## Yoma Daf 84a

###### Yoma 84a:1
[Yoma 84a:1](https://torahapp.org/share/book/Yoma/r/84a:1)

לְמִקְטְלֵיהּ בְּדָבָר הַנִּזְרָק.

**William Davidson Edition - English:**
**killing it with an object that is thrown** from a distance like an arrow rather than with one’s hands. If the dog is possessed by an evil spirit, one should avoid direct contact with it.


###### Yoma 84a:2
[Yoma 84a:2](https://torahapp.org/share/book/Yoma/r/84a:2)

תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל. כְּשֶׁהוֹרְגִין אוֹתוֹ — אֵין הוֹרְגִין אוֹתוֹ אֶלָּא בְּדָבָר הַנִּזְרָק. דְּחָיֵיף בֵּיהּ — מִסְתַּכַּן, דְּנָכֵית לֵיהּ — מָיֵית. דְּחָיֵיף בֵּיהּ — מִסְתַּכַּן: מַאי תַּקַּנְתֵּיהּ? נִישַׁלַּח מָאנֵיהּ וְנִירְהַיט. רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ חַף בֵּיהּ חַד מִינַּיְיהוּ בְּשׁוּקָא, שַׁלְּחִינְהוּ לְמָאנֵיהּ וְרָהֵיט. אֲמַר: קִיַּימְתִּי בְּעַצְמִי ״הַחׇכְמָה תְּחַיֶּה בְעָלֶיהָ״.

**William Davidson Edition - English:**
The Gemara comments: This **was taught** in a *baraita* **in accordance with** the opinion of **Shmuel: When one kills** a mad dog, **he should kill it only with a thrown object.** Furthermore, **one who is rubbed by a mad dog will become dangerously** ill, while **one bitten** by the dog **will die.** The Gemara asks: **What is the remedy** for **one who is rubbed by mad dog** and **becomes dangerously ill?** The Gemara answers: **Let him take off his clothing and run.** The Gemara relates: **Rav Huna, son of Rav Yehoshua, was rubbed by one of these** mad dogs **in the market,** whereupon **he took off his clothing and ran. He said: I have fulfilled** the verse: **“Wisdom preserves the lives of those who have it”** (Ecclesiastes 7:12).


###### Yoma 84a:3
[Yoma 84a:3](https://torahapp.org/share/book/Yoma/r/84a:3)

דְּנָכֵית לֵיהּ מָיֵית: מַאי תַּקַּנְתֵּיהּ? אָמַר אַבָּיֵי: נֵיתֵי מַשְׁכָּא דְּאַפָּא דִּיכְרָא וְנִיכְתּוֹב עֲלֵיהּ: אֲנָא פְּלָנְיָא בַּר פְּלָנִיתָא אַמַּשְׁכָּא דְּאַפָּא דִּיכְרָא כָּתֵיבְנָא עֲלָךְ: ״כַּנְתִּי כַּנְתִּי קְלֵירוֹס״. וְאָמְרִי לַהּ: ״קַנְדִּי קַנְדִּי קְלוֹרוֹס, יָהּ יָהּ ה׳ צְבָאוֹת אָמֵן אָמֵן סֶלָה״. וְנִשְׁלְחִינְהוּ לְמָאנֵיהּ וְלִקְבְּרִינְהוּ בֵּי קִבְרֵי עַד תְּרֵיסַר יַרְחֵי שַׁתָּא, וְנַפְּקִינְהוּ וְנִקְלִינְהוּ בְּתַנּוּרָא וּנְבַדְּרִינְהוּ לְקִטְמֵיהּ אַפָּרָשַׁת דְּרָכִים. וְהָנָךְ תְּרֵיסַר יַרְחֵי שַׁתָּא, כִּי שָׁתֵי מַיָּא — לָא לִישְׁתֵּי אֶלָּא בְּגוּבְתָּא דִנְחָשָׁא, דִּילְמָא חָזֵי בָּבוּאָה דְּשֵׁידָא וְלִיסְתַּכַּן. כִּי הָא דְּאַבָּא בַּר מָרְתָא הוּא אַבָּא בַּר מִנְיוֹמֵי, עֲבַדָא לֵיהּ אִימֵּיהּ גּוּבְתָּא דְּדַהֲבָא.

**William Davidson Edition - English:**
The Gemara continues to discuss the *baraita*: **One bitten** by a mad dog **will die.** The Gemara asks: **What is the remedy? Abaye said: Let him bring the skin of a male hyena and write on it: I, so-and-so, son of so-and-so, am writing** this spell **about you upon the skin of a male hyena: *Kanti kanti kelirus*. And some say** he should write: ***Kandi kandi keloros*.** He then writes names of God, ***Yah*, *Yah*, Lord of Hosts, amen amen Selah. And let him take off his clothes and bury them in a cemetery for twelve months** of **the year,** after which **he should take them out, and burn them in an oven, and scatter the ashes at a crossroads. And** during **those twelve months** of **the year,** when his clothes are buried, **when he drinks water, let him drink only from a copper tube** and not from a spring, **lest he see the** image of the **demon in the water and be endangered, like** the case of **Abba bar Marta, who is** also called **Abba bar Manyumi, whose mother made him a gold tube** for this purpose.


###### Yoma 84a:4
[Yoma 84a:4](https://torahapp.org/share/book/Yoma/r/84a:4)

וְעוֹד אָמַר רַבִּי מַתְיָא: רַבִּי יוֹחָנָן חָשׁ בְּצַפְדִּינָא. אֲזַל גַּבַּהּ דְּהַהִיא מַטְרוֹנִיתָא, עֲבַדָא לֵיהּ מִלְּתָא חַמְשָׁא וּמַעֲלֵי שַׁבְּתָא. אֲמַר לַהּ: בְּשַׁבָּת מַאי? אֲמַרָה לֵיהּ: לָא צְרִיכַתְּ. אִי מִצְטְרִיכְנָא מַאי? אֲמַרָה לֵיהּ: אִישְׁתְּבַע לִי דְּלָא מְגַלֵּית, אִישְׁתְּבַע: לֵאלָהָא דְיִשְׂרָאֵל לָא מְגַלֵּינָא. נְפַק דַּרְשַׁהּ בְּפִירְקָא.

**William Davidson Edition - English:**
§ The mishna said: **And furthermore, Rabbi Matya** ben Ḥarash **said:** With regard to one who suffers pain in his throat, one may place medicine inside his mouth on Shabbat, although administering a remedy is prohibited on Shabbat. The Gemara discusses a related incident: **Rabbi Yoḥanan suffered** from the illness ***tzefidna*,** which first affects the teeth and gums and then the intestines. **He went to a certain** gentile **matron [*matronita*]** who was a well-known healer. **She prepared a medicine for him on Thursday and Friday. He said to her: What** shall I do **on Shabbat,** when I cannot come to collect the medicine from you? **She said to him: You will not need** it. He asked her: **If I do need** it, **what** shall I do? **She said to him: Swear to me that you will not reveal** the remedy; then I will tell you, and you can prepare it yourself should you need it. **He swore: To the God of the Jews, I will not reveal it.** She told him the remedy. Rabbi Yoḥanan then **went out and taught it publicly,** revealing the secret of the remedy.


###### Yoma 84a:5
[Yoma 84a:5](https://torahapp.org/share/book/Yoma/r/84a:5)

וְהָא אִישְׁתְּבַע לַהּ! לֵאלָהָא דְיִשְׂרָאֵל לָא מְגַלֵּינָא. הָא לְעַמּוֹ יִשְׂרָאֵל — מְגַלֵּינָא. וְהָא אִיכָּא חִלּוּל הַשֵּׁם! דִּמְגַלֵּי לַהּ מֵעִיקָּרָא.

**William Davidson Edition - English:**
The Gemara is surprised at this: **But he swore to her** that he would not reveal it. The Gemara answers that in his vow he declared: **I will not reveal it to the God of the Jews.** However, his words imply: **I will reveal it to His people, the Jews.** The Gemara asks: **Still, there is a desecration of God’s name,** as the matron now thinks that a great man of Rabbi Yoḥanan’s stature broke his vow. The Gemara answers: **He revealed** it **to her at the outset.** As soon as she revealed the remedy to him, he told her that his vow would not prevent him from publicizing the remedy.


###### Yoma 84a:6
[Yoma 84a:6](https://torahapp.org/share/book/Yoma/r/84a:6)

מַאי עֲבַדָא לֵיהּ? אָמַר רַב אַחָא בְּרֵיהּ דְּרַב אַמֵּי: מֵי שְׂאוֹר, שֶׁמֶן זַיִת, וָמֶלַח. רַב יֵימַר אֲמַר: שְׂאוֹר גּוּפֵיהּ, שֶׁמֶן זַיִת, וָמֶלַח. רַב אָשֵׁי אָמַר: מִשְׁחָא דְּגַדְפָּא דַאֲווֹזָא. אָמַר אַבָּיֵי: אֲנָא עֲבַדִי לְכוּלְּהוּ וְלָא אִיתַּסַּאי, עַד דַּאֲמַר לִי הַהוּא טַיָּיעָא: אַיְיתִי קַשְׁיָיתָא דְזֵיתָא דְּלָא מְלוֹ תִּילְתָּא, וּקְלִינְהוּ בְּנוּרָא אַמָּרָא חַדְתָּא, וְאַדְבֵּיק בְּכַכֵּי דָרֵיה. עֲבַדִי הָכִי וְאִיתַּסַּאי.

**William Davidson Edition - English:**
The Gemara asks: **What** was the medicine that **she prepared for him? Rav Aḥa, son of Rav Ami, said:** It was **water** in which **leaven** was steeped, **olive oil, and salt. Rav Yeimar said:** It was **leaven itself, olive oil, and salt. Rav Ashi said:** The remedy was **fat** from the bone marrow of **a goose’s wing. Abaye said: I made all of these** medicines **and was not cured** from this ailment, **until a certain Arab told me** the remedy for it: **Take olive seeds that are less than one-third** ripe, **and burn them in a fire on top of a new hoe, and stick them along the row of gums. I did this and was cured.**


###### Yoma 84a:7
[Yoma 84a:7](https://torahapp.org/share/book/Yoma/r/84a:7)

מִמַּאי הֲוָה? מֵחַמִּימֵי חַמִּימֵי דְּחִיטֵּי, וּמִשִּׁיּוּרֵי כָּסָא דְהַרְסָנָא. וּמַאי סִימָנֵיהּ — כַּד רָמֵי מִידֵּי בְּכַכֵּיהּ וְאָתֵא דְּמָא מִבֵּי דָרֵי. רַבִּי יוֹחָנָן כִּי חָשׁ בְּצַפְדִּינָא, עֲבַד הָכִי בְּשַׁבְּתָא וְאִיתַּסִּי. וְרַבִּי יוֹחָנָן הֵיכִי עָבֵיד הָכִי? אֲמַר רַב נַחְמָן בַּר יִצְחָק: שָׁאנֵי צַפְדִּינָא הוֹאִיל וּמַתְחִיל בַּפֶּה, וְגוֹמֵר בִּבְנֵי מֵעַיִים.

**William Davidson Edition - English:**
§ The Gemara asks: **From where** does **this** disease *tzefidna* come? It is from eating **wheat bread that is too hot and fish remains fried in oil. What is the sign of** this sickness? **When one puts something between his teeth, blood comes out from his gums. When Rabbi Yoḥanan suffered from *tzefidna*, he prepared this** medicine described above **on Shabbat and was cured.** The Gemara asks: **And how did Rabbi Yoḥanan prepare this** medicine on Shabbat for an ailment which affects only the gums but is not life-threatening? **Rav Naḥman bar Yitzḥak said: *Tzefidna* is different, since it does** indeed **begin in the mouth** and appears to be an illness of the teeth, **but it ends up in the intestines** and is dangerous.


###### Yoma 84a:8
[Yoma 84a:8](https://torahapp.org/share/book/Yoma/r/84a:8)

אֲמַר לֵיהּ רַב חִיָּיא בַּר אַבָּא לְרַבִּי יוֹחָנָן: כְּמַאן — כְּרַבִּי מַתְיָא בֶּן חָרָשׁ, דְּאָמַר: הַחוֹשֵׁשׁ בְּפִיו מְטִילִין לוֹ סַם בְּשַׁבָּת. אֲמַר לֵיהּ: שֶׁאֲנִי אוֹמֵר בְּזוֹ, וְלֹא בְּאַחֶרֶת.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Abba said to Rabbi Yoḥanan: In accordance with whose** opinion did you do this? Was it not in accordance with the opinion of **Rabbi Matya ben Ḥarash, who said:** In the case of **one who suffers pain in his mouth, one puts medicine in his** mouth **on Shabbat,** which is a minority opinion? Rabbi Yoḥanan **said to him:** It is so, **but I say** the Sages agreed with him about taking medicine **in this** case alone, **but no other.** If so, with regard to medicine on Shabbat, the view of Rabbi Matya ben Ḥarash is not a minority opinion.


###### Yoma 84a:9
[Yoma 84a:9](https://torahapp.org/share/book/Yoma/r/84a:9)

לֵימָא מְסַיַּיע לֵיהּ: מִי שֶׁאֲחָזוֹ יֵרָקוֹן — מַאֲכִילִין אוֹתוֹ בְּשַׂר חֲמוֹר, מִי שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה — מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלּוֹ, וְהַחוֹשֵׁשׁ בְּפִיו — מְטִילִין לוֹ סַם בְּשַׁבָּת, דִּבְרֵי רַבִּי מַתְיָא בֶּן חָרָשׁ. וַחֲכָמִים אוֹמְרִים: בְּאֵילּוּ אֵין בָּהֶם מִשּׁוּם רְפוּאָה. ״בְּאֵלּוּ״ לְמַעוֹטֵי מַאי? מַאי לָאו, לְמַעוֹטֵי סַם?

**William Davidson Edition - English:**
**Let us say that** this *baraita* **supports him:** With regard to **one who is seized with *yerakon*, one feeds him donkey meat** as medicine; with regard to **one whom a mad dog bit, one feeds him the lobe of its liver;** in the case of **one who has pain in his mouth, one puts medicine in his** mouth **on Shabbat; this is the statement of Rabbi Matya ben Ḥarash. And the Rabbis say: These have no** value **as a remedy.** The Rabbis used the term **these, to exclude what? What, is it not to exclude** this **medicine** for *tzefidna*, which the Rabbis agree is permitted on Shabbat?


###### Yoma 84a:10
[Yoma 84a:10](https://torahapp.org/share/book/Yoma/r/84a:10)

לָא, לְמַעוֹטֵי: מַקִּיזִין דָּם לִסְרוֹנְכֵי. הָכִי נָמֵי מִסְתַּבְּרָא. דְּתַנְיָא: שְׁלֹשָׁה דְּבָרִים אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שֶׁשָּׁמַע מִשּׁוּם רַבִּי מַתְיָא בֶּן חָרָשׁ: מַקִּיזִין דָּם לִסְרוֹנְכֵי בְּשַׁבָּת, וּמִי שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה — מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלּוֹ, וְהַחוֹשֵׁשׁ בְּפִיו מְטִילִין לוֹ סַם בְּשַׁבָּת.

**William Davidson Edition - English:**
The Gemara rejects this: **No, it excludes** a different remedy, which Rabbi Matya suggests: **Bloodletting** to heal the ailment ***serunkhi*** is permitted on Shabbat. The Gemara comments: **So too, this is reasonable** to say, **as it was taught** in a *baraita*: **Rabbi Yishmael, son of Rabbi Yosei, said three things that he heard in the name of Rabbi Matya ben Ḥarash: One** may **let blood for *serunkhi* on Shabbat; and** in the case of **one whom a mad dog bit, one feeds him the lobe of its liver; and** in the case of **one who has pain in his mouth, one puts medicine in his** mouth **on Shabbat.**


###### Yoma 84a:11
[Yoma 84a:11](https://torahapp.org/share/book/Yoma/r/84a:11)

וַחֲכָמִים אוֹמְרִים: בְּאֵילּוּ אֵין בָּהֶן מִשּׁוּם רְפוּאָה. ״בְּאֵילּוּ״ לְמַעוֹטֵי מַאי? מַאי לָאו, אַתַּרְתֵּי בָּתְרָיָיתָא וּלְמַעוֹטֵי דְּרֵישָׁא! לָא: אַתַּרְתֵּי דְּרֵישָׁא קַמָּיָיתָא, וּלְמַעוֹטֵי דְּסֵיפָא.

**William Davidson Edition - English:**
**And the Rabbis say: These have no** value **as a remedy.** The Rabbis used the term **these to exclude what? What, is it not** to limit their argument only to **the latter two** items, which do not cure anything, and **to exclude the first** item, bloodletting for *serunkhi*, which everyone agrees is an effective remedy? The Gemara rejects this: **No,** there is no proof from here, since it is possible to say that it is referring **to the first two** items of the **first** *baraita* **and excludes the latter clause** with regard to medicine on Shabbat, which they agree with.