MISHNAH: The eight kinds of vermin mentioned in the Torah¹. 11:29–30.: one who catches or injures them is liable. Other abominations² and vermin: one who injures them is not liable³; if he catches them for some need he is liable, otherwise he is not liable. Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable⁴.

footnotes: ¹ Lev ² Worms, insects, and seafood. ³ An injury to any epidermis which cannot be tanned into leather is not considered a Sabbath violation. ⁴ Mammals and birds all have skin that can be tanned.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute¹⁶. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there¹⁷ 9:2. The Mishnah implies that leather or fur is not subject to impurity of food or animals (but is subject to ṣoraat, Lev. 13:47–59). But the epidermis of animals whose hide cannot be turned into leather is treated as like the rest of the body and is subject to all impurities spelled out in Lev. 11. The Mishnah singles out not only humans and pigs but later reports a disagreement about one of the eight species of vermin, with agreement about three others that their hides are subject to impurity; it ends with the statement of R. Joḥanan ben Nuri that all eight species of vermin have hides in this sense. The relevance for the discussion here is that if the hide is separate from the flesh, causing an ecchymosis under the skin is a Sabbath violation as derivative of threshing.: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat¹⁸. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.¹⁹ 8:17.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides²⁰. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said²¹, “he who caught crickets²², flies, ḥagazin²³. Probably misspelled for חגבים “locusts” mentioned in the Tosephta., mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters²⁴. One who catches a lame, blind, sick, young deer is not liable²⁵, for a sleeping one he is liable,” for it closes one and opens one²⁶ 8(16) also mentions the belief that deer sleep with one eye open (and, therefore, a healthy deer cannot easily be caught even when sleeping.).

footnotes: ¹⁶ The statement that injury to one of the eight kinds of vermin constitutes a Sabbath violation is in one tradition a unanimous opinion, in another the object of a dispute between R. Joḥanan ben Nuri and the anonymous majority. As explained later, the problem really is which tradition of the statement of R. Joḥanan ben Nuri is correct. ¹⁷ Mishnah Ḥulin ¹⁸ If somebody eats the hide of a forbidden animal without any flesh attached, he cannot be accused of eating forbidden food since what he ate was no food; the prohibition of hide is purely rabbinical. If one agrees with this point of view then the statement of R. Joḥanan ben Nuri also refers only to impurity and rabbinic prohibition and the majority will agree that for biblical prohibitions, including the Sabbath, the eight kinds of vermin have hides. This is R. Joḥanan’s position. Babli 107a in the name of Rav. ¹⁹ Cf. Tosephta Ḥulin ²⁰ Babli 107b. ²¹ Cf. Tosephta 12:5 (ed. Liebermann); Babli 106b. ²² In Brelot’s Arabic Dictionary (Beirut 1898), زيز is noted as Syrian dialect word for cricket. ²³ An unexplained hapax ²⁴ Explanation of Rashi. Also R. Ḥananel explains that according to Eleazar ben Aḥbai locusts may be taken on the Sabbath if they do not fly and can be caught effortlessly. ²⁵ Tosephta 12:4 (ed. Liebermann). ²⁶ Cant. rabba

²⁷ Rebbi Yannai said, one is permitted to kill a wasp on the Sabbath²⁸. And it was stated thus: “Five are killed on the Sabbath: an Egyptian fly, and a wasp in Niniveh²⁹ 5:2, Note 81., and a scorpion in Adiabene, and a snake in the Land of Israel, and a rabid dog anywhere. It happened that a snake fell³⁰ on the Sabbath, when a Nabatean got up and killed it. Rebbi said, it met its match.³¹” But are they not of the ones which are killed on the Sabbath? Explain it if they come to do damage. It was stated, Rebbi Jacob says, he who sees a snake or a scorpion within four cubits was destined to die by them³², only that the mercy of the Omnipresent is abundant. Rabban Simeon said, when has this been said? If he did not kill them. But if he killed them they appeared to him so he could kill them. In any case they appeared to him only by merit³³.

footnotes: ²⁷ The entire paragraph has a parallel in the Babli, 121b. ²⁸ Because its sting is dangerous. ²⁹ This may either mean Assyria or Naveh in the Bashan plateau, cf. Berakhot ³⁰ Babli: “in the house of study”. ³¹ The Babli discusses whether this is praise or rebuke. ³² Ordinarily they would have bitten or stung them without him being aware of their presence. ³³ Since they are ubiquitous but rarely seen.

It is written, hear this all nations, listen all who dwell like moles³⁴. 49:1. Usually the word חֶלֶד “world” is derived from خلد “to be permanent”, not חלד “to burrow”.. Rebbi Aha said, Rebbi Abbahu and the rabbis. One said, why does he compare all creatures to a mole? Only because everything that exists on dry land exists in the sea, but there are many species in the sea which are not on land, and there is no mole in the sea. But the other said, why does he compare all creatures to a mole? Like this mole which drags and deposits and does not know for whom it deposits, so are the creatures, they always drag and collect and do not know for whom they collect; he piles up and does not know for whom he assembled it³⁵. 39:7..

footnotes: ³⁴ Ps ³⁵ Ps

“Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable.” They said this only if it is under the control of a human³⁶. Therefore if it is not under the control of a human he is liable. Rebbi Yose said, this means that one who on the Sabbath catches an escaped bull is liable. The rabbis of Caesarea in the name of Rav Avidan: One is permitted to write a mezuzah on bird’s skin³⁶.

footnotes: ³⁶ Since injuring fowl on the Sabbath is a violation, their skin is hide as explained in the first paragraph. Babli 108a. ³⁶ Since injuring fowl on the Sabbath is a violation, their skin is hide as explained in the first paragraph. Babli 108a.

MISHNAH: One makes no brine⁵ on the Sabbath but he may make salt water⁶, dips his bread in it, and adds it to a dish. Rebbi Yose said, is that not brine, whether strong or mild? But the following is permitted salt water: if he starts by adding oil to water or salt.

footnotes: ⁵ Greek ἅλμη, ἡ. The name is reserved for professionally prepared brine. ⁶ Made at home without special tools or ingredients.

HALAKHAH: 2. “One makes no brine on the Sabbath.” What is the difference between brine and salt water? Brine needs a craftsman, salt water needs no craftsman. Rav Huna said, anything to which one adds salt and it dissolves is salt water, if it does not dissolve it is brine³⁷. Rebbi Abbahu said, anything where one puts in an egg and it sinks is saltwater, if it does not sink it is brine³⁸.

footnotes: ³⁷ Brine is only water saturated with salt. ³⁸ He makes the definition dependent on the specific weight of the solution. Babli 108b.

One may make honeywine³⁹ on the Sabbath. Rebbi Yasa in the name of Rebbi Joḥanan: wine, honey, and pepper⁴⁰. Rebbi Yasa in the name of Rebbi Joḥanan: one is permitted to mix but forbidden to grind. Rebbi Yasa in the name of Rebbi Joḥanan: Anything for mixing is permitted, for grinding is forbidden. But do we not deal here with mixing⁴¹? Rebbi Jehudah ben Titus, Rebbi Jehudah ben Pazi, Simeon bar Abba in the name of Rebbi Joḥanan: there is a difference here since it is completion of production⁴². Rebbi Abbahu in the name of Rebbi Joḥanan: one is permitted to break but forbidden to assemble⁴³ 8:6).. Rebbi Abbahu in the name of Rebbi Joḥanan: ground garlic. If it needed grinding it is forbidden, but if to mix into fat it is permitted⁴⁴. There, we have stated⁴⁵ 2:6, Tosephta Idiut 1:9.: “About garlic, unripe grapes, and grain kernels which he squashed when it was still daylight, Rebbi Ismael used to say, he should finish after nightfall, Rebbi Aqiba said, he may not finish.” Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joḥanan: they disagreed only about profane food. “The Cohanim for heave used to follow Rebbi Ismael⁴⁶ 1:9..”

footnotes: ³⁹ οἰνόμελι, -ίτος, τό. ⁴⁰ This is repeated in Chapter 20. ⁴¹ There seems to be no reason to forbid making brine of the Sabbath. ⁴² The prohibition has nothing to do with the rules of the preparation of food. Sine it was stated earlier that making brine is professional, completing the process is “hitting with a hammer.” ⁴³ One may break food apart but one may not put it together so that it becomes a new item. For example, one may not make a fig cake or string figs out of individual figs (Maimonides Šabbat ⁴⁴ Grinding garlic as garlic is forbidden, grating garlic into fat is permitted. ⁴⁵ Mishnah Idiut ⁴⁶ Tosephta Idiut

MISHNAH: One may not eat Greek hyssop⁷ on the Sabbath because it is not food of healthy people, but one may eat true maiden hair⁸., definition of the Halakhah. and drink shepherd’s flute⁹. Any food may a person eat as medicine and any drink may he drink except piercing water¹⁰ and a cup of roots¹¹ because these are for hepatitis. But one may drink piercing water for his thirst and rub oil of roots¹² not for healing.

footnotes: ⁷ Lavender (Maimonides). ⁸ Adiantum Capillus Veneris L ⁹ The pulp in the reeds from which shepherd’s flutes are made dissolved in water. ¹⁰ Mineral water which hurts. ¹¹ This seems to be any root extract. At other places, “cup of roots” refers to a concoction which was used by women to induce sterility. ¹² Medicated oil rub.

HALAKHAH: 3. A man asked Rebbi Simeon bar Karsana: May one drink claret⁴⁷ on the Sabbath? He said to him, if for enjoyment it is permitted, if as medicine it is forbidden. But is that not inside the lips⁴⁸ Chapter 2 (Note 109), “everything inside of the lips constitutes a danger to life.” One might think that this constitutes a general permission to practice internal medicine on the Sabbath.? Explain it, if there is danger⁴⁹.

footnotes: ⁴⁷ The identification of קְרִירְטוֹן as late Latin claretum is Musaphia’s. ⁴⁸ As stated in Avodah zarah ⁴⁹ Only internal injuries are automatically declared as life-threatening. All other internal problems need medical evaluation.

“But one may eat true maiden hair” πολύτριχον⁵⁰.. “And drink shepherd’s flute⁹,” as the simple meaning of the word.

footnotes: ⁵⁰ Adiantum Capillus Veneris L ⁹ The pulp in the reeds from which shepherd’s flutes are made dissolved in water.

Rebbi Abba asked Rebbi Jeremiah, how should we state, deqārin, deqālin? He said, deqārin, because it pierces the gall bladder. Rebbi Jonah said, it is more reasonable deqālin, because it gushes forth between two palm trees⁵¹ 6:8 (Note 231)..

footnotes: ⁵¹ Quoted in Berakhot

⁵²2:1, Notes 38–44 (ד); it is referred to in Šabbat 6, Notes 189–191. Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers⁵³ 101a) approves whispered charms only for snake and scorpion bites; for eye and intestinal problems they approve only anointing and wrappings. puts oil on his head and whispers, on condition that he use neither hand nor vessel⁵⁴. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel⁵⁵. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden⁵⁶. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated⁵⁷: “A woman may douse herself and her son with wine because of sweat;” “⁵⁸ this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday⁵⁹.

footnotes: ⁵² The source of the text is Maˋaser Šeni ⁵³ A medical procedure where rubbing with oil is accompanied by whispered recitation of charms for illnesses of the eye, intestines, and snake and scorpion bites. The Babli (Sanhedrin ⁵⁴ These rules are only given for the Sabbath when medical procedures are forbidden if there is no danger to the life of the patient. ⁵⁵ “Hand” means to pour an amount of oil into one’s palm and taking it from there by a finger of the other hand. “Vessel” is not the large container of the oil but a small cup containing just enough oil for the procedure. Its use is permitted on the Sabbath for people who would be repelled by the idea of dipping a finger into the jar of cooking oil. ⁵⁶ It is forbidden to use Second Tithe oil for medical purposes; it is permitted to use it for anointing. It is suggested that just smearing oil on one’s head with a finger is a form of anointing; this is rejected immediately. ⁵⁷ Tosephta 12:13 (ed. Liebermann). ⁵⁸ Tosephta Terumot 9:15. ⁵⁹ What is the real reason for the rule of whispering? Anybody who does it with a vessel on weekdays has to do it without one on the Sabbath and vice-versa.

One recites spells for the eye, and for intestines, and for snakes⁶⁰, and for scorpions⁶¹, and one puts things on the eye on the Sabbath. It happened that Rebbi Aqiba had an eye attack and they put vessels over his eye on the Sabbath.

footnotes: ⁶⁰ Snake bites. Cf. Babli Sanhedrin 101a. ⁶¹ Scorpion stings.

Rav and the Elder Rebbi Ḥiyya both say, ninety-nine die because of the eye and one by the hand of Heaven. Rebbi Ḥanina and Samuel both say, ninety-nine die because of cold and one by the hand of Heaven. Rav follows his opinion and Rebbi Ḥanina follows his opinion. Since Rav was living there⁶², where the evil eye⁶³ is prevalent, he did say that ninety-nine die because of the eye and one by the hand of Heaven. Since Rebbi Ḥanina was living in Sepphoris, where it is cold, he did say that ninety-nine die because of cold and one by the hand of Heaven. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Ninety-nine die because of hot wind⁶⁴ and one by the hand of Heaven. But the rabbis say, ninety-nine die because of criminal negligence⁶⁵ and one by the hand of Heaven.

footnotes: ⁶² In Babylonia. ⁶³ Based on this statement, some Medieval authors explain that the treatment authorized in the preceding paragraph does not refer to ophthalmology but to action against magic spells. ⁶⁴ The desert wind which is accompanied by extremely low relative humidity. ⁶⁵ Medical malpractice.

Rebbi Onias, Jacob from Afartaim⁶⁶. 19:19). in the name of Rebbi: The Eternal will remove from you all sickness⁶⁷. 28:48., that is fever. Rebbi Ḥuna who stated it in the name of Rebbi Eliezer ben Jacob, the Eternal will remove from you all sickness, that is worry, as Rebbi Eleazar said, he will put an iron yoke on your neck⁶⁸. 7:15., this is worry. Rebbi Abun said, the Eternal will remove from you all sickness, that is the evil impulse whose start is sweet but whose end is bitter. Rebbi Tanḥuma in the name of Rebbi Eleazar⁶⁹ 107b., Rebbi Menaḥema in the name of Rav: The Eternal will remove from you all sickness, that is the gall bladder⁷⁰ 92b., as Rebbi Eleazar said, ninety-nine die because of gall and one by the hand of Heaven.

footnotes: ⁶⁶ This probably is biblical חֲפָרַ֥יִם (Jos ⁶⁷ Deut ⁶⁸ Deut ⁶⁹ Babli Bava mesiaˋ ⁷⁰ Babli Bava qamma

⁷¹ One may bathe in the ocean and in the waters of Tiberias even though one intends to do this for medical purposes, but not in water used for soaking flax or in the Dead Sea⁷². When? If he intended this for medical purposes; therefore to lift himself from impurity to purity it is permitted⁷³ cannot be forbidden since it is biblically justified.. Rebbi Samuel, Rebbi Berekhiah’s brother said, on condition that he not tarry⁷⁴ is done very quickly, staying in the water for more than a minimal time would be proof that the bathing was for medical purposes..

footnotes: ⁷¹ Babli 109a. ⁷² Since everybody bathes both in the ocean or in the Sea of Galilee or the hot springs of Tiberias also on weekdays, nobody will notice that one bathes for medical reasons. But in a natural pond used to treat flax or in the Dead Sea one bathes only for medical reasons; this is rabbinically forbidden. ⁷³ Using the pond or the Dead Sea as a miqweh ⁷⁴ Since immersion in a miqweh

It was stated⁷⁵ 1:2 Note 126.: One rubs olentia⁷⁶ for a discussion of this translation. on a sick person on the Sabbath; but only if it was mixed with oil and wine before Sabbath eve. But if he did not mix it before Sabbath eve it is forbidden. It was stated: Rebbi Simeon ben Eleazar said: Rebbi Meїr did allow to mix wine and oil and to rub it onto a sick person on Sabbath. When he fell sick, we wanted to prepare the same for him but he did not let us do it. We said to him: Our teacher, are you going to invalidate your words when your life is in danger? ⁷⁷. He said to them: even though I did say so, I never intended to transgress the words of my colleagues.

footnotes: ⁷⁵ Tosephta 12:12 (ed. Liebermann); Berakhot ⁷⁶ Latin “sweet smelling things” (E. G.) Cf. the text in Berakhot ⁷⁷ This sentence is found in the Tosephta, a completely different one is given in Berakhot

MISHNAH: One whose teeth are aching may not sip¹³ vinegar, but he may dip¹⁴. 2:14) and eating with the aching tooth. as usual and if he is healed, he is healed. One whose hips are aching may not rub in oil and vinegar, but he may rub in oil, except for rose oil. Princes may rub rose oil on their injuries because they usually do this also on a weekday. Rebbi Simeon says, all of Israel are princes¹⁵.

footnotes: ¹³ The vinegar would be swallowed only after it was kept in the mouth around the aching tooth for some time. ¹⁴ Dipping his bread in vinegar (Ru ¹⁵ What is permitted to some is permitted to all.

HALAKHAH: 4. It is written⁷⁸ 10:26. The verse ends, so is a lazy employee for his employer. This implies that vinegar is bad for the teeth; how may the Mishnah recommend it to treat toothache?, like vinegar for the teeth or like smoke for the eyes, and you are saying so? Rebbi Simeon bar Abba said, the Mishnah is about fruit vinegar⁷⁹ about wine vinegar. In the Babli 111a the explanation is attributed to R. Abbahu.. Rebbi Eleazar bar Yose⁸⁰ said, even if you are saying as our Mishnah, it is good for a bad situation and bad for a good one.

footnotes: ⁷⁸ Prov. ⁷⁹ And the verse in Prov. ⁸⁰ Since R. Simeon bar Abba was a third generation Amora, R. Eleazar bar Yose cannot be the Tanna R. Eleazar ben R. Yose; he must be a fourth or fifth generation Amora not otherwise mentioned in the Talmudim.

It was stated⁸¹ 18b.: One should not sip vinegar and spit it out, but he may sip vinegar and swallow. The Mishnah says that it is forbidden to sip and to swallow, as we have stated, “One whose teeth are aching may not sip¹³ vinegar.” What about it? Either following Rebbi or following everyone who sips vinegar of heave after dipping⁸².

footnotes: ⁸¹ Babli 111a, Beṣah ¹³ The vinegar would be swallowed only after it was kept in the mouth around the aching tooth for some time. ⁸² On the face of it one would be tempted to delete “of heave” but the reference is needed to explain the disagreement between Rebbi and the rabbis which is referred to in the next paragraph. It is clear that on the Sabbath one may not sip vinegar and then spit it out since this clearly indicates that the vinegar was not intended as food but as medicine. On the other hand, vinegar used to dip one’s bread (Note 14) is food. The question is whether using bread to absorb an excessive amount of vinegar and then sucking the vinegar out of the bread to treat the toothache is permitted or forbidden. This now is connected with a problem about heave, which must be eaten by a Cohen in purity. Consumption of heave by an unauthorized person not only is sinful but subjects the offender to a fine of 25% of the value of the food used illegitimately. If such a person uses heave vinegar to dip his bread he clearly uses food and is subject to the fine. If he uses the vinegar as medicine he sinned twice (he used heave illegitimately and he did not use it as food) but he is not subject to the fine. Sucking the vinegar out of the bread and using it for a toothache presents a problem similar to that of use on the Sabbath. Rebbi holds that it is food.

⁸⁴ 6:1, Notes 16–19, which is a parallel but not identical text. The present text is copied in Yoma 8:3 (45a l.58,ו). Babli Yoma 80b/81a. Rebbi Abbahu in the name of Rebbi Joḥanan: He who chews wheat grain of kilaim in a vineyard⁸⁵ is whipped⁸⁶; he who chews wheat grain⁸⁷ of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth⁸⁸; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes⁸⁹.

footnotes: ⁸⁴ The main source of this paragraph is Terumot ⁸⁵ Any non-vine produce in a vineyard is prohibited for usufruct. ⁸⁶ If there are witnesses to the act, since he broke a biblical commandment. This corresponds to the term “is liable” used for Sabbath violations. ⁸⁷ He spits out the grain after chewing; otherwise he would eat it and there would be no problem. ⁸⁸ The fifth computed from the top which is a quarter from the bottom. ⁸⁹ Even though vinegar in itself is neither food nor drink, when it was absorbed by bread it becomes food and stays food. For heave it remains subject to the fine, on the day of Atonement it remains forbidden drink, but on the Sabbath it may be used for a toothache.

⁹⁰ 2:2, Notes 83–137. The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath⁹¹ 28a, this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening.. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip¹³ vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira]⁹². did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath⁹³. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath⁹⁴. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat⁹⁵ 28b. The translation used here of “daughters of the ear” is an interpretation of Rashi’s explanation in the Babli: “Sinews of the ear which sometimes are lowered and keep the jaws open; then it is necessary to lift them and this is dangerous.” on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye⁹⁶zarah 28b. on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger⁹⁷ 28a.. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous⁹⁸. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath⁹⁹ From this you infer for lichen¹⁰⁰. The rabbis of Caesarea said, ranula¹⁰¹, an infection of the mouth. is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness¹⁰² is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover¹⁰³. A boil is permitted.¹⁰⁴ Rebbi Yose said, the Mishnah says this¹⁰⁵: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye¹⁰⁶, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He¹⁰⁷ told them, also I am permitting it.

footnotes: ⁹⁰ From here to almost the end of the Halakhah the text is from Avodah zarah ⁹¹ In the Babli Avodah zarah ¹³ The vinegar would be swallowed only after it was kept in the mouth around the aching tooth for some time. ⁹² Added from the text in Avodah zarah ⁹³ Babli 27b/28a, in the name of R. Joḥanan. ⁹⁴ Any injury to the skull. ⁹⁵ Babli Avodah zarah ⁹⁶ “An eye which rebelled”: it feels as if the eye would leave its place. Babli Avodah ⁹⁷ Any wounds at these places are considered life-threatening. Babli Avodah zarah ⁹⁸ Dark red color of a wound is an indication of a life-threatening infection. ⁹⁹ Babli 108b, with the names of Rav and Samuel switched. Since people sometimes put wine on their eyelids for non-medical reasons, it is permitted to do the same for minor aches for which medical intervention would be forbidden on the Sabbath. ¹⁰⁰ A skin disease, purely external. ¹⁰¹ “Frog” (Aramaic), Latin ranula ¹⁰² This may either describe the bite of a spider or more likely a cancerous growth looking like a spider. ¹⁰³ Using leavened matter on Passover is a deadly sin but for medical purposes in life-threatening situations it may be used without hesitation. ¹⁰⁴ A boil filled with pus may be opened on the Sabbath. ¹⁰⁵ Mishnah 17:2. As explained in Chapter 17 one may move a vessel on the Sabbath only if it is of any use on this day. A sewing needle cannot be used for its usual function on the Sabbath but may be used to remove a thorn in one’s foot or to open a boil. ¹⁰⁶ This may describe a cataract or glaucoma. ¹⁰⁷ R. Jeremiah.

¹⁰⁸ 28a. Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy¹⁰⁹ explains the word as French muguet, English thrush, a sickness producing a musk-like smell of the mouth. is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin¹¹⁰ of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted¹¹¹. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals⁹¹ 28a, this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening.. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted¹¹² that one may not use a Gentile healer. This is qualified now that a publicly approbated trained physician may be used..

footnotes: ¹⁰⁸ Babli Avodah zara ¹⁰⁹ This is the meaning of צַפְדִּינָה in modern Hebrew. Rashi in the Babli Avodah zara ¹¹⁰ Bran. ¹¹¹ Either she committed suicide because she lost her trade secret or she converted because she admired R. Joḥanan who made the recipe public and did not try to make money through his knowledge. ⁹¹ In the Babli Avodah zarah ¹¹² This refers to the statement in Avodah zarah

Rebbi Joshua ben Levy was suffering from colic¹¹³; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin¹¹⁴, put it in old wine and drink it to avoid becoming endangered¹¹⁵.

footnotes: ¹¹³ Greek κόλον, τό, “large intestine; disease of the colon.” ¹¹⁴ This probably is a plural of תּוּכְלָא “hard unripe date” which can be ground rather than תִּחְלֵי “cress, nasturtium” which could be cut but not ground. ¹¹⁵ Since this is not a usual drink; its use on the Sabbath is rabbinically prohibited but to avoid future danger this prohibition can be waived. R. Joshua ben Levy was himself at least as qualified as the other two authorities to decide but he did not want to apply a leniency to himself on his own word.

His¹¹⁶ grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pantera¹¹⁷) is unexplained. [Perhaps a distortion of Greek πανταρκής, Latin Pantarces, “all-helping”, a surname of Jupiter (E. G.)]. and he could breathe. When he left, he asked him¹¹⁸, what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him¹¹⁹, like an erroneous order from a ruler.

footnotes: ¹¹⁶ R. Joshua ben Levi’s grandson. ¹¹⁷ This name (or Panḍera ¹¹⁸ R. Joshua ben Levi asked the Christian missionary. ¹¹⁹ The grandson died. (Eccl. 10:5).

Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood¹²⁰ 25a, the tradition is by R. Abin (Abun) in the name of R. Joḥanan. The three sins are those which one is not permitted to commit even in order to save one’s life. Since Christian faith healing is rejected before pagan healing is discussed it is clear that it is not rejected as pagan but as falsely claiming to be Jewish.. Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves unspecified and he brought him from pagan worship? Let us hear from the following: Rebbi Jonah had a fever attack. They brought him from the penis of Dori¹²¹ and he drank. They brought to Rebbi Aḥa and he did not drink. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk¹²².

footnotes: ¹²⁰ In the Babli, Pesaḥim ¹²¹ A pagan statue with a spout in form of a penis, like Brussel’s Manneken Piss. ¹²² Therefore healing by idolatrous materials is forbidden even if not specifically asked for.

Rebbi Huna said, a baraita implies that one does not heal through uncovering nakedness¹²³, as it was stated: The Sabbath was permitted in exceptional cases; the betrothed maiden was never permitted in exceptional cases¹²⁴. Was not the Sabbath permitted in exceptional cases for healing? The betrothed maiden was never permitted, not even for healing. Not only if one said to another, bring me a married woman, but even to hear her voice, as the following¹²⁵ 75a. R. Eleazar here is the Tanna, ben Shamua.: In the days of Rebbi Eleazar a man loved a woman and fell dangerously ill. They came and asked him, should she parade before him that he may live? He said, he should die but not this. May he hear her voice and live? He said, he should die but not this. How was it? Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman, one said, she was a married woman, but one said, she was single. One who said that she was a married woman we understand. But the one who said that she was single? Did not Bar Koḥa the carpenter¹²⁶ love a woman in the days of Rebbi Eleazar and he permitted him¹²⁷? One case about a married woman and the other about a single one. Even you may say, here and here about a single one; explain it that he became infatuated with her when she still was married. Some want to say, she was a woman of substance and did not want to marry.¹²⁸ Everything which he did was forbidden; therefore he did permit nothing to him.

footnotes: ¹²³ The technical term for criminal acts of a sexual nature, including but not restricted to incest and adultery. ¹²⁴ The laws of the Sabbath are suspended in the Temple where the prescribed sacrifices are slaughtered and burned, actions which outside would be capital crimes. But a preliminarily married woman is absolutely forbidden for any man without exception. ¹²⁵ Babli Sanhedrin ¹²⁶ It is possible that Ben Koḥa is not a proper name but means “strongman”. ¹²⁷ R. Eleazar permitted the man to date the woman and to contract a marriage which was neither pre-arranged nor brokered. ¹²⁸ In the Babli they hold that the man was not interested in marriage at all, only in sex.

Rebbi Ḥanina said, a baraita implies that one does not heal through spilling blood, as we have stated there¹²⁹: “If most of his body was outside one does not touch him, for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he told him, injure that person. It was stated, a Gentile against a Jew, is prohibited¹³⁰. 9:6.; a Jew against a Gentile is permitted¹³¹ 6:5 Note 75). As S. Liebermann points out, this seems to be a truncated quote from Tosephta Avodah zarah 8:5 “a Gentile against a Jew, is liable; a Jew against a Gentile is not liable, if he robbed or stole.”. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, there it is different for it is not known who is endangering whom.¹³²

footnotes: ¹²⁹ Even though the baby might be stillborn (this includes the possibility that he might not live for a full thirty days after birth, in which case a person killing the baby could not be prosecuted for murder), if actually he is breathing on his own he must be treated as certainly being alive. ¹³⁰ He can be prosecuted in a Jewish court based of Noaḥide law, Gen ¹³¹ He is not prosecutable in a court, only by the king’s police powers (cf. Sanhedrin ¹³² Since it cannot be proven whether the mother endangered the baby or the baby the mother, it is not known whose life is forfaited.

It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him in the name of Jesus ben Pandera, but Rebbi Ismael prevented him¹³³ 27b. According to this source, ben Dama was the son of R. Ismael’s sister.. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written¹³⁴. 10:8. The fence is a stone wall without mortar with holes in which a snake may hide., he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World¹³⁵. What could he have said? Which a person should do and live by them¹³⁶. 18:5..

footnotes: ¹³³ Babli Avodah zara ¹³⁴ Eccl ¹³⁵ The mythical snake which seduced Eve. ¹³⁶ Lev

Rebbi Abba bar Zavda in the name of Rav: Practice follows Rebbi Simeon, since otherwise, could anybody give rose oil to a poor person if he could not anoint himself¹³⁷?

footnotes: ¹³⁷ If it were true that common people never use rose oil except for medical reasons, nobody ever could give rose oil to a poor person. Since such a restriction is unknown, R. Simeon in Mishnah 4 must be correct.

¹³⁸ Rebbi Zeˋira said to Rebbi Yose¹³⁹, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

footnotes: ¹³⁸ This paragraph is from Chapter 1, Notes 190–191. It is quoted here because of the second question of R. Zeˋira. ¹³⁹ The reading of Chapter 1, Yasa, is the correct one.