## Shabbat Daf 129b

###### Shabbat 129b:1
[Shabbat 129b:1](https://torahapp.org/share/book/Shabbat/r/129b:1)

בְּדָבָר אַחֵר — קָשֶׁה לְדָבָר אַחֵר.

**William Davidson Edition - English:**
**something else,** a euphemism for a pig, **it is harmful with regard to something else,** a euphemism for leprosy.


###### Shabbat 129b:2
[Shabbat 129b:2](https://torahapp.org/share/book/Shabbat/r/129b:2)

רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: הַאי מַאן דְּעָבֵיד מִילְּתָא — לִישְׁהֵי פּוּרְתָּא וַהֲדַר לֵיקוּם — דְּאָמַר מָר: חֲמִשָּׁה דְּבָרִים קְרוֹבִין לְמִיתָה יוֹתֵר מִן הַחַיִּים, וְאֵלּוּ הֵן: אָכַל וְעָמַד, שָׁתָה וְעָמַד, יָשֵׁן וְעָמַד, הִקִּיז דָּם וְעָמַד, שִׁימֵּשׁ מִטָּתוֹ וְעָמַד.

**William Davidson Edition - English:**
It was **Rav and Shmuel who both said:** With regard to **one who performs the practice** of bloodletting, **let him wait a bit and then let him rise, as the Master said:** There are **five matters** that render one **closer to death than life, and they are these:** If **one ate and** immediately **rose,** if **one drank and rose,** if **one slept and** immediately **rose,** if **one let blood and rose,** if **one engaged in** conjugal **relations and rose.**


###### Shabbat 129b:3
[Shabbat 129b:3](https://torahapp.org/share/book/Shabbat/r/129b:3)

אָמַר שְׁמוּאֵל: פּוּרְסָא דִדְמָא — כׇּל תְּלָתִין יוֹמִין. וּבֵין הַפְּרָקִים — יְמַעֵט, וּבֵין הַפְּרָקִים יַחְזוֹר וִימַעֵט.

**William Davidson Edition - English:**
**Shmuel said: The interval for bloodletting** is **every thirty days. And during the** middle **periods** of one’s life, **he should decrease** the frequency of bloodletting; **and during the** later **periods, he should decrease** its frequency **again.**


###### Shabbat 129b:4
[Shabbat 129b:4](https://torahapp.org/share/book/Shabbat/r/129b:4)

וְאָמַר שְׁמוּאֵל: פּוּרְסָא דִדְמָא — חַד בְּשַׁבְּתָא, אַרְבָּעָה, וּמַעֲלֵי שַׁבְּתָא, אֲבָל שֵׁנִי וַחֲמִישִׁי — לָא. דְּאָמַר מָר: מִי שֶׁיֵּשׁ לוֹ זְכוּת אָבוֹת יַקִּיז דָּם בְּשֵׁנִי וּבַחֲמִישִׁי, שֶׁבֵּית דִּין שֶׁל מַעְלָה וְשֶׁל מַטָּה שָׁוִין כְּאֶחָד.

**William Davidson Edition - English:**
**And Shmuel said: The times for bloodletting** are **the first** day **of the week, the fourth** day of the week **and Shabbat eve. However,** on the **second and the fifth** days of the week, **no,** one should not let blood, **as the Master said:** Only **one who has the merit of** his **ancestors** and relies on it **should let blood on** the **second and on the fifth** days of the week, **as the court on High,** in the heavens, **and the court below are equal.** The courts in the cities convene on Mondays and Thursdays, as does the heavenly court. Letting blood on a day of judgment is dangerous. If one is judged unfavorably all his blood could flow out.


###### Shabbat 129b:5
[Shabbat 129b:5](https://torahapp.org/share/book/Shabbat/r/129b:5)

בִּתְלָתָא בְּשַׁבְּתָא מַאי טַעְמָא לָא? מִשּׁוּם דְּקָיְימָא לֵיהּ מַאְדִּים בְּזָוֵוי. מַעֲלֵי שַׁבְּתָא נָמֵי קָיְימָא בְּזָוֵוי! כֵּיוָן דְּדָשׁוּ בֵּיהּ רַבִּים — ״שׁוֹמֵר פְּתָאִים ה׳״.

**William Davidson Edition - English:**
The Gemara explains: **On the third day of the week, what is the reason** that one does **not** let blood? It is **because** the planet **Mars is dominant during the even** hours. Since it is a planet of blood, and the even hours are a bad omen, that combination gives cause for concern. The Gemara asks: On **Shabbat eve,** Mars **also dominates during the even** hours. The Gemara answers: **Since** the **multitudes have** already become **accustomed to** letting blood on Shabbat eve, the verse: **“The Lord protects the simple-hearted”** (Psalms 116:6) applies in this case.


###### Shabbat 129b:6
[Shabbat 129b:6](https://torahapp.org/share/book/Shabbat/r/129b:6)

אָמַר שְׁמוּאֵל: אַרְבַּע דְּהוּא אַרְבַּע, אַרְבַּע דְּהוּא אַרְבֵּיסַר, אַרְבַּע דְּהוּא עֶשְׂרִים וְאַרְבְּעָה, אַרְבַּע דְּלֵיכָּא אַרְבַּע בָּתְרֵיהּ — סַכַּנְתָּא.

**William Davidson Edition - English:**
Similarly, **Shmuel says:** On **the fourth** day of the week that **is the fourth day** of the month; on **the fourth** day of the week that **is the fourteenth** of the month; on **the fourth** day of the week that **is the twenty-fourth** of the month; and on **the fourth** day of the week after which **there are not four** days remaining in the month **it is dangerous** to let blood.


###### Shabbat 129b:7
[Shabbat 129b:7](https://torahapp.org/share/book/Shabbat/r/129b:7)

רֹאשׁ חוֹדֶשׁ וְשֵׁנִי לוֹ — חוּלְשָׁא. שְׁלִישִׁי לוֹ — סַכָּנָה. מַעֲלֵי יוֹמָא טָבָא — חוּלְשָׁא. מַעֲלֵי יוֹמָא דַעֲצַרְתָּא — סַכַּנְתָּא. וּגְזַרוּ רַבָּנַן אַכּוּלְּהוּ מַעֲלֵי יוֹמָא טָבָא מִשּׁוּם יוֹמָא (טָבָא) דַעֲצַרְתָּא, דְּנָפֵיק בֵּיהּ זִיקָא וּשְׁמֵיהּ ״טָבוֹחַ״, דְּאִי לָא קַבִּלוּ יִשְׂרָאֵל תּוֹרָה — הֲוָה טָבַח לְהוּ לְבִשְׂרַיְיהוּ וְלִדְמַיְיהוּ.

**William Davidson Edition - English:**
Bloodletting on **the New Moon and** on the **second** day of the month causes **weakness;** bloodletting on the **third** day of the month leads to **danger.** Bloodletting on **the eve of a Festival** causes **weakness;** bloodletting on **the eve of the festival of *Shavuot*** leads to **danger. And the Sages issued a decree** prohibiting bloodletting **on the eve of every Festival due to the festival** of ***Shavuot*. On** *Shavuot*, **an evil spirit named *Tibbuaḥ*,** from the Hebrew word meaning slaughter, **emerges, as had the Jewish people not accepted the Torah** on the festival of *Shavuot*, *Tibbuaḥ* **would have slaughtered their flesh and their blood.** Consequently, it remains a dangerous day.


###### Shabbat 129b:8
[Shabbat 129b:8](https://torahapp.org/share/book/Shabbat/r/129b:8)

אָמַר שְׁמוּאֵל: אָכַל חִטָּה וְהִקִּיז דָּם — לֹא הִקִּיז אֶלָּא לְאוֹתָהּ חִטָּה. וְהָנֵי מִילֵּי לִרְפוּאָה, אֲבָל אַקּוֹלֵי — מֵיקֵיל.

**William Davidson Edition - English:**
**Shmuel said:** If **one ate wheat and** afterward **let blood, he only let that wheat.** The bloodletting was ineffective as the wheat replaced any blood that was let. **And this** ineffectiveness **applies** only if he let blood **to cure** an illness; **however, to relieve** discomfort, bloodletting after eating wheat **relieves** one’s discomfort.


###### Shabbat 129b:9
[Shabbat 129b:9](https://torahapp.org/share/book/Shabbat/r/129b:9)

הַמַּקִּיז דָּם, שְׁתִיָּיה — לְאַלְתַּר. אֲכִילָה — עַד חֲצִי מִיל.

**William Davidson Edition - English:**
**One who lets blood** should engage in **drinking immediately;** he should not engage in **eating until** the time that it takes to walk **half a *mil*** has elapsed.


###### Shabbat 129b:10
[Shabbat 129b:10](https://torahapp.org/share/book/Shabbat/r/129b:10)

אִיבַּעְיָא לְהוּ: שְׁתִיָּיה לְאַלְתַּר מְעַלֵּי, אֲבָל בָּתַר הָכִי קָשֵׁי, אוֹ דִילְמָא לָא קָשֵׁי וְלָא מְעַלֵּי? תֵּיקוּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: When they said that one should engage in **drinking immediately,** does that mean that drinking immediately is **beneficial; however, thereafter, it is injurious? Or perhaps,** thereafter **it is neither injurious nor beneficial.** No resolution is found for this dilemma, therefore **it stands** unresolved.


###### Shabbat 129b:11
[Shabbat 129b:11](https://torahapp.org/share/book/Shabbat/r/129b:11)

אִיבַּעְיָא לְהוּ: אֲכִילָה עַד חֲצִי מִיל הוּא דְּקָמְעַלֵּי, הָא בָּתַר הָכִי וּמִקַּמֵּי הָכִי — קָשֵׁי, אוֹ דִילְמָא לָא קָשֵׁי וְלָא מְעַלֵּי? תֵּיקוּ.

**William Davidson Edition - English:**
Similarly, **a dilemma was raised before** the Sages: When they said one should not engage in **eating until** the time that it takes to walk **half a *mil*** has elapsed, does that mean **that** only at that time **it is beneficial,** however, **after that** time **or before that** time **it is injurious? Or perhaps,** before and after that time **it is neither injurious nor beneficial.** No resolution is found for this dilemma, therefore **it** too **stands** unresolved.


###### Shabbat 129b:12
[Shabbat 129b:12](https://torahapp.org/share/book/Shabbat/r/129b:12)

מַכְרִיז רַב: מֵאָה קַרֵי בְּזוּזָא, מֵאָה רֵישֵׁי בְּזוּזָא, מֵאָה שְׂפָמֵי וְלָא כְלוּם. אָמַר רַב יוֹסֵף: כִּי הֲוֵינַן בֵּי רַב הוּנָא, יוֹמָא דִּמְפַגְּרִי בֵּיהּ רַבָּנַן, אָמְרִי: הָאִידָּנָא יוֹמָא דִשְׂפָמֵי הוּא, וְלָא יָדַעְנָא מַאי קָאָמְרִי.

**William Davidson Edition - English:**
**Rav** would **announce: One hundred bloodlettings for a *zuz*;** cutting the hair on **one hundred heads for a *zuz*;** grooming **one hundred moustaches** does **not** cost **anything** (*ge’onim*). Blood letters typically served as barbers as well and did not charge for grooming a moustache. If one hundred men happened to arrive one day to have their moustaches groomed, the barber would work all day without receiving any pay. **Rav Yosef said: When we were** students **in Rav Huna’s school,** on **a day when the Sages were sluggish** in their studies, **they would say: Today is the day of the moustaches, and I did not know what they were saying.** Now that I heard Rav’s statement, I understand that they meant that it was a day without purpose.


###### Shabbat 129b:13
[Shabbat 129b:13](https://torahapp.org/share/book/Shabbat/r/129b:13)

וְקוֹשְׁרִין הַטַּבּוּר. תָּנוּ רַבָּנַן: קוֹשְׁרִין הַטַּבּוּר. רַבִּי יוֹסֵי אוֹמֵר: אַף חוֹתְכִין. וְטוֹמְנִין הַשִּׁלְיָא כְּדֵי שֶׁיֵּחַם הַוָּלָד. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: בְּנוֹת מְלָכִים — טוֹמְנוֹת בִּסְפָלִים שֶׁל שֶׁמֶן, בְּנוֹת עֲשִׁירִים — בִּסְפוֹגִים שֶׁל צֶמֶר, בְּנוֹת עֲנִיִּים בְּמוֹכִין.

**William Davidson Edition - English:**
We learned in the mishna: **And one may tie the umbilical cord** of a child born on Shabbat. **The Sages taught** similarly in the *Tosefta* and even added to it: **One may tie the umbilical cord** of a child born on Shabbat. **Rabbi Yosei said: One may even cut** the umbilical cord. **And one may insulate the placenta** as a healing remedy **so as to warm the newborn. Rabban Shimon ben Gamliel said: Princesses insulate** the placenta **in mugs of oil; the daughters of the wealthy** do so **in combed wool; the daughters of the poor in** soft **rags.**


###### Shabbat 129b:14
[Shabbat 129b:14](https://torahapp.org/share/book/Shabbat/r/129b:14)

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ אָמַר רַב: הֲלָכָה כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**Rav Naḥman said** that **Rabba bar Avuh said** that **Rav said: The *halakha* is in accordance with** the opinion of **Rabbi Yosei** that it is even permitted to cut the umbilical cord on Shabbat.


###### Shabbat 129b:15
[Shabbat 129b:15](https://torahapp.org/share/book/Shabbat/r/129b:15)

וְאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ אָמַר רַב: מוֹדִים חֲכָמִים לְרַבִּי יוֹסֵי בְּטַבּוּר שֶׁל שְׁנֵי תִינוֹקוֹת, שֶׁחוֹתְכִין. מַאי טַעְמָא? דִּמְנַתְּחִי אַהֲדָדֵי.

**William Davidson Edition - English:**
**And Rav Naḥman said** that **Rabba bar Avuh said** that **Rav said: The Rabbis concede to Rabbi Yosei with regard to the umbilical cord** attached to **twin babies that one may cut** it on Shabbat. **What is the reason** for this? In that case, leaving the cord attached is dangerous. **Since** the attached twins will try to **disengage from each other,** they could potentially rip each other’s cords.


###### Shabbat 129b:16
[Shabbat 129b:16](https://torahapp.org/share/book/Shabbat/r/129b:16)

וְאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ אָמַר רַב: כׇּל הָאָמוּר בְּפָרָשַׁת תּוֹכָחָה עוֹשִׂין לְחַיָּה בְּשַׁבָּת. שֶׁנֶּאֱמַר: ״וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אוֹתָךְ לֹא כׇרַּת שׇׁרֵּךְ וּבְמַיִם לֹא רֻחַצְתְּ לְמִשְׁעִי וְהׇמְלֵחַ לֹא הֻמְלַחַתְּ וְהׇחְתֵּל לֹא חֻתָּלְתְּ״.

**William Davidson Edition - English:**
**And Rav Naḥman said** that **Rabba bar Avuh said** that **Rav said: Everything stated in the passage of rebuke** (Ezekiel 16) **one may perform for a woman in childbirth on Shabbat.** Since that chapter speaks of the dangerous birth of an abandoned child, for all other children, these issues should be addressed. **As it is stated** there: **“And as for your birth, on the day you were born, your navel was not cut, and you were not washed in water for cleansing, and you were not salted, nor were you swaddled”** (Ezekiel 16:4).


###### Shabbat 129b:17
[Shabbat 129b:17](https://torahapp.org/share/book/Shabbat/r/129b:17)

״וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת״ — מִכָּאן שֶׁמְיַילְּדִים אֶת הַוָּלָד בְּשַׁבָּת. ״לֹא כׇרַּת שׇׁרֵּךְ״ — מִכָּאן שֶׁחוֹתְכִין הַטַּבּוּר בְּשַׁבָּת. ״וּבְמַיִם לֹא רֻחַצְתְּ לְמִשְׁעִי״ — מִכָּאן שֶׁרוֹחֲצִין הַוָּלָד בְּשַׁבָּת. ״וְהׇמְלֵחַ לֹא הֻמְלַחַתְּ״ — מִכָּאן שֶׁמּוֹלְחִין הַוָּלָד בְּשַׁבָּת. ״וְהׇחְתֵּל לֹא חֻתָּלְתְּ״ — מִכָּאן שֶׁמְּלַפְּפִין הַוָּלָד בְּשַׁבָּת.

**William Davidson Edition - English:**
The Gemara explains: **“And as for your birth, on the day you were born”; from here** it is derived **that one delivers the newborn on Shabbat. “Your navel was not cut”; from here** it is derived **that one cuts the umbilical cord on Shabbat. “And you were not washed in water for cleansing”; from here** it is derived **that one washes the newborn on Shabbat. “And you were not salted”; from here** it is derived **that one salts the newborn on Shabbat. “Nor were you swaddled”; from here** it is derived **that one swaddles the newborn on Shabbat.**


###### Shabbat 129b:18
[Shabbat 129b:18](https://torahapp.org/share/book/Shabbat/r/129b:18)

**הדרן עלך מפנין**