2](https://torahapp.org/share/book/Shabbat/r/111a:2)

וְהָאָמַר רַבִּי יוֹחָנָן הֵן הֵן הֶחְזִירוּנִי לְנַעֲרוּתִי! אֶלָּא בְּאִשָּׁה. וּלְרַבִּי יוֹחָנָן בֶּן בְּרוֹקָא דְּאָמַר עַל שְׁנֵיהֶם הוּא אוֹמֵר: ״וַיְבָרֶךְ אוֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ״ — מַאי אִיכָּא לְמֵימַר? בִּזְקֵינָהּ, אִי נָמֵי בַּעֲקָרָה.

**William Davidson Edition - English:**
The Gemara asks: **Didn’t Rabbi Yoḥanan say** with regard to remedies that restore procreative ability: **These have restored me to my youth?** Apparently, even an elderly man can procreate with the proper remedy. **Rather,** the remedy for jaundice was discussed with regard **to a woman,** who is not commanded to reproduce. The Gemara asks: **And according to Rabbi Yoḥanan ben Beroka,** who **said:** The mitzva is incumbent **on both of them,** the man and the woman, as **it states: “And God blessed them and** God **said to them: Be fruitful and multiply** and fill the earth and conquer it” (Genesis 1:28), **what is there to say?** How could a woman use this remedy? In his opinion a woman is also commanded to procreate. The Gemara answers: In his opinion, this remedy may be used for **an elderly woman or, alternatively, for a barren woman.** He would agree that there is no prohibition to cause infertility in a woman who cannot conceive.


###### Shabbat 111a:3
[Shabbat 111a:3](https://torahapp.org/share/book/Shabbat/r/111a:3)

**מַתְנִי׳** הַחוֹשֵׁשׁ בְּשִׁינָּיו — לֹא יְגַמֵּעַ בָּהֶן אֶת הַחוֹמֶץ, אֲבָל מְטַבֵּל הוּא כְּדַרְכּוֹ, וְאִם נִתְרַפֵּא — נִתְרַפֵּא. הַחוֹשֵׁשׁ בְּמׇתְנָיו — לָא יָסוּךְ יַיִן וָחוֹמֶץ, אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. וְלֹא שֶׁמֶן וֶורֶד. בְּנֵי מְלָכִים סָכִין שֶׁמֶן וֶרֶד עַל מַכּוֹתֵיהֶן, שֶׁכֵּן דַּרְכָּן לָסוּךְ בְּחוֹל. רַבִּי שִׁמְעוֹן אוֹמֵר: כׇּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם.

**William Davidson Edition - English:**
**MISHNA:** **One who is concerned** about pain **in his teeth may not sip vinegar through them** on Shabbat for medicinal purposes: **however, he may dip** his food in vinegar **in his** usual **manner** and eat it, **and if he is healed** by the vinegar, **he is healed. One who is concerned** about pain **in his loins may not smear wine and vinegar** on them on Shabbat because that is a medical treatment. **However, one may smear oil** on them. **However,** one may **not** use **rose oil,** which is very expensive and used exclusively as a cure. However, **princes may smear** with **rose oil** on **their wounds** on Shabbat **because it is their usual manner to smear** rose oil on themselves **during the week** for pleasure. **Rabbi Shimon says: All of the Jewish people are princes,** and it is permitted for them to smear rose oil on themselves on Shabbat.


###### Shabbat 111a:4
[Shabbat 111a:4](https://torahapp.org/share/book/Shabbat/r/111a:4)

**גְּמָ׳** רָמֵי לֵיהּ רַב אַחָא אֲרִיכָא דְּהוּא רַב אַחָא בַּר פָּפָּא לְרַבִּי אֲבָהוּ: תְּנַן, הַחוֹשֵׁשׁ בְּשִׁינָּיו — לֹא יְגַמֵּעַ בָּהֶן אֶת הַחוֹמֶץ. לְמֵימְרָא דְּחוֹמֶץ מְעַלֵּי לְשִׁינַּיִם?! וְהָכְתִיב: ״כַּחֹמֶץ לַשִּׁינַּיִם וְכֶעָשָׁן לָעֵינָיִם״! לָא קַשְׁיָא: הָא בְּקִיּוּהָא דְפֵרֵי, הָא בְּחַלָּא. וְאִיבָּעֵית אֵימָא, הָא וְהָא בְּחַלָּא: הָא דְּאִיכָּא מַכָּה, הָא דְּלֵיכָּא מַכָּה. אִיכָּא מַכָּה — מַסֵּי, לֵיכָּא מַכָּה — מְרַפֵּי.

**William Davidson Edition - English:**
**GEMARA:** **Rav Aḥa Arikha,** so named for his height as the word *arikha* literally means long in Aramaic, **who is** also known as **Rav Aha bar Pappa, raised a contradiction before Rabbi Abbahu: We learned** in the mishna that **one who is concerned** about pain **in his teeth may not sip vinegar through** them on Shabbat. **Is that to say** that **vinegar is beneficial for teeth? Isn’t it written: “Like vinegar to the teeth, and like smoke to the eyes,** so is the lazy one to those who send him” (Proverbs 10:26)? The Gemara answers: This is **not difficult,** as there is a distinction. **This** verse, which indicates that vinegar is harmful for teeth, is referring **to fruit vinegar. The** mishna, which indicates that vinegar is beneficial for teeth, is referring **to** wine **vinegar. And if you wish, say** instead that both **this and that** are referring **to** wine **vinegar.** In that case, the distinction is as follows: **The** mishna, which states that vinegar is beneficial for teeth, is referring to a situation in which **there is a wound** in the teeth. **That** verse, which indicates that it is harmful for teeth, is referring to a situation in which **there is not a wound** in the teeth. The Gemara explains: Where **there is a wound,** vinegar **heals**; where **there is not a wound,** it **weakens** the teeth.


###### Shabbat 111a:5
[Shabbat 111a:5](https://torahapp.org/share/book/Shabbat/r/111a:5)

לֹא יְגַמֵּעַ בָּהֶן אֶת הַחוֹמֶץ. וְהָתַנְיָא: לֹא יְגַמֵּעַ וּפוֹלֵט, אֲבָל מְגַמֵּעַ וּבוֹלֵעַ! אֲמַר אַבָּיֵי: כִּי תְּנַן נָמֵי מַתְנִיתִין, מְגַמֵּעַ וּפוֹלֵט תְּנַן. רָבָא אָמַר: אֲפִילּוּ תֵּימָא מְגַמֵּעַ וּבוֹלֵעַ, כָּאן — לִפְנֵי טִיבּוּל, כָּאן — לְאַחַר טִיבּוּל.

**William Davidson Edition - English:**
We learned in the mishna: **One may not sip vinegar through** his teeth on Shabbat. The Gemara asks: **Wasn’t it taught** in a *baraita* that the prohibition to sip vinegar on Shabbat means that **one may not sip and spit** it **out; however, one may sip and swallow** it? **Abaye said: When we learned** this ruling in **the mishna, we learned** it with regard to the case of **one who sips and spits** it **out. Rava said: Even if you say** that the mishna prohibits sipping vinegar even in a case where **one sips and swallows** it, there is still a distinction. **Here,** the *baraita* permits sipping vinegar **before dipping** one’s food in it, as he appears to be doing so for pleasure. **Here,** the mishna prohibits sipping vinegar **after dipping,** when it is clear that one is doing so for medicinal purposes.


###### Shabbat 111a:6
[Shabbat 111a:6](https://torahapp.org/share/book/Shabbat/r/111a:6)

וְנֵימָא: מִדְּלִפְנֵי טִיבּוּל שְׁרֵי — לְאַחַר טִיבּוּל נָמֵי שְׁרֵי. דְּשָׁמְעִינַן לֵיהּ לְרָבָא דְּאִית לֵיהּ ״הוֹאִיל״.

**William Davidson Edition - English:**
The Gemara asks: **And let us say** that **since before dipping it,** sipping it **is permitted, after dipping it** sipping it **is also permitted. As we heard that Rava accepts** the principle of **since.** The principle of since is illustrated in the following example: The Sages discussed whether one may immerse himself in a ritual bath on Shabbat, even though immersion is similar to repairing oneself through purification and is therefore prohibited. The conclusion of that discussion was that immersion is permitted because it appears as if the individual is bathing for pleasure. On the other hand, immersion is prohibited on Yom Kippur, as bathing for pleasure is prohibited then.


###### Shabbat 111a:7
[Shabbat 111a:7](https://torahapp.org/share/book/Shabbat/r/111a:7)

דְּאָמַר רָבָא: לֵיכָּא מִידֵּי דִּבְשַׁבָּת שְׁרֵי וּבְיוֹם הַכִּפּוּרִים אָסוּר, הוֹאִיל דִּבְשַׁבָּת שְׁרֵי — בְּיוֹם הַכִּפּוּרִים נָמֵי שְׁרֵי!

**William Davidson Edition - English:**
**Rava said: There is nothing that is permitted on Shabbat and prohibited on Yom Kippur.** The principle is: **Since** it is **permitted on Shabbat, it is also permitted on Yom Kippur.** Although the reason to permit bathing on Shabbat does not apply on Yom Kippur, Rava nonetheless permits it due to the principle of since. The decrees of the Sages should be applied equally to whatever degree possible, without making distinctions for particular cases. Here, too, in the case of sipping vinegar, since it is permitted to sip vinegar before dipping food, it should also be permitted to sip vinegar after dipping food.


###### Shabbat 111a:8
[Shabbat 111a:8](https://torahapp.org/share/book/Shabbat/r/111a:8)

הֲדַר בֵּיהּ רָבָא מֵהָךְ. מִמַּאי דְּמֵהָךְ הֲדַר בֵּיהּ, דִילְמָא מֵהַהִיא הֲדַר בֵּיהּ? לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: כׇּל חַיָּיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן, בֵּין בְּתִשְׁעָה בְּאָב בֵּין בְּיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara answers: **Rava retracted that** statement and prohibited sipping vinegar. The Gemara asks: **From where** can it be determined **that he retracted that** statement? **Perhaps he retracted this** statement with regard to immersion in a ritual bath on Yom Kippur. The Gemara answers: **It does not enter your mind** to say so, **as it was taught** in a *baraita*: **All obligated in immersions immerse in their** usual **manner, both on** the **Ninth of Av and on Yom Kippur.** Rava certainly does not dispute this *baraita*.


###### Shabbat 111a:9
[Shabbat 111a:9](https://torahapp.org/share/book/Shabbat/r/111a:9)

הַחוֹשֵׁשׁ בְּמׇתְנָיו כּוּ׳. אָמַר רַבִּי אַבָּא בַּר זַבְדָּא אָמַר רַב: הֲלָכָה כְּרַבִּי שִׁמְעוֹן. לְמֵימְרָא דְּרַב כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ? וְהָאָמַר רַב שִׁימִי בַּר חִיָּיא מִשְּׁמֵיהּ דְּרַב: הַאי מְסוֹכַרְיָיא דְּנָזְיָיתָא

**William Davidson Edition - English:**
We learned in the mishna: **One who is concerned** about pain **in his loins** may not smear rose oil on them on Shabbat, and Rabbi Shimon permits doing so. **Rabbi Abba bar Zavda said** that **Rav said:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon.** The Gemara is surprised at this: **Is that to say that Rav holds in accordance with** the opinion of **Rabbi Shimon? Didn’t Rav Shimi bar Ḥiyya say** the following **in the name of Rav?** With regard to **this** cloth **stopper** inserted into the spout **of a barrel,**