## Shabbat Daf 134a

###### Shabbat 134a:1
[Shabbat 134a:1](https://torahapp.org/share/book/Shabbat/r/134a:1)

חַסְפָּנִיתָא. מַאי תַּקַּנְתֵּיהּ — לִימְשֵׁי טוּבָא בְּמַיָּא דְסִילְקָא.

**William Davidson Edition - English:**
**sores** on his flesh. **What is his remedy? Let him wash extensively in beet water,** in which beets have been boiled.


###### Shabbat 134a:2
[Shabbat 134a:2](https://torahapp.org/share/book/Shabbat/r/134a:2)

לֹא שָׁחַק מֵעֶרֶב שַׁבָּת. תָּנוּ רַבָּנַן: דְּבָרִים שֶׁאֵין עוֹשִׂין לַמִּילָה בְּשַׁבָּת — עוֹשִׂין לָהּ בְּיוֹם טוֹב. שׁוֹחֲקִין לָהּ כַּמּוֹן, וְטוֹרְפִין לָהּ יַיִן וָשֶׁמֶן.

**William Davidson Edition - English:**
We learned in the mishna: **If one did not grind** the cumin **from Shabbat eve,** he chews it with his teeth and places it on the place of circumcision as a salve. **The Sages taught:** There are **actions that may not be performed** in preparation **for a circumcision on Shabbat** but **may be performed** in preparation **for it on a Festival.** For example: **One grinds cumin for it, and one mixes wine and oil for it.**


###### Shabbat 134a:3
[Shabbat 134a:3](https://torahapp.org/share/book/Shabbat/r/134a:3)

אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא כַּמּוֹן בְּיוֹם טוֹב — דַּחֲזֵי לִקְדֵרָה, יַיִן וָשֶׁמֶן חֲזֵי נָמֵי בְּשַׁבָּת לְחוֹלֶה, דְּתַנְיָא: אֵין טוֹרְפִין יַיִן וָשֶׁמֶן לַחוֹלֶה בְּשַׁבָּת. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רַבִּי מֵאִיר: אַף טוֹרְפִין יַיִן וָשֶׁמֶן.

**William Davidson Edition - English:**
**Abaye said to Rav Yosef: What is different about cumin** that makes it permissible to grind it **on a Festival?** The fact **that it is suitable** for use **to** spice **a pot,** in cooking. Based on that explanation, mixed **wine and oil are also suitable** for use **on Shabbat for a sick person, as it was taught** in a *baraita*: **One may not mix wine and oil for a sick person on Shabbat. Rabbi Shimon ben Elazar said in the name of Rabbi Meir: One may even mix wine and oil** on Shabbat.


###### Shabbat 134a:4
[Shabbat 134a:4](https://torahapp.org/share/book/Shabbat/r/134a:4)

אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: פַּעַם אַחַת חָשׁ רַבִּי מֵאִיר בְּמֵעָיו, וּבִקַּשְׁנוּ לִטְרוֹף לוֹ יַיִן וָשֶׁמֶן וְלֹא הִנִּיחָנוּ. אָמַרְנוּ לוֹ: דְּבָרֶיךָ יִבְטְלוּ בְּחַיֶּיךָ?! אָמַר לָנוּ: אַף עַל פִּי שֶׁאֲנִי אוֹמֵר כָּךְ וַחֲבֵירַי אוֹמְרִים כָּךְ — מִיָּמַי לֹא מְלָאַנִי לִבִּי לַעֲבוֹר עַל דִּבְרֵי חֲבֵירַי. הוּא נִיהוּ דְּמַחְמִיר אַנַּפְשֵׁיהּ, אֲבָל לְכוּלֵּי עָלְמָא — שְׁרֵי!

**William Davidson Edition - English:**
**Rabbi Shimon ben Elazar said:** It happened **on one occasion** that **Rabbi Meir had intestinal pain** on Shabbat, **and we sought to mix wine and oil for him** as treatment **and he did not let us** do so. **We said to him:** Will **your statement be negated in your lifetime?** You permit mixing these ingredients for a sick person. **He said to us: Even though I say this and my colleagues say that,** and I do not retract my statement, still, **in all my days I have never been so presumptuous as to violate the statements of my colleagues** and act in accordance with my opinion. Apparently, **it was he who was stringent** with regard to **himself, but for everyone it is permitted.**


###### Shabbat 134a:5
[Shabbat 134a:5](https://torahapp.org/share/book/Shabbat/r/134a:5)

הָתָם — לָא בָּעֵי לִיכָּא, הָכָא בָּעֵי לִיכָּא. הָכָא נָמֵי נֶיעְבֵּיד וְלָא לֵילֵךְ! הַיְינוּ דְּקָתָנֵי: נוֹתֵן זֶה בִּפְנֵי עַצְמוֹ וְזֶה בִּפְנֵי עַצְמוֹ.

**William Davidson Edition - English:**
The Gemara answers that there is a distinction between the cases: **There,** for medicinal purposes, **it need not be beaten,** whereas **here,** for circumcision, **it must be beaten.** The Gemara asks: **Here too, let us prepare** the mixture **but not beat** it. The Gemara answers: That is in fact the custom, and **that is what** the mishna **teaches: He places this by itself and that by itself,** meaning that he may mix the wine and oil, but he may not beat them.


###### Shabbat 134a:6
[Shabbat 134a:6](https://torahapp.org/share/book/Shabbat/r/134a:6)

תָּנוּ רַבָּנַן: אֵין מְסַנְּנִין אֶת הַחַרְדָּל בִּמְסַנֶּנֶת שֶׁלּוֹ, וְאֵין מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת. אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא מֵהָא דִּתְנַן: נוֹתְנִים בֵּיצָה בִּמְסַנֶּנֶת שֶׁל חַרְדָּל?

**William Davidson Edition - English:**
**The Sages taught** with regard to labor on a Festival: **One may not strain mustard in its strainer, and one may not sweeten it with coal. Abaye said to Rav Yosef:** In **what** way **is** this **different from that which we learned** in a mishna: **One may place an egg in a mustard strainer** on Shabbat?


###### Shabbat 134a:7
[Shabbat 134a:7](https://torahapp.org/share/book/Shabbat/r/134a:7)

אֲמַר לֵיהּ: הָתָם — לָא מִיחְזֵי כְּבוֹרֵר, הָכָא — מִיחְזֵי כְּבוֹרֵר.

**William Davidson Edition - English:**
Rav Yosef **said to him:** There is a distinction between the cases, that **there,** in the case of the egg, the act **does not appear like selecting,** whereas **here,** in the case of the mustard, the act **appears like selecting.** Straining an egg does not actually separate it into its component parts. Straining mustard does.


###### Shabbat 134a:8
[Shabbat 134a:8](https://torahapp.org/share/book/Shabbat/r/134a:8)

וְאֵין מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת. וְהָתַנְיָא: מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת! לָא קַשְׁיָא: כָּאן בְּגַחֶלֶת שֶׁל מַתֶּכֶת, כָּאן בְּגַחֶלֶת שֶׁל עֵץ.

**William Davidson Edition - English:**
We learned that **one may not sweeten** the mustard **with coal.** The Gemara asks: **Wasn’t it taught** in a *baraita*: **One may sweeten it with coal.** The Gemara answers: This is **not difficult,** as there is a distinction: **There,** where it is permitted, it is referring to the case **of a metal coal,** as extinguishing metal coals is not prohibited by Torah law, whereas **here,** where it is prohibited, it is referring to the case **of a wooden coal.**


###### Shabbat 134a:9
[Shabbat 134a:9](https://torahapp.org/share/book/Shabbat/r/134a:9)

אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא מִבִּישְׂרָא אַגּוּמְרֵי! אֲמַר לֵיהּ: הָתָם לָא אֶפְשָׁר, הָכָא אֶפְשָׁר.

**William Davidson Edition - English:**
**Abaye said to Rav Yosef:** In **what** way **is** mustard placed on coals, which is prohibited, **different from meat** placed **on coals,** which is permitted even if the coals are extinguished by the blood dripping from the meat? Rav Yosef **said to** Abaye: The two cases are not similar, as **there,** with regard to meat, **it is not possible** to accomplish this in any other way, but **here,** with regard to mustard, **it is possible** to accomplish this in another way.


###### Shabbat 134a:10
[Shabbat 134a:10](https://torahapp.org/share/book/Shabbat/r/134a:10)

אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַהוּ לְגַבֵּן? אֲמַר לֵיהּ: אָסוּר. מַאי שְׁנָא מִלִּישָׁה? אֲמַר לֵיהּ: הָתָם לָא אֶפְשָׁר, הָכָא אֶפְשָׁר.

**William Davidson Edition - English:**
**Abaye said to Rav Yosef: What is** the *halakha* with regard to whether it is permissible **to curdle** cheese on a Festival? **He said to him: It is prohibited.** Abaye asked: In **what** way **is** this **different from kneading** dough, which is permitted on a Festival? Rav Yosef **said to him: There,** with regard to dough, **it is not possible** to bake bread before a Festival, as day-old bread is inferior to fresh bread. Therefore, kneading dough to bake bread on a Festival is permitted. **Here,** with regard to cheese, **it is possible** to curdle cheese before a Festival and it will not deteriorate in any way.


###### Shabbat 134a:11
[Shabbat 134a:11](https://torahapp.org/share/book/Shabbat/r/134a:11)

וְהָא אָמְרִי נְהַרְדָּעֵי: גְּבִינָה בַּת יוֹמָא מְעַלְּיָא! הָכִי קָאָמְרִי: דַּאֲפִילּוּ גְּבִינָה בַּת יוֹמָא מְעַלְּיָא.

**William Davidson Edition - English:**
Abaye challenged this distinction: **Didn’t** the Sages of **Neharde’a say** that **one-day-old cheese** is **excellent?** Curdling cheese on a Festival should be permitted? Rav Yosef responded: **This is what they are saying: Even one-day-old cheese** is **excellent;** however, cheese that aged longer is better. Therefore, they did not permit curdling cheese on a Festival, as it is not necessary for the Festival.


###### Shabbat 134a:12
[Shabbat 134a:12](https://torahapp.org/share/book/Shabbat/r/134a:12)

אֵין עוֹשִׂין לָהּ חָלוּק כּוּ׳. אָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי חָלוּק דְּיָנוֹקָא, לַפְּכֵיהּ לְסִיטְרֵיהּ לְעִילַּאי, דִּילְמָא מִידְּבִיק גִּרְדָּא מִינֵּיהּ, וְאָתֵי לִידֵי כְּרוּת שׇׁפְכָה. אִימֵּיהּ דְּאַבָּיֵי עָבְדָא כִּיסְתָּא לְפַלְגָא. אָמַר אַבָּיֵי: הַאי יָנוֹקָא דְּלֵית לֵיהּ חָלוּק — לַיְיתֵי בְּלִיתָא דְּאִית לֵיהּ שִׂיפְתָּא, וְלִיכְרְכֵיהּ לְשִׂיפְתָּא לְתַתַּאי, וְעָיֵיף לֵיהּ לְעִילַּאי.

**William Davidson Edition - English:**
We learned in the mishna: **And** on Shabbat **one may not make a pouch** to place over the circumcision as a bandage ***ab initio*. Abaye said: My mother,** actually his foster mother who was the nursemaid who raised him, **told me:** With regard to **that pouch,** placed as a bandage over the circumcision **of a baby, let one place it on the upper side** with the threads below, **lest a thread from it stick to** the place of circumcision and cause the baby **to become** one with **a severed urethra.** The Gemara relates that **Abaye’s mother would make a pouch** that covered **half** the place of circumcision so that it would not be damaged through contact with the threads emerging from the edge of the pouch. **Abaye said:** If **this baby does not have a pouch** to put on the place of the circumcision, **let one bring a worn-out garment with a hem, and wrap the hem under, and fold** the garment **over,** so that the threads from the worn-out garment will not adhere to the wound.


###### Shabbat 134a:13
[Shabbat 134a:13](https://torahapp.org/share/book/Shabbat/r/134a:13)

וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא יְדִיעַ מַפַּקְתֵּיהּ, לְשַׁיְיפֵיהּ מִישְׁחָא וְלוֹקְמֵיהּ לַהֲדֵי יוֹמָא, וְהֵיכָא דְּזִיג — לִיקְרְעֵיהּ בִּשְׂעָרְתָּא שְׁתִי וָעֵרֶב. אֲבָל בִּכְלִי מַתָּכוֹת — לָא, מִשּׁוּם דְּזָרֵיף. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מָיֵיץ, מֵיקַר [הוּא] דְּקָר פּוּמֵּיהּ. מַאי תַּקַּנְתֵּיהּ? לַיְתוֹ כָּסָא גּוּמְרֵי, וְלַינְקְטֵיהּ לֵיהּ לַהֲדֵי פּוּמֵּיהּ, דְּחָיֵים פּוּמֵּיהּ וּמָיֵיץ. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מִנַּשְׁתֵּים — לִינְפְּפֵיהּ בְּנָפְווֹתָא וּמִנַּשְׁתֵּים.

**William Davidson Edition - English:**
**And Abaye** also **said: My mother told me:** In the case of **a baby** the location of **whose exit,** i.e., anus, **is unknown,** as it is obscured by skin, **let one rub it with oil and stand it before** the light of **the day. And where** it appears **transparent, let one tear it with a barley grain widthwise and lengthwise. However,** one may **not** tear it **with a metal implement because it causes infection and swelling. And Abaye said** that **my mother told me:** If **a baby refuses to nurse,** that is because **its mouth is cold** and it is unable to nurse. **What is his remedy? They should bring a cup** of **coals and place it near his mouth, so that his mouth will warm and he will nurse. And Abaye said** that **my mother told me:** A **baby that does not urinate, let one place him in a sieve** and shake him, **and he will urinate.**


###### Shabbat 134a:14
[Shabbat 134a:14](https://torahapp.org/share/book/Shabbat/r/134a:14)

וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מְעַוֵּי — לַיְתוֹ סִילְתָּא דְאִימֵּיהּ וְלִישְׁרְקֵיהּ עִילָּוֵיהּ, וּמְעַוֵּי. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּקַטִּין, לַיְיתוֹ לְסִילְתָּא דְאִימֵּיהּ, וְלִישְׁרְקֵיהּ עִילָּוֵיהּ מִקּוּטְנָא לְאוּלְמָא. וְאִי אַלִּים — מֵאוּלְמָא לְקוּטְנָא. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּסוּמָּק — דְּאַכַּתִּי לָא אִיבְּלַע בֵּיהּ דְּמֵיהּ — לִיתָּרְחוּ לֵיהּ עַד דְּמִיבְּלַע בֵּיהּ דְּמֵיהּ, וְלִימְהֲלוּהּ. דְּיָרוֹק, דְּאַכַּתִּי לָא נְפַל בֵּיהּ דְּמֵיהּ — לִיתָּרְחוּ עַד דְּנָפֵל בֵּיהּ דְּמֵיהּ, וְלִימְהֲלוּהּ.

**William Davidson Edition - English:**
**And Abaye said: My nurse told me:** If **a baby is not breathing, let them bring his mother’s placenta and place** the placenta **on him, and** the baby **will breathe. And Abaye said** that **my mother told me:** If **a baby is** too **small, let them bring his mother’s placenta and rub** the baby **with it from the narrow** end **to the wide** end of the placenta. **And if** the baby **is strong,** i.e., too large, let them rub the baby **from the wide** end of the placenta **to the narrow** end. **And Abaye said** that **my mother told me:** If **a baby is red,** that is because **the blood has not yet been absorbed in him.** In that case, **let them wait until his blood is absorbed and then circumcise him.** Likewise, if a baby is **pale and his blood has not yet entered him, let them wait until his blood enters him and then circumcise him.**


###### Shabbat 134a:15
[Shabbat 134a:15](https://torahapp.org/share/book/Shabbat/r/134a:15)

דְּתַנְיָא, אָמַר רַבִּי נָתָן: פַּעַם אַחַת הָלַכְתִּי לִכְרַכֵּי הַיָּם, וּבָאת אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי, הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהוּא אָדוֹם. אָמַרְתִּי לָהּ: הַמְתִּינִי לוֹ עַד שֶׁיִּבָּלַע בּוֹ דָּמוֹ, הִמְתִּינָה לוֹ עַד שֶׁנִּבְלַע בּוֹ דָּמוֹ, וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ ״נָתָן הַבַּבְלִי״ עַל שְׁמִי.

**William Davidson Edition - English:**
**As it was taught** in a *baraita*, **Rabbi Natan said: On one occasion, I went to the coastal cities, and one woman came before me who circumcised her first son and he died,** and she circumcised her **second** son **and he died,** and since she feared circumcising the **third** due to concern that he might die as well, **she brought him before me. I saw that he was red. I said to her: Wait until his blood is absorbed into him. She waited until his blood was absorbed into him and then circumcised him, and he lived. And they would call him Natan the Babylonian after my name.**


###### Shabbat 134a:16
[Shabbat 134a:16](https://torahapp.org/share/book/Shabbat/r/134a:16)

שׁוּב פַּעַם אַחַת הָלַכְתִּי לִמְדִינַת קַפּוֹטְקְיָא, וּבָאת אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהוּא יָרוֹק. הֵצַצְתִּי בּוֹ וְלֹא רָאִיתִי בּוֹ דַּם בְּרִית. אָמַרְתִּי לָהּ: הַמְתִּינִי לוֹ עַד שֶׁיִּפּוֹל בּוֹ דָּמוֹ, וְהִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין שְׁמוֹ ״נָתָן הַבַּבְלִי״ עַל שְׁמִי.

**William Davidson Edition - English:**
Rabbi Natan further related: **On another occasion I went to the state of Cappadocia, and a woman came before me** who **circumcised her first son and he died,** and she circumcised her **second** son **and he died.** Since she feared circumcising the **third** due to concern that he might die as well, **she brought him before me. I saw that he was pale. I looked at him and I could not see in him the blood of the covenant,** i.e., he had a blood deficiency. **I said to her: Wait until blood enters him. And she waited and then circumcised him, and he lived. And they would call his name Natan the Babylonian after my name.**