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Today's Daf Yomi

February 12, 2018 | 讻状讝 讘砖讘讟 转砖注状讞

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Avodah Zarah 28

Two different opinions are brought regarding if and when one can use a non-Jew as a doctor. Rav Yehuda says only for one’s animals and Rabbi Yochanan says as long as it’s not a life-threatening聽disease. However, there are exceptions such as an expert doctor whose reputation is on the line, if the doctor takes money for it (as he/she wants to get paid), if it is one’s last chance and he/she will die anyway without the non-Jew intervening. What is the difference between heretics and non-Jews regarding these laws? One explanation of Rabbi Yochanan is that the criteria for determining if it is life-threatening is the same as for Shabbat (one can desecrate Shabbat for a life-threatening聽illness). The gemara聽tangents to Shabbat and from there to all sorts of remedies for various ailments.


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诪讻讛 砖诇 讞诇诇 讗讬谉 诪转专驻讗讬谉 诪讛谉 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讙讘 讛讬讚 讜讙讘 讛专讙诇 讚讗诪专 专讘 讗讚讗 讘专 诪转谞讛 讗诪专 专讘 讙讘 讛讬讚 讜讙讘 讛专讙诇 讛专讬 讛谉 讻诪讻讛 砖诇 讞诇诇 讜诪讞诇诇讬谉 注诇讬讛谉 讗转 讛砖讘转

internal injury, one may not be treated by them. The Gemara asks: What is the difference between the two versions of Rabbi Yo岣nan鈥檚 statement? There is a difference between them with regard to the case of one who was injured on the back of the hand or the back of the foot. As Rav Adda bar Mattana says that Rav says: Injuries to the back of the hand and the back, i.e., the top, of the foot are like an internal injury, and one may desecrate Shabbat for their treatment.

讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 讻诇 诪讻讛 砖爪专讬讻讛 讗讜诪讚 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗诪专 专讘 砖诪谉 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讜讛讗讬 讗讬砖转讗 爪诪讬专转讗 讻诪讻讛 砖诇 讞诇诇 讚诪讬 讜诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

Rav Zutra bar Toviyya says that Rav says: With regard to any injury that requires a medical evaluation to determine whether or not it is fatal, one may desecrate Shabbat for its treatment. Rav Shemen bar Abba says that Rabbi Yo岣nan says: And a burning fever is similar to an internal injury, and therefore one may desecrate Shabbat for its treatment.

诪讛讬讻谉 诪讻讛 砖诇 讞诇诇 驻讬专砖 专讘讬 讗诪讬 诪谉 讛砖驻讛 讜诇驻谞讬诐 讘注讬 专讘讬 讗诇讬注讝专 讻讻讬 讜砖讬谞讬 诪讗讬 讻讬讜谉 讚讗拽讜砖讬 谞讬谞讛讜 讻诪讻讛 讚讘专讗讬 讚诪讜 讗讜 讚诇诪讗 讻讬讜谉 讚讙讜讗讬 拽讬讬诪讬 讻诪讻讛 砖诇 讞诇诇 讚诪讜

The Gemara inquires: From what point on the body is a wound considered an internal injury? Rabbi Ami explained: From the lips inward. Rabbi Eliezer raises a dilemma: With regard to afflictions located in the gums [kakhei] or teeth, what is the halakha? Do we say that since they are located in firm parts of the body, they are similar to external injuries, or perhaps we say that since they are situated within the mouth, they are similar to internal injuries?

讗诪专 讗讘讬讬 转讗 砖诪注 讛讞讜砖砖 讘砖讬谞讬讜 诇讗 讬讙诪注 讘讛谉 讗转 讛讞讜诪抓 讞讜砖砖 讛讜讗 讚诇讗 讛讗 讻讗讬讘 诇讬讛 讟讜讘讗 砖驻讬专 讚诪讬 讚诇诪讗 转谞讗 讛讬讻讗 讚讻讗讬讘 诇讬讛 讟讜讘讗 讞讜砖砖 谞诪讬 拽专讬 诇讬讛

Abaye said: Come and hear a proof from a mishna (Shabbat 111a): One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat for medicinal purposes, as it is generally prohibited by rabbinic law to perform acts of healing on Shabbat. Abaye infers: It is only when he is merely concerned about pain in his teeth that he may not treat them, which indicates that if it hurts him greatly, it is permitted to seek treatment. The Gemara rejects this inference: Perhaps the tanna also characterizes a situation where it hurts one greatly as one of mere concern.

转讗 砖诪注 专讘讬 讬讜讞谞谉 讞砖 讘爪驻讚讬谞讗 讗讝诇 诇讙讘讛 讚讛讛讬讗 诪讟专讜谞讬转讗 注讘讚讛 讞诪砖讗 讜诪注诇讬 砖讘转讗 讗诪专 诇讛 诇诪讞专 诪讗讬 讗诪专讛 诇讬讛 诇讗 爪专讬讻转 讗讬 爪专讬讻谞讗 诪讗讬 讗诪专讛 讗砖转讘注 诇讬 讚诇讗 诪讙诇讬转 讗讬砖转讘注 诇讛 诇讗诇讛讗 讬砖专讗诇 诇讗 诪讙诇讬谞讗 讙诇讬讬讛 诇讬讛 诇诪讞专 谞驻拽 讚专砖讛 讘驻讬专拽讗

The Gemara suggests a different proof: Come and hear the following incident: Rabbi Yo岣nan suffered from the illness tzafdina, which affects the teeth and gums. He went to a certain gentile matron who was a well-known healer. She prepared a medicine for him on Thursday and Friday. Rabbi Yo岣nan said to her: What shall I do tomorrow, on Shabbat, when I cannot come to collect the medicine from you? She said to him: You will not need it. Rabbi Yo岣nan asked her: If I do need it, what shall I do? She said to him: Take an oath to me that you will not reveal the remedy, and I will tell you, so that you can prepare it yourself should you need it. Rabbi Yo岣nan took an oath to her: To the God of the Jews, I will not reveal it. She revealed the remedy to him. On the following day Rabbi Yo岣nan went out and taught it publicly, revealing the secret of the remedy.

讜讛讗 讗讬砖转讘注 诇讛 诇讗诇讛讗 讚讬砖专讗诇 诇讗 诪讙诇讬谞讗 讗讘诇 诇注诪讬讛 讬砖专讗诇 诪讙诇讬谞讗 讜讛讗讬讻讗 讞讬诇讜诇 讛砖诐 讚讙诇讬 诇讛 诪注讬拽专讗

The Gemara challenges: But Rabbi Yo岣nan took an oath to her that he would not reveal her secret. The Gemara explains that his vow meant: I will not reveal it to the God of the Jews, which indicates: But I will reveal it to His people, the Jews. The Gemara challenges: But even so, isn鈥檛 there a desecration of God鈥檚 name, as the matron now thinks that a great man of Rabbi Yo岣nan鈥檚 stature violated his vow? The Gemara answers that he revealed it to her at the outset. As soon as she disclosed the remedy to him, he informed her that his vow would not prevent him from publicizing it.

讗诇诪讗 讻诪讻讛 砖诇 讞诇诇 讚诪讬讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 砖讗谞讬 爪驻讚讬谞讗 讛讜讗讬诇 讜诪转讞讬诇 讘驻讛 讜讙讜诪专 讘讘谞讬 诪注讬讬诐

With regard to the issue at hand, the Gemara infers: Apparently, an affliction that affects the gums is similar to an internal injury, as it was permitted for Rabbi Yo岣nan to prepare the remedy on Shabbat. Rav Na岣an bar Yitz岣k said: Tzafdina is different, since it begins in the mouth, and ends in the intestines, i.e., the disease spreads until it infects one鈥檚 intestines, and therefore it is considered an internal affliction even while it is only in the mouth. Consequently, the incident involving Rabbi Yo岣nan affords no proof, and Rabbi Eliezer鈥檚 dilemma remains unresolved.

诪讗讬 住讬诪谞讬讛 专诪讬 诪讬讚讬 讘讬 讻讻讬 讜诪讬讬转讬 讚诪讗 诪讘讬 讚专讬 诪诪讗讬 讛讜讬 诪拽专讬专讬 拽专讬专讬 讚讞讬讟讬 讜诪讞诪讬诪讬 讞诪讬诪讬 讚砖注专讬 讜诪砖讬讜专讬 讻住讗 讚讛专住谞讗 诪讗讬 注讘讚讗 诇讬讛 讗诪专 专讘讬 讗讞讗 讘专讬讛 讚专讘讗 诪讬 砖讗讜专 讜砖诪谉 讝讬转 讜诪诇讞 讜诪专 讘专 专讘 讗砖讬 讗诪专 诪砖讞讗 讚讗讜讜讝讗 讘讙讚驻讗 讚讗讜讜讝讗

The Gemara inquires: What are the symptoms of tzafdina? If one places an item between his teeth, blood flows from the rows of teeth. From what does it result? It results from the consumption of very cold wheat foods, and from very hot barley foods, and from remains of fried fish [kasa deharsena]. With what remedy did the gentile matron treat Rabbi Yo岣nan? Rabbi A岣, son of Rava, said: It was water in which leaven was steeped, olive oil, and salt. And Mar bar Rav Ashi said: She smeared goose fat over his gums with a goose feather.

讗诪专 讗讘讬讬 讗谞讗 注讘讚讬 讻讜诇讛讜 讜诇讗 讗讬转住讗讬 注讚 讚讗诪专 诇讬 讛讛讜讗 讟讬讬注讗 讗讬讬转讬 拽砖讬讬转讗 讚讝讬转讗 讚诇讗 诪诇讜 转讬诇转讗 讜拽诇谞讛讜 讗诪专讗 讞讚转讗 讜讚讘讬拽 讘讬讛 讚讚专讬 注讘讚讬 讛讻讬 讜讗讬转住讗讬

Abaye said: I prepared 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.

讜专讘讬 讬讜讞谞谉 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诇 诪讻讛 砖诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗讬谉 诪转专驻讗讬谉 诪讛谉 讗讚诐 讞砖讜讘 砖讗谞讬

搂 It was stated above that Rabbi Yo岣nan sought the medical attention of a gentile. The Gemara asks: And how could Rabbi Yo岣nan do so? But doesn鈥檛 Rabba bar bar 岣na say that Rabbi Yo岣nan says: With regard to any injury for which Shabbat is desecrated, one may not be treated by gentiles. Tzafdina is a disease for which Shabbat is desecrated, and yet Rabbi Yo岣nan was treated by a gentile. The Gemara answers: An important person such as Rabbi Yo岣nan is different, as gentiles would not dare to kill him.

讜讛讗 专讘讬 讗讘讛讜 讚讗讚诐 讞砖讜讘 讛讜讛 讜专诪讗 诇讬讛 讬注拽讘 诪讬谞讗讛 住诪讗 讗砖拽讬讛 讜讗讬 诇讗 专讘讬 讗诪讬 讜专讘讬 讗住讬 讚诇讞讻讜讛讜 诇砖拽讬讛 驻住拽讬讛 诇砖拽讬讛

The Gemara questions this: But Rabbi Abbahu was an important person, and yet Ya鈥檃kov the heretic placed upon his leg a salve that was actually a poison. And if it were not for Rabbi Ami and Rabbi Asi, who licked his leg to remove the poison, his leg would have had to be amputated. Apparently, Ya鈥檃kov the heretic attempted to kill Rabbi Abbahu despite the fact that Rabbi Abbahu was an important person.

讚专讘讬 讬讜讞谞谉 专讜驻讗 诪讜诪讞讛 讛讜讛 讚专讘讬 讗讘讛讜 谞诪讬 专讜驻讗 诪讜诪讞讛 讛讜讛 砖讗谞讬 专讘讬 讗讘讛讜 讚诪讜拽诪讬 讘讬讛 诪讬谞讬 讘谞驻砖讬讬讛讜 转诪转 谞驻砖讬 注诐 驻诇砖转讬诐

The Gemara explains: The healer of Rabbi Yo岣nan was an expert physician who would not jeopardize her reputation by harming him. The Gemara rejects this explanation: But the healer of Rabbi Abbahu was also an expert physician. The Gemara answers: The case involving Rabbi Abbahu is different, as heretics establish within themselves the attitude of: 鈥淟et me die with the Philistines鈥 (Judges 16:30), i.e., heretics are willing to risk their lives in order to hurt Jews, due to their religious disputes. By contrast, gentiles will not jeopardize their own reputation for this purpose, and therefore it was permitted for Rabbi Yo岣nan to be treated by the matron.

讗诪专 砖诪讜讗诇 讛讗讬 驻讚注转讗 住讻谞转讗 讛讬讗 讜诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 诪讗讬 讗住讜转讗 诇诪讬驻住拽 讚诪讗 转讞诇讬 讘讞诇讗 诇讗住讜拽讬 讙专讚讗 讚讬讘诇讗 讜讙讬专讚讗 讚讗住谞讗 讗讜 谞讬拽专讗 诪拽讬诇拽诇转讗

搂 The Gemara lists a series of afflictions and their remedies. Shmuel said: This gash caused by a sword is considered a danger to one鈥檚 life, and one may desecrate Shabbat for its treatment. The Gemara asks: What is the remedy for this wound? To stop the blood flow one should consume cress soaked in vinegar. To cause flesh to emerge over the gash, one applies a salve made of yavla scrapings and thornbush scrapings, or a salve made from the worms of the trash.

讗诪专 专讘 住驻专讗 讛讗讬 注讬谞讘转讗 驻专讜讜谞拽讗 讚诪诇讗讻讗 讚诪讜转讗 讛讬讗 诪讗讬 讗住讜转讗 讟讬讙谞讗 讘讚讜讘砖讗 讗讜 讻专驻住讗 讘讟讬诇讬讬讗 讗讚讛讻讬 讜讛讻讬 诇讬转讬 注讬谞讘转讗 讘转 诪讬谞讗 讜谞讬讙谞讚专 注讬诇讜讬 讞讬讜专转讬 诇讞讬讜专转讬 讜讗讜讻诪转讬 诇讗讜讻诪转讬

Rav Safra said: These grapelike boils are the forerunners [parvanka] of the Angel of Death, i.e., they often precede one鈥檚 death. The Gemara asks: What is the remedy? The remedy is either a tigna plant soaked in honey or parsley soaked in wine. In the meantime, while the plants are soaking, one should bring a grape of the same size and rub it on the boil, a white grape for a white boil, and a black grape for a black boil.

讗诪专 专讘讗 讛讗讬 住讬诪讟讗 驻专讜讜谞拽讗 讚讗砖转讗 讛讬讗 诪讗讬 讗住讜转讗 诇诪讞讬讬讛 砖讬转讬谉 讗讬转拽讜讟诇讬 讜诇讬拽专注讬讛 砖转讬 讜注专讘 讜讛谞讬 诪讬诇讬 讚诇讗 讞讬讜专 专讬砖讬讛 讗讘诇 讞讬讜专 专讬砖讬讛 诇讬转 诇谉 讘讛

Rava said: This abscess [simta] is the forerunner of fever. The Gemara asks: What is the remedy? One should snap [itkutlei] the boil sixty times with his fingers, i.e., click one鈥檚 fingers on the boil, and then he should tear it vertically and horizontally. The Gemara comments: And this statement applies only in a case where the head of the abscess has not whitened, but if its head has whitened, we have no problem with it, i.e., it is in the process of healing, and it does not pose any danger.

专讘讬 讬注拽讘 讞砖

Rabbi Ya鈥檃kov suffered

讘驻讬拽注讗 讗讜专讬 诇讬讛 专讘讬 讗诪讬 讜讗诪专讬 诇讛 专讘讬 讗住讬 讗讜专讬 诇讬讛 诇讬转讬 砖讘 讘讬谞讬 讗讛诇讗 转讜诇谞讗 讜爪讬讬专 诇讬讛 讘讞诇诇讗 讚讘讬 爪讜讗专讗 讜诇讬讻专讬讱 注讬诇讜讬讛 谞讬专讗 讘专拽讗 讜讟诪讬砖 诇讬讛 讘谞讟驻讗 讞讬讜专讗 讜诇讬拽诇讬讛 讜讘讚专 诇讬讛 注讬诇讜讬讛 讗讚讛讻讬 讜讛讻讬 诇讬转讬 拽砖讬转讗 讚讗住谞讗 诇讬谞讞 驻讬拽注讗 诇讛讚讬 驻讬拽注讗

from hemorrhoids. Rabbi Ami instructed him, and some say that Rabbi Asi instructed him that he should bring seven seeds of ice plant that are red like a worm and bind them in the collar of a shirt, and then he should wrap a strip of hair around it, and dip the bundle in white naphtha and he should burn it and spread the ashes upon the sores. In the meantime, he should bring the kernel of a bramble [asna] fruit and place its crevice against his own crevice, i.e., the anus.

讜讛谞讬 诪讬诇讬 驻讬拽注讗 注讬诇讗讛 驻讬拽注讗 转转讗讛 诪讗讬 诇讬讬转讬 转专讘讗 讚爪驻讬专转讗 讚诇讗 讗驻转讞 讜诇讬驻砖专 讜诇讬砖讚讬 讘讬讛

The Gemara remarks: And this matter applies only to the upper crevice, which is located at the outer edge of the anus and can be treated with bramble fruit. What should one do if he is experiencing pain in the lower crevice, located deeper within the rectum? He should bring the fat of a goat that has not yet opened, i.e., given birth, and he should melt it and then he should apply it to the irritated area.

讜讗讬 诇讗 诇讬讬转讬 转诇转 讟专驻讗 拽专讗 讚诪讬讬讘砖讬 讘讟讜诇讗 讜诇讬拽诇讬 讜诇讬讘讚专 注讬诇讜讬讛 讜讗讬 诇讗 诇讬讬转讬 诪砖拽讚讬 讞诇讝讜谞讬 讜讗讬 诇讗 诪讬讬转讬 诪砖讞 拽讬专讗 讜诇讬谞拽讜讟 讘砖讞拽讬 讚讻讬转谞讗 讘拽讬讬讟讗 讜讚注诪专 讙讜驻谞讗 讘住讬转讜讜讗

And if this is not possible, he should bring three pumpkin leaves that were dried in the shade and he should burn them, and then he should spread the ashes upon the irritated area. And if this is not possible, he should bring snail shells instead. And if this is also not possible, he should bring oil mixed with wax [kira] and he should smear it upon worn flax clothing in summer, or worn cotton clothing in winter, and place it upon the irritated area.

专讘讬 讗讘讛讜 讞砖 讘讗讜讚谞讬讛 讗讜专讬 诇讬讛 专讘讬 讬讜讞谞谉 讜讗诪专讬 诇讬讛 讘讬 诪讚专砖讗 诪讗讬 讗讜专讬 诇讬讛 讻讬 讛讗 讚讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 诇讗 讗讬讘专讬 讻讜诇讬讬转讗 讗诇讗 诇讗讜讚谞讗 讜讗诪专 专讘讗 讗诪专 诇讬 诪谞讬讜诪讬 讗住讬讗 讻讜诇讛讜 砖拽讬讬谞讜 拽砖讜 诇讗讜讚谞讗 诇讘专 诪诪讬讗 讚讻讜诇讬讬转讗 诇讬讬转讬 讻讜诇讬讬转讗 讚讘专讞讗 拽专讞讗 讜诇讬拽专注讬讛 砖转讬 讜注专讘 讜诇讬谞讞 讗诪诇诇讗 讚谞讜专讗 讜讛谞讛讜 诪讬讗 讚谞驻拽讬 诪讬谞讬讛 诇讬砖讚讬谞讛讜 讘讗讜讚谞讬讗 诇讗 拽专讬专讬 讜诇讗 讞诪讬诪讬 讗诇讗 驻砖讜专讬

Rabbi Abbahu suffered from pain in his ear. Rabbi Yo岣nan instructed him, and some say that other Sages from the study hall instructed him, how to heal it. The Gemara asks: What did they instruct him? They told him to act in a fashion similar to that which Abaye said: My mother told me that the kidney was created only for the ear, i.e., it can be extremely beneficial to the ear. And Rava said: Minyumi the physician said to me: All liquids are harmful to the ear except for the fluid of the kidneys. Therefore, Rabbi Abbahu should bring the kidney of a bald goat [bar岣] and tear it vertically and horizontally and then place it upon dimming coals. And as for those fluids that issue from it, he should apply them to his ear while they are neither cold nor hot, but tepid.

讜讗讬 诇讗 诇讬讬转讬 转专讘讗 讚讞讬驻讜砖转讗 讙诪诇谞讬转讗 讜诇讬驻砖专 讜诇讬砖讚讬 讘讬讛 讜讗讬 诇讗 诇诪诇讬讬讛 诇讗讜讚谞讬讛 诪讬砖讞讗 讜诇讬注讘讚 砖讘 驻转讬诇转讗 讚讗住驻住转讗 讜诇讬转讬 砖讜驻转讗 讚转讜诪讗 讜诇讬转讜讘 讘专拽讗 讘讞讚 专讬砖讗 讜诇讬转诇讬 讘讛讜 谞讜专讗 讜讗讬讚讱 专讬砖讗 诪讜转讘讗 讘讗讜讚谞讗 讜诇讬转讜讘 讗讜讚谞讬讛 诇讛讚讗 谞讜专讗 讜讬讝讚讛专 诪讝讬拽讗 讜谞讬砖拽讜诇 讞讚讗 讜谞谞讞 讞讚讗

The Gemara adds: And if this is not possible, he should bring the fat of a large beetle and melt it and apply it to the ear. And if not, he should fill his ear with oil and prepare seven wicks made of alfalfa [aspasta] and bring dried garlic ends, and tie the ends to the wicks with a strip of hair at one end, and set the wicks aflame. And he should place the other end of each wick in his ear one at a time, and place his ear opposite the flame. Parenthetically, the Gemara notes: And he should be cautious of drafts and avoid them, as they will harm his ear. The Gemara continues: And he should take one wick and remove one wick, i.e., replace each wick as it is consumed until all seven have been used.

诇讬砖谞讗 讗讞专讬谞讗 讜讗讬 诇讗 诇讬讬转讬 砖讘 驻转讬诇转讗 讘讬拽专讗 讜砖讬讬祝 诇讬讛 诪讬砖讞讗 讚讗住驻住转讗 讜谞讬讬转讬 讞讚 专讬砖讗 讘谞讜专讗 讜讞讚 专讬砖讗 讘讗讜讚谞讬讛 讜谞砖拽讜诇 讞讚讗 讜谞谞讞 讞讚讗 讜讬讝讚讛专 诪讝讬拽讗

The Gemara presents another version of this remedy: And if not, he should bring seven wicks of wax tapers and smear them with alfalfa oil, and place one end of each wick in the flame and one end in his ear, and take one wick and remove one wick. And again he should be cautious of drafts.

讜讗讬 诇讗 诇讬讬转讬 讗讜讚专讗 讚谞讚讗 讚诇讗 诪砖拽讬祝 讜谞谞讞 讘讛 讜诇转诇讬讬讛 诇讗讜讚谞讬讛 诇讛讚讬 谞讜专讗 讜诪讝讚讛专 诪讝讬拽讗 讜讗讬 诇讗 诇讬讬转讬 讙讜讘转讗 讚拽谞讬讗 注转讬拽讗 讘专 诪讗讛 砖谞讬谉 讜诇讬诪诇讞讬讛 诪讬诇讞讗 讙诇诇谞讬转讗 讜诇拽诇讬 讜诇讬讚讘拽 讜住讬诪谞讱 专讟讬讘讗 诇讬讘砖转讗 讜讬讘砖转讗 诇专讟讬讘讗

And if this is not possible, he should bring fiber that was dried but not combed and place it in his ear, and then bring his ear opposite the flame. And he should be cautious of drafts. And if not, he should bring the tube of an aged reed that is one hundred years old, i.e., that has been detached from the ground for a century, and salt it with rock salt and then burn it and stick it in his ear. The Gemara adds: And your mnemonic to remember these remedies is this: Moist cures are prescribed for dry afflictions, and dry cures are prescribed for moist afflictions.

讗诪专 专讘讛 讘专 讝讜讟专讗 讗诪专 专讘讬 讞谞讬谞讗 诪注诇讬谉 讗讝谞讬诐 讘砖讘转 转谞讬 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 讘讬讚 讗讘诇 诇讗 讘住诐 讗讬讻讗 讚讗诪专讬 讘住诐 讗讘诇 诇讗 讘讬讚 诪讗讬 讟注诪讗 诪讝专讬祝 讝专讬祝

搂 The Gemara returns to the issue of medical treatment on Shabbat. Rabba bar Zutra says that Rabbi 岣nina says: One may raise his ears to their appropriate position, i.e., set his dislocated jaw, on Shabbat. Rav Shmuel bar Yehuda teaches: This applies only if one raises it by hand, but not by means of medicine. There are those who say the opposite: One may raise his ears by means of medicine, but not by hand. What is the reason that one may not manually raise the ear? It is because doing so might injure [zareif ] the ear, which would constitute a violation of Torah law, whereas applying medicine is a violation of rabbinic law.

讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 注讬谉 砖诪专讚讛 诪讜转专 诇讻讜讞诇讛 讘砖讘转 住讘讜专 诪讬谞讬讛 讛谞讬 诪讬诇讬 讛讜讗 讚砖讞拽讬 住诪谞讬谉 诪讗转诪讜诇 讗讘诇 诪砖讞拽 讘砖讘转 讜讗转讜讬讬 讚专讱 专砖讜转 讛专讘讬诐 诇讗 讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 讜专讘讬 讬注拽讘 砖诪讬讛 诇讚讬讚讬 诪讬驻专砖讗 诪讬谞讬讛 讚专讘 讬讛讜讚讛 讗驻讬诇讜 诪讬砖讞拽 讘砖讘转 讜讗转讜讬讬 讚专讱 专砖讜转 讛专讘讬诐 诪讜转专

Rav Zutra bar Toviyya says that Rav says: With regard to an eye that rebelled, i.e., which is apt to pop out of its socket, it is permitted to apply blue eye shadow to it on Shabbat. The Sages initially concluded from this that this statement applies only where one had already ground the ingredients yesterday, i.e., on Shabbat eve, but if he planned to grind them on Shabbat, or to bring them through a public domain, it would not be permitted, as this would constitute a desecration of Shabbat by Torah law. To dispel this notion, one of the Sages, named Rabbi Ya鈥檃kov, said to them: This matter was explained to me by Rav Yehuda, who said that even if he plans to grind the ingredients on Shabbat and bring it through a public domain, it is permitted.

专讘 讬讛讜讚讛 砖专讗 诇诪讬讻讞诇 注讬谞讗 讘砖讘转 讗诪专 诇讛讜 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 诪讗谉 爪讬讬转 诇讬讛讜讚讛 诪讞讬诇 砖讘讬 诇住讜祝 讞砖 讘注讬谞讬讛 砖诇讞 诇讬讛 砖专讬 讗讜 讗住讬专 砖诇讞 诇讬讛 诇讻讜诇讬 注诇诪讗 砖专讬 诇讚讬讚讱 讗住讬专

The Gemara relates that Rav Yehuda permitted someone to apply blue eye shadow to the eye on Shabbat. Rav Shmuel bar Yehuda said to the Sages: One who adheres to the ruling of Yehuda desecrates Shabbat. Ultimately, Rav Shmuel bar Yehuda himself suffered pain in his eye. He sent a message to Rav Yehuda, asking: Is it permitted or prohibited for me to treat my eye on Shabbat? Rav Yehuda sent back to him: For everyone else, it is permitted; for you, it is prohibited, as you treated my lenient ruling with disdain.

讜讻讬 诪讚讬讚讬 讛讜讗 讚诪专 砖诪讜讗诇 讛讬讗 讛讛讬讗 讗诪转讗 讚讛讜讗讬 讘讬 诪专 砖诪讜讗诇 讚拽讚讞讗 诇讛 注讬谞讗 讘砖讘转讗 爪讜讜讞讗 讜诇讬讻讗 讚讗砖讙讞 讘讛 驻拽注讗 注讬谞讗 诇诪讞专 谞驻拽 诪专 砖诪讜讗诇 讜讚专砖 注讬谉 砖诪专讚讛 诪讜转专 诇讻讜讞诇讛 讘砖讘转 诪讗讬 讟注诪讗 讚砖讜专讬讬谞讬 讚注讬谞讗 讘讗讜讘谞转讗 讚诇讬讘讗 转诇讜

Rav Yehuda continues: But was it of my own accord that I issued this ruling? It is the ruling of Mar Shmuel, as demonstrated in the following incident: There was a certain maidservant who was in the house of Mar Shmuel whose eye became infected on Shabbat. She screamed in pain, but there was no one who attended to her. Eventually, her eye popped out of its socket. The next day, Mar Shmuel went out and taught: With regard to an eye that rebelled, it is permitted to apply blue eye shadow to it on Shabbat. What is the reason for this leniency, seeing as one may desecrate Shabbat only to treat life-threatening afflictions? The reason is that the tendons [shuraynei] of the eye are dependent upon the valves of the heart.

讻讙讜谉 诪讗讬 讗诪专 专讘 讬讛讜讚讛 讻讙讜谉 专讬专讗 讚讬爪讗 讚诪讗 讚讬诪注转讗 讜拽讬讚讞讗 讜转讞诇转 讗讜讻诇讗 诇讗驻讜拽讬 住讜祝 讗讜讻诇讗 讜驻爪讜讞讬 注讬谞讗 讚诇讗

The Gemara asks: What ailment of the eye, for example, is considered life-threatening? Rav Yehuda said: For example, any of the following: Abnormal discharge; the sensation of pricking; blood flow from the eye; excessive tearing; and inflammation; and the onset of infection. This list serves to exclude the final stages of a waning infection that is mostly healed, and the opening of the eye, i.e., treatment administered to improve one鈥檚 eyesight, which are not life-threatening and therefore one is not permitted to treat them on Shabbat.

讗诪专 专讘 讬讛讜讚讛 讝讬讘讜专讗 讜讚讞专讝讬讛 住讬诇讜讗 讜住诪讟讗 讜讚讻讗讬讘 诇讬讛 注讬谞讗 讜讗转讬 注讬诇讜讬讛 讗讬砖转讗 讻讜诇讛讜 讘讬 讘谞讬 住讻谞转讗 讞诪讛 诇讞诪讛 讜住讬诇拽讗 诇爪讬谞讗 讜讞讬诇讜驻讗 住讻谞转讗 讞诪讬诪讬 诇注拽专讘讗 讜拽专讬专讬 诇讝讬讘讜专讗 讜讞讬诇讜驻讗 住讻谞转讗 讞诪讬诪讬 诇住讬诇讜讗 讜拽专讬专讬

Rav Yehuda says: With regard to one who suffers from the sting of a hornet, or the prick of a thorn [silva], or an abscess, or one whose eye pains him, or one overcome by a fever, bathing in a bathhouse is a life-threatening danger for all of these. Additionally, eating radish [岣mma] is good for a fever [岣mma], and eating beets [silka] is good for chills [tzina], but the reverse, i.e., eating radish when one has chills or beets when one has a fever, poses a danger. Similarly, eating hot foods is good for the sting of a scorpion, and cold foods are good for a hornet sting, but the reverse poses a danger. Hot water is good for a thorn embedded in one鈥檚 skin, and cold water is good

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Avodah Zarah 28

The William Davidson Talmud | Powered by Sefaria

Avodah Zarah 28

诪讻讛 砖诇 讞诇诇 讗讬谉 诪转专驻讗讬谉 诪讛谉 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讙讘 讛讬讚 讜讙讘 讛专讙诇 讚讗诪专 专讘 讗讚讗 讘专 诪转谞讛 讗诪专 专讘 讙讘 讛讬讚 讜讙讘 讛专讙诇 讛专讬 讛谉 讻诪讻讛 砖诇 讞诇诇 讜诪讞诇诇讬谉 注诇讬讛谉 讗转 讛砖讘转

internal injury, one may not be treated by them. The Gemara asks: What is the difference between the two versions of Rabbi Yo岣nan鈥檚 statement? There is a difference between them with regard to the case of one who was injured on the back of the hand or the back of the foot. As Rav Adda bar Mattana says that Rav says: Injuries to the back of the hand and the back, i.e., the top, of the foot are like an internal injury, and one may desecrate Shabbat for their treatment.

讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 讻诇 诪讻讛 砖爪专讬讻讛 讗讜诪讚 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗诪专 专讘 砖诪谉 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讜讛讗讬 讗讬砖转讗 爪诪讬专转讗 讻诪讻讛 砖诇 讞诇诇 讚诪讬 讜诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

Rav Zutra bar Toviyya says that Rav says: With regard to any injury that requires a medical evaluation to determine whether or not it is fatal, one may desecrate Shabbat for its treatment. Rav Shemen bar Abba says that Rabbi Yo岣nan says: And a burning fever is similar to an internal injury, and therefore one may desecrate Shabbat for its treatment.

诪讛讬讻谉 诪讻讛 砖诇 讞诇诇 驻讬专砖 专讘讬 讗诪讬 诪谉 讛砖驻讛 讜诇驻谞讬诐 讘注讬 专讘讬 讗诇讬注讝专 讻讻讬 讜砖讬谞讬 诪讗讬 讻讬讜谉 讚讗拽讜砖讬 谞讬谞讛讜 讻诪讻讛 讚讘专讗讬 讚诪讜 讗讜 讚诇诪讗 讻讬讜谉 讚讙讜讗讬 拽讬讬诪讬 讻诪讻讛 砖诇 讞诇诇 讚诪讜

The Gemara inquires: From what point on the body is a wound considered an internal injury? Rabbi Ami explained: From the lips inward. Rabbi Eliezer raises a dilemma: With regard to afflictions located in the gums [kakhei] or teeth, what is the halakha? Do we say that since they are located in firm parts of the body, they are similar to external injuries, or perhaps we say that since they are situated within the mouth, they are similar to internal injuries?

讗诪专 讗讘讬讬 转讗 砖诪注 讛讞讜砖砖 讘砖讬谞讬讜 诇讗 讬讙诪注 讘讛谉 讗转 讛讞讜诪抓 讞讜砖砖 讛讜讗 讚诇讗 讛讗 讻讗讬讘 诇讬讛 讟讜讘讗 砖驻讬专 讚诪讬 讚诇诪讗 转谞讗 讛讬讻讗 讚讻讗讬讘 诇讬讛 讟讜讘讗 讞讜砖砖 谞诪讬 拽专讬 诇讬讛

Abaye said: Come and hear a proof from a mishna (Shabbat 111a): One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat for medicinal purposes, as it is generally prohibited by rabbinic law to perform acts of healing on Shabbat. Abaye infers: It is only when he is merely concerned about pain in his teeth that he may not treat them, which indicates that if it hurts him greatly, it is permitted to seek treatment. The Gemara rejects this inference: Perhaps the tanna also characterizes a situation where it hurts one greatly as one of mere concern.

转讗 砖诪注 专讘讬 讬讜讞谞谉 讞砖 讘爪驻讚讬谞讗 讗讝诇 诇讙讘讛 讚讛讛讬讗 诪讟专讜谞讬转讗 注讘讚讛 讞诪砖讗 讜诪注诇讬 砖讘转讗 讗诪专 诇讛 诇诪讞专 诪讗讬 讗诪专讛 诇讬讛 诇讗 爪专讬讻转 讗讬 爪专讬讻谞讗 诪讗讬 讗诪专讛 讗砖转讘注 诇讬 讚诇讗 诪讙诇讬转 讗讬砖转讘注 诇讛 诇讗诇讛讗 讬砖专讗诇 诇讗 诪讙诇讬谞讗 讙诇讬讬讛 诇讬讛 诇诪讞专 谞驻拽 讚专砖讛 讘驻讬专拽讗

The Gemara suggests a different proof: Come and hear the following incident: Rabbi Yo岣nan suffered from the illness tzafdina, which affects the teeth and gums. He went to a certain gentile matron who was a well-known healer. She prepared a medicine for him on Thursday and Friday. Rabbi Yo岣nan said to her: What shall I do tomorrow, on Shabbat, when I cannot come to collect the medicine from you? She said to him: You will not need it. Rabbi Yo岣nan asked her: If I do need it, what shall I do? She said to him: Take an oath to me that you will not reveal the remedy, and I will tell you, so that you can prepare it yourself should you need it. Rabbi Yo岣nan took an oath to her: To the God of the Jews, I will not reveal it. She revealed the remedy to him. On the following day Rabbi Yo岣nan went out and taught it publicly, revealing the secret of the remedy.

讜讛讗 讗讬砖转讘注 诇讛 诇讗诇讛讗 讚讬砖专讗诇 诇讗 诪讙诇讬谞讗 讗讘诇 诇注诪讬讛 讬砖专讗诇 诪讙诇讬谞讗 讜讛讗讬讻讗 讞讬诇讜诇 讛砖诐 讚讙诇讬 诇讛 诪注讬拽专讗

The Gemara challenges: But Rabbi Yo岣nan took an oath to her that he would not reveal her secret. The Gemara explains that his vow meant: I will not reveal it to the God of the Jews, which indicates: But I will reveal it to His people, the Jews. The Gemara challenges: But even so, isn鈥檛 there a desecration of God鈥檚 name, as the matron now thinks that a great man of Rabbi Yo岣nan鈥檚 stature violated his vow? The Gemara answers that he revealed it to her at the outset. As soon as she disclosed the remedy to him, he informed her that his vow would not prevent him from publicizing it.

讗诇诪讗 讻诪讻讛 砖诇 讞诇诇 讚诪讬讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 砖讗谞讬 爪驻讚讬谞讗 讛讜讗讬诇 讜诪转讞讬诇 讘驻讛 讜讙讜诪专 讘讘谞讬 诪注讬讬诐

With regard to the issue at hand, the Gemara infers: Apparently, an affliction that affects the gums is similar to an internal injury, as it was permitted for Rabbi Yo岣nan to prepare the remedy on Shabbat. Rav Na岣an bar Yitz岣k said: Tzafdina is different, since it begins in the mouth, and ends in the intestines, i.e., the disease spreads until it infects one鈥檚 intestines, and therefore it is considered an internal affliction even while it is only in the mouth. Consequently, the incident involving Rabbi Yo岣nan affords no proof, and Rabbi Eliezer鈥檚 dilemma remains unresolved.

诪讗讬 住讬诪谞讬讛 专诪讬 诪讬讚讬 讘讬 讻讻讬 讜诪讬讬转讬 讚诪讗 诪讘讬 讚专讬 诪诪讗讬 讛讜讬 诪拽专讬专讬 拽专讬专讬 讚讞讬讟讬 讜诪讞诪讬诪讬 讞诪讬诪讬 讚砖注专讬 讜诪砖讬讜专讬 讻住讗 讚讛专住谞讗 诪讗讬 注讘讚讗 诇讬讛 讗诪专 专讘讬 讗讞讗 讘专讬讛 讚专讘讗 诪讬 砖讗讜专 讜砖诪谉 讝讬转 讜诪诇讞 讜诪专 讘专 专讘 讗砖讬 讗诪专 诪砖讞讗 讚讗讜讜讝讗 讘讙讚驻讗 讚讗讜讜讝讗

The Gemara inquires: What are the symptoms of tzafdina? If one places an item between his teeth, blood flows from the rows of teeth. From what does it result? It results from the consumption of very cold wheat foods, and from very hot barley foods, and from remains of fried fish [kasa deharsena]. With what remedy did the gentile matron treat Rabbi Yo岣nan? Rabbi A岣, son of Rava, said: It was water in which leaven was steeped, olive oil, and salt. And Mar bar Rav Ashi said: She smeared goose fat over his gums with a goose feather.

讗诪专 讗讘讬讬 讗谞讗 注讘讚讬 讻讜诇讛讜 讜诇讗 讗讬转住讗讬 注讚 讚讗诪专 诇讬 讛讛讜讗 讟讬讬注讗 讗讬讬转讬 拽砖讬讬转讗 讚讝讬转讗 讚诇讗 诪诇讜 转讬诇转讗 讜拽诇谞讛讜 讗诪专讗 讞讚转讗 讜讚讘讬拽 讘讬讛 讚讚专讬 注讘讚讬 讛讻讬 讜讗讬转住讗讬

Abaye said: I prepared 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.

讜专讘讬 讬讜讞谞谉 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诇 诪讻讛 砖诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗讬谉 诪转专驻讗讬谉 诪讛谉 讗讚诐 讞砖讜讘 砖讗谞讬

搂 It was stated above that Rabbi Yo岣nan sought the medical attention of a gentile. The Gemara asks: And how could Rabbi Yo岣nan do so? But doesn鈥檛 Rabba bar bar 岣na say that Rabbi Yo岣nan says: With regard to any injury for which Shabbat is desecrated, one may not be treated by gentiles. Tzafdina is a disease for which Shabbat is desecrated, and yet Rabbi Yo岣nan was treated by a gentile. The Gemara answers: An important person such as Rabbi Yo岣nan is different, as gentiles would not dare to kill him.

讜讛讗 专讘讬 讗讘讛讜 讚讗讚诐 讞砖讜讘 讛讜讛 讜专诪讗 诇讬讛 讬注拽讘 诪讬谞讗讛 住诪讗 讗砖拽讬讛 讜讗讬 诇讗 专讘讬 讗诪讬 讜专讘讬 讗住讬 讚诇讞讻讜讛讜 诇砖拽讬讛 驻住拽讬讛 诇砖拽讬讛

The Gemara questions this: But Rabbi Abbahu was an important person, and yet Ya鈥檃kov the heretic placed upon his leg a salve that was actually a poison. And if it were not for Rabbi Ami and Rabbi Asi, who licked his leg to remove the poison, his leg would have had to be amputated. Apparently, Ya鈥檃kov the heretic attempted to kill Rabbi Abbahu despite the fact that Rabbi Abbahu was an important person.

讚专讘讬 讬讜讞谞谉 专讜驻讗 诪讜诪讞讛 讛讜讛 讚专讘讬 讗讘讛讜 谞诪讬 专讜驻讗 诪讜诪讞讛 讛讜讛 砖讗谞讬 专讘讬 讗讘讛讜 讚诪讜拽诪讬 讘讬讛 诪讬谞讬 讘谞驻砖讬讬讛讜 转诪转 谞驻砖讬 注诐 驻诇砖转讬诐

The Gemara explains: The healer of Rabbi Yo岣nan was an expert physician who would not jeopardize her reputation by harming him. The Gemara rejects this explanation: But the healer of Rabbi Abbahu was also an expert physician. The Gemara answers: The case involving Rabbi Abbahu is different, as heretics establish within themselves the attitude of: 鈥淟et me die with the Philistines鈥 (Judges 16:30), i.e., heretics are willing to risk their lives in order to hurt Jews, due to their religious disputes. By contrast, gentiles will not jeopardize their own reputation for this purpose, and therefore it was permitted for Rabbi Yo岣nan to be treated by the matron.

讗诪专 砖诪讜讗诇 讛讗讬 驻讚注转讗 住讻谞转讗 讛讬讗 讜诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 诪讗讬 讗住讜转讗 诇诪讬驻住拽 讚诪讗 转讞诇讬 讘讞诇讗 诇讗住讜拽讬 讙专讚讗 讚讬讘诇讗 讜讙讬专讚讗 讚讗住谞讗 讗讜 谞讬拽专讗 诪拽讬诇拽诇转讗

搂 The Gemara lists a series of afflictions and their remedies. Shmuel said: This gash caused by a sword is considered a danger to one鈥檚 life, and one may desecrate Shabbat for its treatment. The Gemara asks: What is the remedy for this wound? To stop the blood flow one should consume cress soaked in vinegar. To cause flesh to emerge over the gash, one applies a salve made of yavla scrapings and thornbush scrapings, or a salve made from the worms of the trash.

讗诪专 专讘 住驻专讗 讛讗讬 注讬谞讘转讗 驻专讜讜谞拽讗 讚诪诇讗讻讗 讚诪讜转讗 讛讬讗 诪讗讬 讗住讜转讗 讟讬讙谞讗 讘讚讜讘砖讗 讗讜 讻专驻住讗 讘讟讬诇讬讬讗 讗讚讛讻讬 讜讛讻讬 诇讬转讬 注讬谞讘转讗 讘转 诪讬谞讗 讜谞讬讙谞讚专 注讬诇讜讬 讞讬讜专转讬 诇讞讬讜专转讬 讜讗讜讻诪转讬 诇讗讜讻诪转讬

Rav Safra said: These grapelike boils are the forerunners [parvanka] of the Angel of Death, i.e., they often precede one鈥檚 death. The Gemara asks: What is the remedy? The remedy is either a tigna plant soaked in honey or parsley soaked in wine. In the meantime, while the plants are soaking, one should bring a grape of the same size and rub it on the boil, a white grape for a white boil, and a black grape for a black boil.

讗诪专 专讘讗 讛讗讬 住讬诪讟讗 驻专讜讜谞拽讗 讚讗砖转讗 讛讬讗 诪讗讬 讗住讜转讗 诇诪讞讬讬讛 砖讬转讬谉 讗讬转拽讜讟诇讬 讜诇讬拽专注讬讛 砖转讬 讜注专讘 讜讛谞讬 诪讬诇讬 讚诇讗 讞讬讜专 专讬砖讬讛 讗讘诇 讞讬讜专 专讬砖讬讛 诇讬转 诇谉 讘讛

Rava said: This abscess [simta] is the forerunner of fever. The Gemara asks: What is the remedy? One should snap [itkutlei] the boil sixty times with his fingers, i.e., click one鈥檚 fingers on the boil, and then he should tear it vertically and horizontally. The Gemara comments: And this statement applies only in a case where the head of the abscess has not whitened, but if its head has whitened, we have no problem with it, i.e., it is in the process of healing, and it does not pose any danger.

专讘讬 讬注拽讘 讞砖

Rabbi Ya鈥檃kov suffered

讘驻讬拽注讗 讗讜专讬 诇讬讛 专讘讬 讗诪讬 讜讗诪专讬 诇讛 专讘讬 讗住讬 讗讜专讬 诇讬讛 诇讬转讬 砖讘 讘讬谞讬 讗讛诇讗 转讜诇谞讗 讜爪讬讬专 诇讬讛 讘讞诇诇讗 讚讘讬 爪讜讗专讗 讜诇讬讻专讬讱 注讬诇讜讬讛 谞讬专讗 讘专拽讗 讜讟诪讬砖 诇讬讛 讘谞讟驻讗 讞讬讜专讗 讜诇讬拽诇讬讛 讜讘讚专 诇讬讛 注讬诇讜讬讛 讗讚讛讻讬 讜讛讻讬 诇讬转讬 拽砖讬转讗 讚讗住谞讗 诇讬谞讞 驻讬拽注讗 诇讛讚讬 驻讬拽注讗

from hemorrhoids. Rabbi Ami instructed him, and some say that Rabbi Asi instructed him that he should bring seven seeds of ice plant that are red like a worm and bind them in the collar of a shirt, and then he should wrap a strip of hair around it, and dip the bundle in white naphtha and he should burn it and spread the ashes upon the sores. In the meantime, he should bring the kernel of a bramble [asna] fruit and place its crevice against his own crevice, i.e., the anus.

讜讛谞讬 诪讬诇讬 驻讬拽注讗 注讬诇讗讛 驻讬拽注讗 转转讗讛 诪讗讬 诇讬讬转讬 转专讘讗 讚爪驻讬专转讗 讚诇讗 讗驻转讞 讜诇讬驻砖专 讜诇讬砖讚讬 讘讬讛

The Gemara remarks: And this matter applies only to the upper crevice, which is located at the outer edge of the anus and can be treated with bramble fruit. What should one do if he is experiencing pain in the lower crevice, located deeper within the rectum? He should bring the fat of a goat that has not yet opened, i.e., given birth, and he should melt it and then he should apply it to the irritated area.

讜讗讬 诇讗 诇讬讬转讬 转诇转 讟专驻讗 拽专讗 讚诪讬讬讘砖讬 讘讟讜诇讗 讜诇讬拽诇讬 讜诇讬讘讚专 注讬诇讜讬讛 讜讗讬 诇讗 诇讬讬转讬 诪砖拽讚讬 讞诇讝讜谞讬 讜讗讬 诇讗 诪讬讬转讬 诪砖讞 拽讬专讗 讜诇讬谞拽讜讟 讘砖讞拽讬 讚讻讬转谞讗 讘拽讬讬讟讗 讜讚注诪专 讙讜驻谞讗 讘住讬转讜讜讗

And if this is not possible, he should bring three pumpkin leaves that were dried in the shade and he should burn them, and then he should spread the ashes upon the irritated area. And if this is not possible, he should bring snail shells instead. And if this is also not possible, he should bring oil mixed with wax [kira] and he should smear it upon worn flax clothing in summer, or worn cotton clothing in winter, and place it upon the irritated area.

专讘讬 讗讘讛讜 讞砖 讘讗讜讚谞讬讛 讗讜专讬 诇讬讛 专讘讬 讬讜讞谞谉 讜讗诪专讬 诇讬讛 讘讬 诪讚专砖讗 诪讗讬 讗讜专讬 诇讬讛 讻讬 讛讗 讚讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 诇讗 讗讬讘专讬 讻讜诇讬讬转讗 讗诇讗 诇讗讜讚谞讗 讜讗诪专 专讘讗 讗诪专 诇讬 诪谞讬讜诪讬 讗住讬讗 讻讜诇讛讜 砖拽讬讬谞讜 拽砖讜 诇讗讜讚谞讗 诇讘专 诪诪讬讗 讚讻讜诇讬讬转讗 诇讬讬转讬 讻讜诇讬讬转讗 讚讘专讞讗 拽专讞讗 讜诇讬拽专注讬讛 砖转讬 讜注专讘 讜诇讬谞讞 讗诪诇诇讗 讚谞讜专讗 讜讛谞讛讜 诪讬讗 讚谞驻拽讬 诪讬谞讬讛 诇讬砖讚讬谞讛讜 讘讗讜讚谞讬讗 诇讗 拽专讬专讬 讜诇讗 讞诪讬诪讬 讗诇讗 驻砖讜专讬

Rabbi Abbahu suffered from pain in his ear. Rabbi Yo岣nan instructed him, and some say that other Sages from the study hall instructed him, how to heal it. The Gemara asks: What did they instruct him? They told him to act in a fashion similar to that which Abaye said: My mother told me that the kidney was created only for the ear, i.e., it can be extremely beneficial to the ear. And Rava said: Minyumi the physician said to me: All liquids are harmful to the ear except for the fluid of the kidneys. Therefore, Rabbi Abbahu should bring the kidney of a bald goat [bar岣] and tear it vertically and horizontally and then place it upon dimming coals. And as for those fluids that issue from it, he should apply them to his ear while they are neither cold nor hot, but tepid.

讜讗讬 诇讗 诇讬讬转讬 转专讘讗 讚讞讬驻讜砖转讗 讙诪诇谞讬转讗 讜诇讬驻砖专 讜诇讬砖讚讬 讘讬讛 讜讗讬 诇讗 诇诪诇讬讬讛 诇讗讜讚谞讬讛 诪讬砖讞讗 讜诇讬注讘讚 砖讘 驻转讬诇转讗 讚讗住驻住转讗 讜诇讬转讬 砖讜驻转讗 讚转讜诪讗 讜诇讬转讜讘 讘专拽讗 讘讞讚 专讬砖讗 讜诇讬转诇讬 讘讛讜 谞讜专讗 讜讗讬讚讱 专讬砖讗 诪讜转讘讗 讘讗讜讚谞讗 讜诇讬转讜讘 讗讜讚谞讬讛 诇讛讚讗 谞讜专讗 讜讬讝讚讛专 诪讝讬拽讗 讜谞讬砖拽讜诇 讞讚讗 讜谞谞讞 讞讚讗

The Gemara adds: And if this is not possible, he should bring the fat of a large beetle and melt it and apply it to the ear. And if not, he should fill his ear with oil and prepare seven wicks made of alfalfa [aspasta] and bring dried garlic ends, and tie the ends to the wicks with a strip of hair at one end, and set the wicks aflame. And he should place the other end of each wick in his ear one at a time, and place his ear opposite the flame. Parenthetically, the Gemara notes: And he should be cautious of drafts and avoid them, as they will harm his ear. The Gemara continues: And he should take one wick and remove one wick, i.e., replace each wick as it is consumed until all seven have been used.

诇讬砖谞讗 讗讞专讬谞讗 讜讗讬 诇讗 诇讬讬转讬 砖讘 驻转讬诇转讗 讘讬拽专讗 讜砖讬讬祝 诇讬讛 诪讬砖讞讗 讚讗住驻住转讗 讜谞讬讬转讬 讞讚 专讬砖讗 讘谞讜专讗 讜讞讚 专讬砖讗 讘讗讜讚谞讬讛 讜谞砖拽讜诇 讞讚讗 讜谞谞讞 讞讚讗 讜讬讝讚讛专 诪讝讬拽讗

The Gemara presents another version of this remedy: And if not, he should bring seven wicks of wax tapers and smear them with alfalfa oil, and place one end of each wick in the flame and one end in his ear, and take one wick and remove one wick. And again he should be cautious of drafts.

讜讗讬 诇讗 诇讬讬转讬 讗讜讚专讗 讚谞讚讗 讚诇讗 诪砖拽讬祝 讜谞谞讞 讘讛 讜诇转诇讬讬讛 诇讗讜讚谞讬讛 诇讛讚讬 谞讜专讗 讜诪讝讚讛专 诪讝讬拽讗 讜讗讬 诇讗 诇讬讬转讬 讙讜讘转讗 讚拽谞讬讗 注转讬拽讗 讘专 诪讗讛 砖谞讬谉 讜诇讬诪诇讞讬讛 诪讬诇讞讗 讙诇诇谞讬转讗 讜诇拽诇讬 讜诇讬讚讘拽 讜住讬诪谞讱 专讟讬讘讗 诇讬讘砖转讗 讜讬讘砖转讗 诇专讟讬讘讗

And if this is not possible, he should bring fiber that was dried but not combed and place it in his ear, and then bring his ear opposite the flame. And he should be cautious of drafts. And if not, he should bring the tube of an aged reed that is one hundred years old, i.e., that has been detached from the ground for a century, and salt it with rock salt and then burn it and stick it in his ear. The Gemara adds: And your mnemonic to remember these remedies is this: Moist cures are prescribed for dry afflictions, and dry cures are prescribed for moist afflictions.

讗诪专 专讘讛 讘专 讝讜讟专讗 讗诪专 专讘讬 讞谞讬谞讗 诪注诇讬谉 讗讝谞讬诐 讘砖讘转 转谞讬 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 讘讬讚 讗讘诇 诇讗 讘住诐 讗讬讻讗 讚讗诪专讬 讘住诐 讗讘诇 诇讗 讘讬讚 诪讗讬 讟注诪讗 诪讝专讬祝 讝专讬祝

搂 The Gemara returns to the issue of medical treatment on Shabbat. Rabba bar Zutra says that Rabbi 岣nina says: One may raise his ears to their appropriate position, i.e., set his dislocated jaw, on Shabbat. Rav Shmuel bar Yehuda teaches: This applies only if one raises it by hand, but not by means of medicine. There are those who say the opposite: One may raise his ears by means of medicine, but not by hand. What is the reason that one may not manually raise the ear? It is because doing so might injure [zareif ] the ear, which would constitute a violation of Torah law, whereas applying medicine is a violation of rabbinic law.

讗诪专 专讘 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 注讬谉 砖诪专讚讛 诪讜转专 诇讻讜讞诇讛 讘砖讘转 住讘讜专 诪讬谞讬讛 讛谞讬 诪讬诇讬 讛讜讗 讚砖讞拽讬 住诪谞讬谉 诪讗转诪讜诇 讗讘诇 诪砖讞拽 讘砖讘转 讜讗转讜讬讬 讚专讱 专砖讜转 讛专讘讬诐 诇讗 讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 讜专讘讬 讬注拽讘 砖诪讬讛 诇讚讬讚讬 诪讬驻专砖讗 诪讬谞讬讛 讚专讘 讬讛讜讚讛 讗驻讬诇讜 诪讬砖讞拽 讘砖讘转 讜讗转讜讬讬 讚专讱 专砖讜转 讛专讘讬诐 诪讜转专

Rav Zutra bar Toviyya says that Rav says: With regard to an eye that rebelled, i.e., which is apt to pop out of its socket, it is permitted to apply blue eye shadow to it on Shabbat. The Sages initially concluded from this that this statement applies only where one had already ground the ingredients yesterday, i.e., on Shabbat eve, but if he planned to grind them on Shabbat, or to bring them through a public domain, it would not be permitted, as this would constitute a desecration of Shabbat by Torah law. To dispel this notion, one of the Sages, named Rabbi Ya鈥檃kov, said to them: This matter was explained to me by Rav Yehuda, who said that even if he plans to grind the ingredients on Shabbat and bring it through a public domain, it is permitted.

专讘 讬讛讜讚讛 砖专讗 诇诪讬讻讞诇 注讬谞讗 讘砖讘转 讗诪专 诇讛讜 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 诪讗谉 爪讬讬转 诇讬讛讜讚讛 诪讞讬诇 砖讘讬 诇住讜祝 讞砖 讘注讬谞讬讛 砖诇讞 诇讬讛 砖专讬 讗讜 讗住讬专 砖诇讞 诇讬讛 诇讻讜诇讬 注诇诪讗 砖专讬 诇讚讬讚讱 讗住讬专

The Gemara relates that Rav Yehuda permitted someone to apply blue eye shadow to the eye on Shabbat. Rav Shmuel bar Yehuda said to the Sages: One who adheres to the ruling of Yehuda desecrates Shabbat. Ultimately, Rav Shmuel bar Yehuda himself suffered pain in his eye. He sent a message to Rav Yehuda, asking: Is it permitted or prohibited for me to treat my eye on Shabbat? Rav Yehuda sent back to him: For everyone else, it is permitted; for you, it is prohibited, as you treated my lenient ruling with disdain.

讜讻讬 诪讚讬讚讬 讛讜讗 讚诪专 砖诪讜讗诇 讛讬讗 讛讛讬讗 讗诪转讗 讚讛讜讗讬 讘讬 诪专 砖诪讜讗诇 讚拽讚讞讗 诇讛 注讬谞讗 讘砖讘转讗 爪讜讜讞讗 讜诇讬讻讗 讚讗砖讙讞 讘讛 驻拽注讗 注讬谞讗 诇诪讞专 谞驻拽 诪专 砖诪讜讗诇 讜讚专砖 注讬谉 砖诪专讚讛 诪讜转专 诇讻讜讞诇讛 讘砖讘转 诪讗讬 讟注诪讗 讚砖讜专讬讬谞讬 讚注讬谞讗 讘讗讜讘谞转讗 讚诇讬讘讗 转诇讜

Rav Yehuda continues: But was it of my own accord that I issued this ruling? It is the ruling of Mar Shmuel, as demonstrated in the following incident: There was a certain maidservant who was in the house of Mar Shmuel whose eye became infected on Shabbat. She screamed in pain, but there was no one who attended to her. Eventually, her eye popped out of its socket. The next day, Mar Shmuel went out and taught: With regard to an eye that rebelled, it is permitted to apply blue eye shadow to it on Shabbat. What is the reason for this leniency, seeing as one may desecrate Shabbat only to treat life-threatening afflictions? The reason is that the tendons [shuraynei] of the eye are dependent upon the valves of the heart.

讻讙讜谉 诪讗讬 讗诪专 专讘 讬讛讜讚讛 讻讙讜谉 专讬专讗 讚讬爪讗 讚诪讗 讚讬诪注转讗 讜拽讬讚讞讗 讜转讞诇转 讗讜讻诇讗 诇讗驻讜拽讬 住讜祝 讗讜讻诇讗 讜驻爪讜讞讬 注讬谞讗 讚诇讗

The Gemara asks: What ailment of the eye, for example, is considered life-threatening? Rav Yehuda said: For example, any of the following: Abnormal discharge; the sensation of pricking; blood flow from the eye; excessive tearing; and inflammation; and the onset of infection. This list serves to exclude the final stages of a waning infection that is mostly healed, and the opening of the eye, i.e., treatment administered to improve one鈥檚 eyesight, which are not life-threatening and therefore one is not permitted to treat them on Shabbat.

讗诪专 专讘 讬讛讜讚讛 讝讬讘讜专讗 讜讚讞专讝讬讛 住讬诇讜讗 讜住诪讟讗 讜讚讻讗讬讘 诇讬讛 注讬谞讗 讜讗转讬 注讬诇讜讬讛 讗讬砖转讗 讻讜诇讛讜 讘讬 讘谞讬 住讻谞转讗 讞诪讛 诇讞诪讛 讜住讬诇拽讗 诇爪讬谞讗 讜讞讬诇讜驻讗 住讻谞转讗 讞诪讬诪讬 诇注拽专讘讗 讜拽专讬专讬 诇讝讬讘讜专讗 讜讞讬诇讜驻讗 住讻谞转讗 讞诪讬诪讬 诇住讬诇讜讗 讜拽专讬专讬

Rav Yehuda says: With regard to one who suffers from the sting of a hornet, or the prick of a thorn [silva], or an abscess, or one whose eye pains him, or one overcome by a fever, bathing in a bathhouse is a life-threatening danger for all of these. Additionally, eating radish [岣mma] is good for a fever [岣mma], and eating beets [silka] is good for chills [tzina], but the reverse, i.e., eating radish when one has chills or beets when one has a fever, poses a danger. Similarly, eating hot foods is good for the sting of a scorpion, and cold foods are good for a hornet sting, but the reverse poses a danger. Hot water is good for a thorn embedded in one鈥檚 skin, and cold water is good

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