Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

June 23, 2020 | 讗壮 讘转诪讜讝 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Shabbat 109

Today’s daf is sponsored by Pearl Mattenson in memory of her sister Karen Tendler z”l on the occasion of her 10th yahrzeit.

What things can one do/eat on shabbat for medicinal purposes. What are the criteria for permitting it? Can one soak in a body of water for medicinal purposes? Does it depend on which body of water? The gemara explains all sorts of rememdies that people used in the times of the gemara for various ailments.

诇讙讬讙讬转 转讬拽爪抓 讬讚 诪住诪讗 讬讚 诪讞专砖转 讬讚 诪注诇讛 驻讜诇讬驻讜住 转谞讬讗 专讘讬 谞转谉 讗讜诪专 讘转 讞讜专讬谉 讛讬讗 讝讜 讜诪拽驻讚转 注讚 砖讬专讞讜抓 讬讚讬讜 砖诇砖 驻注诪讬诐 讗诪专 专讘讬 讬讜讞谞谉 驻讜讱 诪注讘讬专 讘转 诪诇讱 讜驻讜住拽 讗转 讛讚诪注讛 讜诪专讘讛 砖讬注专 讘注驻注驻讬讬诐 转谞讬讗 谞诪讬 讛讻讬 专讘讬 讬讜住讬 讗讜诪专 驻讜讱 诪注讘讬专 讘转 诪诇讱 讜驻讜住拽 讗转 讛讚诪注讛 讜诪专讘讛 砖讬注专 讘注驻注驻讬诐

that is placed into a barrel of beer should be severed because the beer will not ferment. A hand that frequently touches the eye causes blindness. A hand that frequently touches the ear causes deafness. A hand that touches the nose or mouth causes polyps [polypus]. It was taught in a baraita that Rabbi Natan says: She is a liberated entity, this evil spirit that rests on one鈥檚 hands before they are washed in the morning, and she refuses to leave until one washes his hands three times. Rabbi Yo岣nan said: When eye shadow is placed on the eyes it causes the evil spirit called the Daughter of the King to pass, and it stops tears and causes eyelashes to grow. That was also taught in a baraita: Rabbi Yosei says: Eye shadow causes the Daughter of the King to pass, and stops tears and causes eyelashes to grow.

讜讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 注诇讬谉 讗讬谉 讘讛诐 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 讬讜住祝 讻讜住讘专转讗 讗讬谉 讘讛 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 砖砖转 讻砖讜转 讗讬谉 讘讛谉 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 讬讜住祝 讻讜住讘专转讗 讗驻讬诇讜 诇讚讬讚讬 拽砖讛 诇讬 讗诪专 专讘 砖砖转 讙专讙讬专讗 讗驻讬诇讜 诇讚讬讚讬 诪注诇讬 讜讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 讻诇 诪讬谞讬 讻砖讜转 砖专讜 诇讘专 诪讟专讜讝讗

And Mar Ukva said that Shmuel said: Leaves that are placed on the eye (Rabbeinu 岣nanel) contain no element of healing, and therefore one may place them on his eyes on Shabbat.
Rav Yosef said: Coriander contains no element of healing.
Rav Sheshet said: Hops contain no element of healing.
Rav Yosef said: Even for me, who is blind, coriander is harmful. He overstated coriander鈥檚 inefficacy, asserting that it is in fact harmful.
Rav Sheshet said: Arugula even for me, despite my blindness, is beneficial.
And Mar Ukva also said that Shmuel said: All types of hops may be eaten on Shabbat except for teruza, which is used exclusively for medicinal purposes.

讗诪专 专讘 讞住讚讗 砖专讬拽讗 讟讜讬讗 砖专讬 驻讬注驻讜注讬 讘讬注讬 讗住讜专 讚讘讬转讛讜 讚讝注讬专讬 注讘讚讗 诇讬讛 诇讞讬讬讗 讘专 讗砖讬 讜诇讗 讗讻诇 讗诪专讛 诇讬讛 诇专讘讱 注讘讚讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讝注讬专讬 诇讟注诪讬讛 讚讗诪专 讝注讬专讬 谞讜转谉 讗讚诐 讬讬谉 爪诇讜诇 讜诪讬诐 爪诇讜诇讬谉 诇转讜讱 讛诪砖诪专转 讘砖讘转 讜讗讬谞讜 讞讜砖砖 讗诇诪讗 讻讬讜谉 讚诪砖转转讬 讛讻讬 诇讗讜 诪讬讚讬 拽注讘讬讚 讛讻讗 谞诪讬 讻讬讜谉 讚诪讬转讻讬诇 讛讻讬 诇讗讜 诪讬讚讬 拽注讘讬讚

Rav 岣sda said: Melon juice, which is beneficial for the intestines, may be strained and drunk on Shabbat (ge鈥檕nim). The juice of pipuim, which are a type of vegetable (Rashba), may not be drunk on Shabbat. The Gemara relates: Ze鈥檌ri鈥檚 wife made melon juice for 岣yya bar Ashi and he did not consume it. She said to him: I made it for your Rabbi, Ze鈥檌ri, and he ate it, and you do not eat it? The Gemara explains: Ze鈥檌ri followed his own reasoning in permitting this drink, as Ze鈥檌ri said: One may place clear wine and clear water into a strainer used to strain dregs from wine on Shabbat without concern. Apparently, since the wine and water are drunk even with what little dregs may remain, one is doing nothing to improve them. Here, too, since melon juice is consumed this way, without being strained and for non-medical purposes, one is doing nothing and it is permitted.

讜讗诪专 诪专 注讜拽讘讗 诪讬 砖谞讙驻讛 讬讚讜 讗讜 专讙诇讜 爪讜诪转讛 讘讬讬谉 讜讗讬谞讜 讞讜砖砖 讗讬讘注讬讗 诇讛讜 讞诇讗 诪讗讬 讗诪专 专讘 讛诇诇 诇专讘 讗砖讬 讻讬 讛讜讬谞讗 讘讬 专讘 讻讛谞讗 讗诪专讬 讞诇讗 诇讗 讗诪专 专讘讗 讜讛谞讬 讘谞讬 诪讞讜讝讗 讜讻讬讜谉 讚诪驻谞拽讬 讗驻讬诇讜 讞诪专讗 谞诪讬 诪住讬 诇讛讜

And Mar Ukva also said: One whose hand or foot was wounded may immerse it in wine on Shabbat to stop the flow of blood, and he need not be concerned that he is violating the prohibition against healing on Shabbat. A dilemma was raised before the Sages: With regard to vinegar, what is the ruling? May one immerse a wound in it? Rav Hillel said to Rav Ashi: When we were in Rav Kahana鈥檚 house they said that vinegar is not permitted, as it is considered actual medicine. Rava said: And these people from Me岣za, since they are delicate, even wine heals them. Therefore, they may not immerse their wounds in wine.

专讘讬谞讗 讗讬拽诇注 诇讘讬 专讘 讗砖讬 讞讝讬讬讛 讚讚专讬讻讗 诇讬讛 讞诪专讗 讗讙讘讗 讚讻专注讬讛 讜讬转讬讘 拽讗 爪诪讬转 诇讬讛 讘讞诇讗 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讛讬诇诇 讞诇讗 诇讗 讗诪专 诇讬讛 讙讘 讛讬讚 讜讙讘 讛专讙诇 砖讗谞讬

The Gemara relates: Ravina happened to come to the house of Rav Ashi. He saw that a donkey stepped on the back of Rav Ashi鈥檚 foot, and Rav Ashi sat and immersed his foot in vinegar on Shabbat. Ravina said to Rav Ashi: Does the Master not hold according to that which Rav Hillel stated, that vinegar is not permitted? He said to him: The back of the hand and the back of the foot are different because their wounds are dangerous.

讗讬讻讗 讚讗诪专讬 讞讝讬讬讛 讚拽讗 爪诪讬转 诇讬讛 讘讞诪专讗 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘讗 讛谞讬 讘谞讬 诪讞讜讝讗 讻讬讜谉 讚诪驻谞拽讬 讗驻讬诇讜 讞诪专讗 谞诪讬 诪住讬 诇讛讜 讜诪专 谞诪讬 讛讗 诪驻谞拽 讗诪专 诇讬讛 讙讘 讛讬讚 讜讙讘 讛专讙诇 砖讗谞讬 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

Some say that Ravina saw that Rav Ashi immersed his foot in wine. Ravina said to him: Does the Master not hold according to that which Rava said: These people from Me岣za, since they are delicate, even wine heals them? And the Master is also delicate. Rav Ashi said to him: The back of the hand and the back of the foot are different, as Rav Adda bar Mattana said that Rav said: A wound on the back of the hand or the back of the foot is like a fatal wound, and one may desecrate Shabbat for it.

转谞讜 专讘谞谉 专讜讞爪讬诐 讘诪讬 讙专专 讘诪讬 讞诪转谉 讘诪讬 注住讬讗 讜讘诪讬 讟讘专讬讗 讗讘诇 诇讗 讘讬诐 讛讙讚讜诇 讜诇讗 讘诪讬 诪砖专讛 讜诇讗 讘讬诪讛 砖诇 住讚讜诐

The Sages taught in a baraita: On Shabbat, one may bathe in the therapeutic hot springs of the waters of Gerar, in the waters of 岣matan, in the waters of Asya, and in the waters of Tiberias; however, one may not bathe in the Great Sea, namely, the Mediterranean sea, nor in water in which flax was soaked, nor in the Sea of Sodom, because people bathe in those bodies of water only for medicinal purposes.

讜专诪讬谞讛讜 专讜讞爪讬诐 讘诪讬 讟讘专讬讗 讜讘讬诐 讛讙讚讜诇 讗讘诇 诇讗 讘诪讬 诪砖专讛 讜诇讗 讘讬诪讛 砖诇 住讚讜诐 拽砖讬讗 讬诐 讛讙讚讜诇 讗讬诐 讛讙讚讜诇

And the Gemara raises a contradiction based on that which was taught in another baraita: One may bathe in the waters of Tiberias on Shabbat and in the Great Sea; but one may not bathe in water in which flax was soaked, nor in the Sea of Sodom. This is difficult because in the first baraita the Sages prohibit bathing in the Great Sea, and in this baraita they permit bathing in the Great Sea.

讗诪专 专讘讬 讬讜讞谞谉 诇讗 拽砖讬讗 讛讗 专讘讬 诪讗讬专 讛讗 专讘讬 讬讛讜讚讛 讚转谞谉 讻诇 讛讬诪讬诐 讻诪拽讜讛 砖谞讗诪专 讜诇诪拽讜讛 讛诪讬诐 拽专讗 讬诪讬诐 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讬诐 讛讙讚讜诇 讻诪拽讜讛 讜诇讗 谞讗诪专 讬诪讬诐 讗诇讗 砖讬砖 讘讜 诪讬谞讬 讬诪讬诐 讛专讘讛

Rabbi Yo岣nan said: This is not difficult, because this baraita, which permits bathing in the Great Sea, is in accordance with the opinion of Rabbi Meir, who deems all seas equal. That baraita, which prohibits bathing there, is in accordance with the opinion of Rabbi Yehuda, who holds that the Great Sea is unlike other seas. As we learned in a mishna: All seas purify like a ritual bath [mikve], as it is stated: 鈥淎nd God called the dry land earth, and the gathering together of the waters [mikve] He called seas鈥 (Genesis 1:10); this is the statement of Rabbi Meir. Rabbi Yehuda says: Only the Great Sea purifies like a ritual bath, and the verse states seas only because there are many seas in the Great Sea, not because all seas purify.

专讘讬 讬讜住讬 讗讜诪专 讻诇 讛讬诪讬诐 诪讟讛专讬谉 讘讝讜讞诇讬谉 讜驻住讜诇讬诐 诇讝讘讬诐 讜诇诪爪讜专注讬诐 讜诇拽讚砖 讘讛谉 诪讬 讞讟讗转 诪转拽讬祝 诇讛 专讘 谞讞诪谉 讘专 讬爪讞拽

Rabbi Yosei says: All seas purify like a ritual bath. They actually purify even more than a ritual bath, as they purify even when they are flowing. Immersion in a sea is purifying not only when its waters are still, but even when they are flowing. That is not the case with a ritual bath, whose waters only purify when still. And sea water is invalid for purifying zavim and lepers and for sanctifying purification water to mix the ashes of the red heifer with it. Those cases require spring water. Rav Na岣an bar Yitz岣k strongly objects to this explanation:

讗讬诪讜专 讚驻诇讬讙讬 诇注谞讬谉 讟讜诪讗讛 讜讟讛专讛 诇注谞讬谉 砖讘转 诪讬 砖诪注转 诇讛讜 讗诇讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讗 拽砖讬讗 讛讗 讚讗讬砖转讛讬 讛讗 讚诇讗 讗讬砖转讛讬

Say that they disagree over the status of the Mediterranean Sea with regard to impurity and purity, but with regard to Shabbat did you hear that they disagree? Rather, Rav Na岣an bar Yitz岣k said: The contradiction between the two baraitot is not difficult. This baraita, which prohibits bathing in the Mediterranean, is referring to a case where one remained in the water and thereby indicated that he bathed in the Mediterranean for its curative effects. That baraita, which permits bathing, is referring to a case where one did not remain in the water, and thereby indicated that he bathed in the Mediterranean for non-medical purposes.

讘诪讗讬 讗讜拽讬诪转讗 诇讘转专讬讬转讗 讚诇讗 讗讬砖转讛讬 讗讬 讚诇讗 讗讬砖转讛讬 讗驻讬诇讜 讘诪讬 诪砖专讛 谞诪讬 讚讛转谞讬讗 专讜讞爪讬谉 讘诪讬 讟讘专讬讗 讜讘诪讬 诪砖专讛 讜讘讬诪讛 砖诇 住讚讜诐 讜讗祝 注诇 驻讬 砖讬砖 诇讜 讞讟讟讬诐 讘专讗砖讜 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖诇讗 谞砖转讛讗 讗讘诇 谞砖转讛讗 讗住讜专

The Gemara asks: And how did you establish this last baraita? Do you say that it is referring to a case where one did not remain in the water? If it is referring to a case where one did not remain in the water, it would be permitted to bathe even in water in which flax was soaked, as it was taught in a baraita: One may bathe on Shabbat in the waters of Tiberias, and in water in which flax was soaked, and in the Sodom Sea, and this is even though one has wounds on his head that are healed by bathing in these waters. In what case is this statement said? In a case where one did not remain in the water, since it appears that he entered the water to cool himself. However, if one remained in the water it is prohibited.

讗诇讗 讬诐 讛讙讚讜诇 讗讬诐 讛讙讚讜诇 诇讗 拽砖讬讗 讛讗 讘讬驻讬谉 砖讘讜 讛讗 讘专注讬诐 砖讘讜 诪讬 诪砖专讛 讗诪讬 诪砖专讛 谞诪讬 诇讗 拽砖讬讗 讛讗 讚讗讬砖转讛讬 讛讗 讚诇讗 讗讬砖转讛讬:

Rather, the contradiction between the baraita that permits bathing in the Great Sea on Shabbat and the baraita that prohibits bathing in the Great Sea on Shabbat is not difficult. There is a distinction between the two. This baraita, which permits doing so, is referring to the pure water in it, i.e., the area in the Great Sea in which one bathes for pleasure during the week. That baraita, which prohibits bathing, is referring to the polluted water in it, which people enter only for medicinal purposes. And with regard to the contradiction between one statement with regard to the water in which flax was soaked and the other statement about water in which flax was soaked, it is also not difficult. There is a distinction between the two statements. This baraita, which prohibits bathing on Shabbat in water in which flax was soaked, is referring to a case where one remained in the water and thereby indicated that he was bathing for medicinal purposes. That baraita, which permits bathing on Shabbat in water in which flax was soaked, is referring to a case where one did not remain there. It is permitted to bathe in that water for non-medical purposes.

诪转谞讬壮 讗讬谉 讗讜讻诇讬谉 讗讬讝讘讬讜谉 讘砖讘转 诇驻讬 砖讗讬谞讜 诪讗讻诇 讘专讬讗讬诐 讗讘诇 讗讜讻诇 讛讜讗 讗转 讬讜注讝专 讜砖讜转讛 讗讘讜讘专讜讗讛 讻诇 讛讗讜讻诇讬谉 讗讜讻诇 讗讚诐 诇专驻讜讗讛 讜讻诇 讛诪砖拽讬谉 砖讜转讛 讞讜抓 诪诪讬 讚拽诇讬诐 讜讻讜住 注讬拽专讬谉 诪驻谞讬 砖讛谉 诇讬专讜拽讛 讗讘诇 砖讜转讛 讛讜讗 诪讬 讚拽诇讬诐 诇爪诪讗讜 讜住讱 砖诪谉 注讬拽专讬谉 砖诇讗 诇专驻讜讗讛:

MISHNA: One may not eat eizoveyon on Shabbat because healthy people do not eat it, and therefore it is clear that anyone eating it is doing so for its medicinal value. However, one may eat a plant called yo鈥檈zer and may drink abuvro鈥檈. Furthermore, all types of food that healthy people eat may be eaten by a person even for medicinal purposes. And one may drink all drinks except for water from palm trees and a kos ikarin because they are known as a remedy for jaundice. Therefore, it is prohibited to drink them on Shabbat for curative purposes. However, one may drink palm tree water on Shabbat in order to quench his thirst, and one may smear ikarin oil on himself for non-medical purposes.

讙诪壮 讗诪专 专讘 讬讜住祝 讗讝讜讘 讗讘专转讛 讘专 讛诪讙 讗讬讝讘讬讜谉 讗讘专转讛 讘专 讛讬谞讙 注讜诇讗 讗诪专 诪专讜讗 讞讬讜专讗 注讜诇讗 讗讬拽诇注 诇讘讬 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 讗讬讬转讜 诇拽诪讬讛 诪专讜讗 讞讬讜专讗 讗诪专 讛讬讬谞讜 讗讝讜讘 讚讻转讬讘 讘讗讜专讬讬转讗 专讘 驻驻讬 讗诪专 砖讜诪砖讜拽 讗诪专 专讘 讬专诪讬讛 诪讚讬驻转讬 讻讜讜转讬讛 讚专讘 驻驻讬 诪住转讘专讗 讚转谞谉 诪爪讜转 讗讝讜讘 砖诇砖讛 拽诇讞讬谉 讜讘讛谉 砖诇砖讛 讙讘注讜诇讬谉 讜砖讜诪砖讜拽 讛讜讗 讚诪砖转讻讞讗 讛讻讬 诇诪讗讬 讗讻诇讬 诇讬讛 诇拽讜拽讗讬谞讬 讘诪讗讬 讗讻诇讬 诇讬讛 讘砖讘注 转诪专讬 讗讜讻诪转讗 诪诪讗讬 讛讜讬讗 诪拽讬诪讞讗 讚砖注专讬 (讘诪谞讗) 讚讞诇讬祝 注诇讬讛 讗专讘注讬谉 讬讜诪讬谉:

GEMARA: Rav Yosef said: Unspecified hyssop mentioned in the Torah is called abarta bar hamag in Babylonia, and eizoveyon is called abarta bar hing. Ulla said: The hyssop mentioned in the Torah is white sage. The Gemara relates: Ulla happened to come to the house of Rav Shmuel bar Yehuda. They brought white sage before him. He said: This is the hyssop that is written in the Torah. Rav Pappi said: Hyssop is the root called shumeshuk. Rav Yirmeya of Difti said: In accordance with the opinion of Rav Pappi it is reasonable, as we learned in a mishna: The mitzva of hyssop is that one take three branches each with three stems, and shumeshuk is the species that is found with that configuration of three stems on each of its branches. The Gemara says: For what purpose do people eat it? It is eaten for curing intestinal worms. And with what is it eaten? It is eaten with seven black dates. From what do worms come into being in the intestines? They come into being from eating barley flour from a vessel that held the flour for forty days since it was ground.

讗讘诇 讗讜讻诇 讛讜讗 讗转 讬讜注讝专: 诪讗讬 讬讜注讝专 驻讜转谞拽 诇诪讗讬 讗讻诇讬 诇讛 诇讗专拽转讗 讘诪讗讬 讗讻诇讬 诇讛 讘砖讘注 转诪专讬 讞讬讜讜专转讗 诪诪讗讬 讛讜讬讗 诪讗讜诪爪讗 讜诪讬讗 讗诇讬讘讗 专讬拽谞讗 讜诪讘讬砖专讗 砖诪谞讗 讗诇讬讘讗 专讬拽谞讗 讜诪讘讬砖专讗 讚转讜专讗 讗诇讬讘讗 专讬拽谞讗 诪讗诪讙讜讝讗 讗诇讬讘讗 专讬拽谞讗 讜诪讙讬专讬 讚专讜讘讬讗 讗诇讬讘讗 专讬拽谞讗 讜诪砖转讬 诪讬讗 讗讘转专讬讛

We learned in the mishna: However, one may eat the yo鈥檈zer plant. The Gemara asks: What is yo鈥檈zer? The Gemara answers: It is the vegetable known as potnak. For what is it eaten? It is eaten to cure liver worms. With what is it eaten? It is eaten with seven white dates. From what do worms come into being in the liver? From eating raw meat with water on an empty stomach, and from eating fatty meat on an empty stomach, and from eating ox meat on an empty stomach, and from eating nuts on an empty stomach, and from eating fenugreek shoots on an empty stomach and drinking water thereafter.

讜讗讬 诇讗 诇讬讘诇注 转讞诇讬 讞讬讜讜专转讗 讜讗讬 诇讗 诇讬转讬讘 讘转注谞讬转讗 讜诇讬转讬 讘讬砖专讗 砖诪谞讗 讜诇讬砖讚讬 讗讙讜诪专讬 讜诇讬诪讬抓 讙专诪讗 讜诇讬讙诪注 讞诇讗 讜讗讬讻讗 讚讗诪专讬 讞诇讗 诇讗 诪砖讜诐 讚拽砖讬 诇讻讘讚讗 讜讗讬 诇讗 诇讬讬转讬 讙讜专讚讗 讚讗住讬谞转讗 讚讙专讬讚讗 诪注讬诇讗讬 诇转转讗讬 讜诇讗 诪转转讗讬 诇注讬诇讗讬 讚讬诇诪讗 谞驻拽讗 讗讬讬讚讬 驻讜诪讬讛 讜诇讬砖诇拽讛 讘砖讬讻专讗 讘讬 砖讬讘讘讬 讜诇诪讞专 谞住讻专讬谞讜谉 诇谞拽讘讬谉 讚讬讚讬讛 讜诇讬砖转讬 讜讻讬 诪驻谞讬 诪驻谞讬 讗驻砖讬讞讛 讚讚拽诇讗:

And if one has liver worms but does not have any potnak handy, or if one has taken potnak and it did not help, he should swallow white cress. And if he does not have that or if it did not help him, he should sit in fast, and take fatty meat and place it on coals and suck the bone and swallow vinegar. And some say: One should not drink vinegar because it is harmful to the liver. And if none of those options are available, let one take the sawdust that was scraped from the shell of a thorn bush from top to bottom, and not from bottom to top, as perhaps then the worms will come out through his mouth. And let one then boil the scrapings in beer at twilight and the next day close his nostrils and drink it. And when he defecates, he should defecate on the trunk of a palm tree.

讜砖讜转讬谉 讗讘讜讘专讜讗讛: 诪讗讬 讗讘讜讘专讜讗讛 讞讜诪讟专讬讗 诪讗讬 讞讜诪讟专讬讗 讞讜讟专讗 讬讞讬讚讗讛 诇诪讗讬 注讘讚讬 诇讛 诇讙讬诇讜讬讗 讜讗讬 诇讗 诇讬转讬 讞诪砖讗 讻诇讬诇讬 讜讞诪砖讗 讻讜住转讗 讚砖讬讻专讗 讜谞讬砖诇讜拽讬谞讛讜 讘讛讚讬 讛讚讚讬 注讚 讚拽讬讬诪讗 讗讗谞驻拽讗 讜谞讬砖转讬

We learned the mishna: And one may drink abuvro鈥檈 on Shabbat. The Gemara asks: What is abuvro鈥檈? The Gemara answers: It is the plant known as 岣mtareya. The Gemara asks: What is 岣mtareya? It is that which is called the lonely staff. The Gemara asks: For what purpose is it used? It is used for one who drank exposed water from which we suspect a snake drank and left behind its venom. And if one does not have the lonely staff, or if it was ineffective, let him take five roses and five cups of beer and cook them together until there is a quarter of a log of liquid and then drink it.

讗讬诪讬讛 讚专讘 讗讞讚讘讜讬 讘专 讗诪讬 注讘讚讛 诇讬讛 诇讛讛讜讗 讙讘专讗 讞讚 讻诇讬诇讗 讜讞讚 讻讜住转讗 讚砖讬讻专讗 砖诇拽讛 讜讗讬砖拽讬转讬讛 讜砖讙专讗 转谞讜专讗 讜讙专驻转讬讛 讜讗讜转讘讬转讬讛 诇讘讬谞转讗 讘讙讜讜讬讛 讜谞驻拽 讻讛讜爪讗 讬专拽讗

The Gemara relates: Rav A岣dvoi bar Ami鈥檚 mother made this remedy for a certain man who had drunk exposed water suspected of having venom in it. She took one rose and one cup of beer and she boiled them. She gave it to him to drink, and lit the oven, and swept out the coals, and placed a brick inside it on which he could sit and not get burned. And something that appeared like a green leaf emerged, i.e., he vomited the venom.

专讘 讗讜讬讗 讗诪专 专讘讬注转讗 讚讞诇讘讗 诪注讬讝讗 讞讬讜专转讗 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诇讬讬转讬 讗转专讜讙讗 讞诇讬转讗 讜诇讞讬讬拽讬讛 讜诇讬诪诇讬讬讛 讚讜讘砖讗 讜诇讜转讘讛 讘讬 诪讬诇诇讬 讚谞讜专讗 讜诇讬讻诇讬讛 专讘讬 讞谞讬谞讗 讗诪专 诪讬 专讙诇讬诐 讘谞讬 讗专讘注讬诐 讬讜诐 讘专讝讬谞讗 诇讝讬讘讜专讗 专讘讬注讗讛 诇注拽专讘讗 驻诇讙讗 专讬讘注讗 诇讙讬诇讜讬讗 专讬讘注讗 讗驻讬诇讜 诇讻砖驻讬诐 诪注诇讜 讗诪专 专讘讬 讬讜讞谞谉 讗谞讬讙专讜谉 讜讗讘谞讙专 讜转讬专讬讬拽讛 诪注诇讜 讘讬谉 诇讙讬诇讜讬讗 讘讬谉 诇讻砖驻讬诐

Rav Avya said: The remedy for one who has swallowed venom is to drink a quarter of a log of milk from a white goat. Rav Huna bar Yehuda said: Let one bring a sweet citron and make a hole in it, and fill it with honey, and place it among burning coals, and eat it. Rabbi 岣nina said: Urine that is forty days old is an effective remedy for several maladies: A very small cupful is beneficial in treating a hornet sting. A quarter of a log is beneficial in treating a scorpion bite. Half a log is effective in treating one who drank exposed water. A log is even effective in counteracting witchcraft. Rabbi Yo岣nan said: Water in which spinach was boiled [anigron], and water in which banagri grass was boiled [avangar], and balsam are effective for both one who drank exposed water and as an antidote for witchcraft.

讛讗讬 诪讗谉 讚讘诇注 讞讬讜讬讗 诇讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜诇讬专讛讟讬讛 转诇转讗 诪讬诇讬 专讘 砖讬诪讬 讘专 讗砖讬 讞讝讬讬讛 诇讛讛讜讗 讙讘专讗 讚讘诇注 讞讬讜讬讗 讗讬讚诪讬 诇讬讛 讻驻专砖讗 讗讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜讗专讛讟讬讛 拽诪讬讛 转诇转讗 诪讬诇讬 讜谞驻拽 诪讬谞讬讛 讙讜讘讬 讙讜讘讬 讗讬讻讗 讚讗诪专讬 专讘 砖讬诪讬 讘专 讗砖讬 讘诇注 讞讬讜讬讗 讗转讗 讗诇讬讛讜 讗讬讚诪讬 诇讬讛 讻驻专砖讗 讗讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜讗专讛讟讬讛 拽诪讬讛 转诇转讗 诪讬诇讬 讜谞驻拽 诪讬谞讬讛 讙讜讘讬 讙讜讘讬 讛讗讬 诪讗谉 讚讟专拽讬讛 讞讬讜讬讗 诇讬转讬 注讜讘专讗 讚讞诪专讗 讞讬讜专转讗 讜诇讬拽专注讬讛 讜诇讜转讘讬讛 注讬诇讜讬讛 讜讛谞讬 诪讬诇讬 讚诇讗 讗讬砖转讻讞 讟专驻讛 讛讛讜讗

One who swallowed a snake should be fed hops in salt, and then he should be made to run a distance of three mil. The Gemara relates: Rav Shimi bar Ashi saw a person who swallowed a snake, and Rav Ashi appeared to that person as a horseman. Rav Shimi fed him hops with salt and made him run in front of him for three mil, and the snake came out of him in pieces. Some say that Rav Shimi bar Ashi was the one who swallowed a snake, and Elijah came and appeared to Rav Ashi as a horseman. He fed him hops with salt and made him run in front of him for three mil, and the snake came out of him in pieces. One who was bitten by a snake should have the fetus of a white donkey brought to him, and it should be torn open and placed on the snakebite. The Gemara says: And this applies only when the mother does not have a condition that will cause it to die within twelve months [tereifa]. The Gemara relates: There was a certain

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Daf Yomi: One Week at a Time – Shabbat 102-109

This week we will learn 2.5 chapters! We will discuss the activity of building and completing items, writing, weaving, sewing,...
People who live in glass houses

What’s Up, Doc?

This week鈥檚 learning is largely focused on health and medicine 鈥 what is medicinal and therefore forbidden on Shabbat as...
ilana k

Breast is Blessed

My baby woke up from his nap today just as I was sitting down to breakfast, and so I decided...

Shabbat 109

The William Davidson Talmud | Powered by Sefaria

Shabbat 109

诇讙讬讙讬转 转讬拽爪抓 讬讚 诪住诪讗 讬讚 诪讞专砖转 讬讚 诪注诇讛 驻讜诇讬驻讜住 转谞讬讗 专讘讬 谞转谉 讗讜诪专 讘转 讞讜专讬谉 讛讬讗 讝讜 讜诪拽驻讚转 注讚 砖讬专讞讜抓 讬讚讬讜 砖诇砖 驻注诪讬诐 讗诪专 专讘讬 讬讜讞谞谉 驻讜讱 诪注讘讬专 讘转 诪诇讱 讜驻讜住拽 讗转 讛讚诪注讛 讜诪专讘讛 砖讬注专 讘注驻注驻讬讬诐 转谞讬讗 谞诪讬 讛讻讬 专讘讬 讬讜住讬 讗讜诪专 驻讜讱 诪注讘讬专 讘转 诪诇讱 讜驻讜住拽 讗转 讛讚诪注讛 讜诪专讘讛 砖讬注专 讘注驻注驻讬诐

that is placed into a barrel of beer should be severed because the beer will not ferment. A hand that frequently touches the eye causes blindness. A hand that frequently touches the ear causes deafness. A hand that touches the nose or mouth causes polyps [polypus]. It was taught in a baraita that Rabbi Natan says: She is a liberated entity, this evil spirit that rests on one鈥檚 hands before they are washed in the morning, and she refuses to leave until one washes his hands three times. Rabbi Yo岣nan said: When eye shadow is placed on the eyes it causes the evil spirit called the Daughter of the King to pass, and it stops tears and causes eyelashes to grow. That was also taught in a baraita: Rabbi Yosei says: Eye shadow causes the Daughter of the King to pass, and stops tears and causes eyelashes to grow.

讜讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 注诇讬谉 讗讬谉 讘讛诐 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 讬讜住祝 讻讜住讘专转讗 讗讬谉 讘讛 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 砖砖转 讻砖讜转 讗讬谉 讘讛谉 诪砖讜诐 专驻讜讗讛 讗诪专 专讘 讬讜住祝 讻讜住讘专转讗 讗驻讬诇讜 诇讚讬讚讬 拽砖讛 诇讬 讗诪专 专讘 砖砖转 讙专讙讬专讗 讗驻讬诇讜 诇讚讬讚讬 诪注诇讬 讜讗诪专 诪专 注讜拽讘讗 讗诪专 砖诪讜讗诇 讻诇 诪讬谞讬 讻砖讜转 砖专讜 诇讘专 诪讟专讜讝讗

And Mar Ukva said that Shmuel said: Leaves that are placed on the eye (Rabbeinu 岣nanel) contain no element of healing, and therefore one may place them on his eyes on Shabbat.
Rav Yosef said: Coriander contains no element of healing.
Rav Sheshet said: Hops contain no element of healing.
Rav Yosef said: Even for me, who is blind, coriander is harmful. He overstated coriander鈥檚 inefficacy, asserting that it is in fact harmful.
Rav Sheshet said: Arugula even for me, despite my blindness, is beneficial.
And Mar Ukva also said that Shmuel said: All types of hops may be eaten on Shabbat except for teruza, which is used exclusively for medicinal purposes.

讗诪专 专讘 讞住讚讗 砖专讬拽讗 讟讜讬讗 砖专讬 驻讬注驻讜注讬 讘讬注讬 讗住讜专 讚讘讬转讛讜 讚讝注讬专讬 注讘讚讗 诇讬讛 诇讞讬讬讗 讘专 讗砖讬 讜诇讗 讗讻诇 讗诪专讛 诇讬讛 诇专讘讱 注讘讚讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讝注讬专讬 诇讟注诪讬讛 讚讗诪专 讝注讬专讬 谞讜转谉 讗讚诐 讬讬谉 爪诇讜诇 讜诪讬诐 爪诇讜诇讬谉 诇转讜讱 讛诪砖诪专转 讘砖讘转 讜讗讬谞讜 讞讜砖砖 讗诇诪讗 讻讬讜谉 讚诪砖转转讬 讛讻讬 诇讗讜 诪讬讚讬 拽注讘讬讚 讛讻讗 谞诪讬 讻讬讜谉 讚诪讬转讻讬诇 讛讻讬 诇讗讜 诪讬讚讬 拽注讘讬讚

Rav 岣sda said: Melon juice, which is beneficial for the intestines, may be strained and drunk on Shabbat (ge鈥檕nim). The juice of pipuim, which are a type of vegetable (Rashba), may not be drunk on Shabbat. The Gemara relates: Ze鈥檌ri鈥檚 wife made melon juice for 岣yya bar Ashi and he did not consume it. She said to him: I made it for your Rabbi, Ze鈥檌ri, and he ate it, and you do not eat it? The Gemara explains: Ze鈥檌ri followed his own reasoning in permitting this drink, as Ze鈥檌ri said: One may place clear wine and clear water into a strainer used to strain dregs from wine on Shabbat without concern. Apparently, since the wine and water are drunk even with what little dregs may remain, one is doing nothing to improve them. Here, too, since melon juice is consumed this way, without being strained and for non-medical purposes, one is doing nothing and it is permitted.

讜讗诪专 诪专 注讜拽讘讗 诪讬 砖谞讙驻讛 讬讚讜 讗讜 专讙诇讜 爪讜诪转讛 讘讬讬谉 讜讗讬谞讜 讞讜砖砖 讗讬讘注讬讗 诇讛讜 讞诇讗 诪讗讬 讗诪专 专讘 讛诇诇 诇专讘 讗砖讬 讻讬 讛讜讬谞讗 讘讬 专讘 讻讛谞讗 讗诪专讬 讞诇讗 诇讗 讗诪专 专讘讗 讜讛谞讬 讘谞讬 诪讞讜讝讗 讜讻讬讜谉 讚诪驻谞拽讬 讗驻讬诇讜 讞诪专讗 谞诪讬 诪住讬 诇讛讜

And Mar Ukva also said: One whose hand or foot was wounded may immerse it in wine on Shabbat to stop the flow of blood, and he need not be concerned that he is violating the prohibition against healing on Shabbat. A dilemma was raised before the Sages: With regard to vinegar, what is the ruling? May one immerse a wound in it? Rav Hillel said to Rav Ashi: When we were in Rav Kahana鈥檚 house they said that vinegar is not permitted, as it is considered actual medicine. Rava said: And these people from Me岣za, since they are delicate, even wine heals them. Therefore, they may not immerse their wounds in wine.

专讘讬谞讗 讗讬拽诇注 诇讘讬 专讘 讗砖讬 讞讝讬讬讛 讚讚专讬讻讗 诇讬讛 讞诪专讗 讗讙讘讗 讚讻专注讬讛 讜讬转讬讘 拽讗 爪诪讬转 诇讬讛 讘讞诇讗 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讛讬诇诇 讞诇讗 诇讗 讗诪专 诇讬讛 讙讘 讛讬讚 讜讙讘 讛专讙诇 砖讗谞讬

The Gemara relates: Ravina happened to come to the house of Rav Ashi. He saw that a donkey stepped on the back of Rav Ashi鈥檚 foot, and Rav Ashi sat and immersed his foot in vinegar on Shabbat. Ravina said to Rav Ashi: Does the Master not hold according to that which Rav Hillel stated, that vinegar is not permitted? He said to him: The back of the hand and the back of the foot are different because their wounds are dangerous.

讗讬讻讗 讚讗诪专讬 讞讝讬讬讛 讚拽讗 爪诪讬转 诇讬讛 讘讞诪专讗 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘讗 讛谞讬 讘谞讬 诪讞讜讝讗 讻讬讜谉 讚诪驻谞拽讬 讗驻讬诇讜 讞诪专讗 谞诪讬 诪住讬 诇讛讜 讜诪专 谞诪讬 讛讗 诪驻谞拽 讗诪专 诇讬讛 讙讘 讛讬讚 讜讙讘 讛专讙诇 砖讗谞讬 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

Some say that Ravina saw that Rav Ashi immersed his foot in wine. Ravina said to him: Does the Master not hold according to that which Rava said: These people from Me岣za, since they are delicate, even wine heals them? And the Master is also delicate. Rav Ashi said to him: The back of the hand and the back of the foot are different, as Rav Adda bar Mattana said that Rav said: A wound on the back of the hand or the back of the foot is like a fatal wound, and one may desecrate Shabbat for it.

转谞讜 专讘谞谉 专讜讞爪讬诐 讘诪讬 讙专专 讘诪讬 讞诪转谉 讘诪讬 注住讬讗 讜讘诪讬 讟讘专讬讗 讗讘诇 诇讗 讘讬诐 讛讙讚讜诇 讜诇讗 讘诪讬 诪砖专讛 讜诇讗 讘讬诪讛 砖诇 住讚讜诐

The Sages taught in a baraita: On Shabbat, one may bathe in the therapeutic hot springs of the waters of Gerar, in the waters of 岣matan, in the waters of Asya, and in the waters of Tiberias; however, one may not bathe in the Great Sea, namely, the Mediterranean sea, nor in water in which flax was soaked, nor in the Sea of Sodom, because people bathe in those bodies of water only for medicinal purposes.

讜专诪讬谞讛讜 专讜讞爪讬诐 讘诪讬 讟讘专讬讗 讜讘讬诐 讛讙讚讜诇 讗讘诇 诇讗 讘诪讬 诪砖专讛 讜诇讗 讘讬诪讛 砖诇 住讚讜诐 拽砖讬讗 讬诐 讛讙讚讜诇 讗讬诐 讛讙讚讜诇

And the Gemara raises a contradiction based on that which was taught in another baraita: One may bathe in the waters of Tiberias on Shabbat and in the Great Sea; but one may not bathe in water in which flax was soaked, nor in the Sea of Sodom. This is difficult because in the first baraita the Sages prohibit bathing in the Great Sea, and in this baraita they permit bathing in the Great Sea.

讗诪专 专讘讬 讬讜讞谞谉 诇讗 拽砖讬讗 讛讗 专讘讬 诪讗讬专 讛讗 专讘讬 讬讛讜讚讛 讚转谞谉 讻诇 讛讬诪讬诐 讻诪拽讜讛 砖谞讗诪专 讜诇诪拽讜讛 讛诪讬诐 拽专讗 讬诪讬诐 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讬诐 讛讙讚讜诇 讻诪拽讜讛 讜诇讗 谞讗诪专 讬诪讬诐 讗诇讗 砖讬砖 讘讜 诪讬谞讬 讬诪讬诐 讛专讘讛

Rabbi Yo岣nan said: This is not difficult, because this baraita, which permits bathing in the Great Sea, is in accordance with the opinion of Rabbi Meir, who deems all seas equal. That baraita, which prohibits bathing there, is in accordance with the opinion of Rabbi Yehuda, who holds that the Great Sea is unlike other seas. As we learned in a mishna: All seas purify like a ritual bath [mikve], as it is stated: 鈥淎nd God called the dry land earth, and the gathering together of the waters [mikve] He called seas鈥 (Genesis 1:10); this is the statement of Rabbi Meir. Rabbi Yehuda says: Only the Great Sea purifies like a ritual bath, and the verse states seas only because there are many seas in the Great Sea, not because all seas purify.

专讘讬 讬讜住讬 讗讜诪专 讻诇 讛讬诪讬诐 诪讟讛专讬谉 讘讝讜讞诇讬谉 讜驻住讜诇讬诐 诇讝讘讬诐 讜诇诪爪讜专注讬诐 讜诇拽讚砖 讘讛谉 诪讬 讞讟讗转 诪转拽讬祝 诇讛 专讘 谞讞诪谉 讘专 讬爪讞拽

Rabbi Yosei says: All seas purify like a ritual bath. They actually purify even more than a ritual bath, as they purify even when they are flowing. Immersion in a sea is purifying not only when its waters are still, but even when they are flowing. That is not the case with a ritual bath, whose waters only purify when still. And sea water is invalid for purifying zavim and lepers and for sanctifying purification water to mix the ashes of the red heifer with it. Those cases require spring water. Rav Na岣an bar Yitz岣k strongly objects to this explanation:

讗讬诪讜专 讚驻诇讬讙讬 诇注谞讬谉 讟讜诪讗讛 讜讟讛专讛 诇注谞讬谉 砖讘转 诪讬 砖诪注转 诇讛讜 讗诇讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讗 拽砖讬讗 讛讗 讚讗讬砖转讛讬 讛讗 讚诇讗 讗讬砖转讛讬

Say that they disagree over the status of the Mediterranean Sea with regard to impurity and purity, but with regard to Shabbat did you hear that they disagree? Rather, Rav Na岣an bar Yitz岣k said: The contradiction between the two baraitot is not difficult. This baraita, which prohibits bathing in the Mediterranean, is referring to a case where one remained in the water and thereby indicated that he bathed in the Mediterranean for its curative effects. That baraita, which permits bathing, is referring to a case where one did not remain in the water, and thereby indicated that he bathed in the Mediterranean for non-medical purposes.

讘诪讗讬 讗讜拽讬诪转讗 诇讘转专讬讬转讗 讚诇讗 讗讬砖转讛讬 讗讬 讚诇讗 讗讬砖转讛讬 讗驻讬诇讜 讘诪讬 诪砖专讛 谞诪讬 讚讛转谞讬讗 专讜讞爪讬谉 讘诪讬 讟讘专讬讗 讜讘诪讬 诪砖专讛 讜讘讬诪讛 砖诇 住讚讜诐 讜讗祝 注诇 驻讬 砖讬砖 诇讜 讞讟讟讬诐 讘专讗砖讜 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖诇讗 谞砖转讛讗 讗讘诇 谞砖转讛讗 讗住讜专

The Gemara asks: And how did you establish this last baraita? Do you say that it is referring to a case where one did not remain in the water? If it is referring to a case where one did not remain in the water, it would be permitted to bathe even in water in which flax was soaked, as it was taught in a baraita: One may bathe on Shabbat in the waters of Tiberias, and in water in which flax was soaked, and in the Sodom Sea, and this is even though one has wounds on his head that are healed by bathing in these waters. In what case is this statement said? In a case where one did not remain in the water, since it appears that he entered the water to cool himself. However, if one remained in the water it is prohibited.

讗诇讗 讬诐 讛讙讚讜诇 讗讬诐 讛讙讚讜诇 诇讗 拽砖讬讗 讛讗 讘讬驻讬谉 砖讘讜 讛讗 讘专注讬诐 砖讘讜 诪讬 诪砖专讛 讗诪讬 诪砖专讛 谞诪讬 诇讗 拽砖讬讗 讛讗 讚讗讬砖转讛讬 讛讗 讚诇讗 讗讬砖转讛讬:

Rather, the contradiction between the baraita that permits bathing in the Great Sea on Shabbat and the baraita that prohibits bathing in the Great Sea on Shabbat is not difficult. There is a distinction between the two. This baraita, which permits doing so, is referring to the pure water in it, i.e., the area in the Great Sea in which one bathes for pleasure during the week. That baraita, which prohibits bathing, is referring to the polluted water in it, which people enter only for medicinal purposes. And with regard to the contradiction between one statement with regard to the water in which flax was soaked and the other statement about water in which flax was soaked, it is also not difficult. There is a distinction between the two statements. This baraita, which prohibits bathing on Shabbat in water in which flax was soaked, is referring to a case where one remained in the water and thereby indicated that he was bathing for medicinal purposes. That baraita, which permits bathing on Shabbat in water in which flax was soaked, is referring to a case where one did not remain there. It is permitted to bathe in that water for non-medical purposes.

诪转谞讬壮 讗讬谉 讗讜讻诇讬谉 讗讬讝讘讬讜谉 讘砖讘转 诇驻讬 砖讗讬谞讜 诪讗讻诇 讘专讬讗讬诐 讗讘诇 讗讜讻诇 讛讜讗 讗转 讬讜注讝专 讜砖讜转讛 讗讘讜讘专讜讗讛 讻诇 讛讗讜讻诇讬谉 讗讜讻诇 讗讚诐 诇专驻讜讗讛 讜讻诇 讛诪砖拽讬谉 砖讜转讛 讞讜抓 诪诪讬 讚拽诇讬诐 讜讻讜住 注讬拽专讬谉 诪驻谞讬 砖讛谉 诇讬专讜拽讛 讗讘诇 砖讜转讛 讛讜讗 诪讬 讚拽诇讬诐 诇爪诪讗讜 讜住讱 砖诪谉 注讬拽专讬谉 砖诇讗 诇专驻讜讗讛:

MISHNA: One may not eat eizoveyon on Shabbat because healthy people do not eat it, and therefore it is clear that anyone eating it is doing so for its medicinal value. However, one may eat a plant called yo鈥檈zer and may drink abuvro鈥檈. Furthermore, all types of food that healthy people eat may be eaten by a person even for medicinal purposes. And one may drink all drinks except for water from palm trees and a kos ikarin because they are known as a remedy for jaundice. Therefore, it is prohibited to drink them on Shabbat for curative purposes. However, one may drink palm tree water on Shabbat in order to quench his thirst, and one may smear ikarin oil on himself for non-medical purposes.

讙诪壮 讗诪专 专讘 讬讜住祝 讗讝讜讘 讗讘专转讛 讘专 讛诪讙 讗讬讝讘讬讜谉 讗讘专转讛 讘专 讛讬谞讙 注讜诇讗 讗诪专 诪专讜讗 讞讬讜专讗 注讜诇讗 讗讬拽诇注 诇讘讬 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 讗讬讬转讜 诇拽诪讬讛 诪专讜讗 讞讬讜专讗 讗诪专 讛讬讬谞讜 讗讝讜讘 讚讻转讬讘 讘讗讜专讬讬转讗 专讘 驻驻讬 讗诪专 砖讜诪砖讜拽 讗诪专 专讘 讬专诪讬讛 诪讚讬驻转讬 讻讜讜转讬讛 讚专讘 驻驻讬 诪住转讘专讗 讚转谞谉 诪爪讜转 讗讝讜讘 砖诇砖讛 拽诇讞讬谉 讜讘讛谉 砖诇砖讛 讙讘注讜诇讬谉 讜砖讜诪砖讜拽 讛讜讗 讚诪砖转讻讞讗 讛讻讬 诇诪讗讬 讗讻诇讬 诇讬讛 诇拽讜拽讗讬谞讬 讘诪讗讬 讗讻诇讬 诇讬讛 讘砖讘注 转诪专讬 讗讜讻诪转讗 诪诪讗讬 讛讜讬讗 诪拽讬诪讞讗 讚砖注专讬 (讘诪谞讗) 讚讞诇讬祝 注诇讬讛 讗专讘注讬谉 讬讜诪讬谉:

GEMARA: Rav Yosef said: Unspecified hyssop mentioned in the Torah is called abarta bar hamag in Babylonia, and eizoveyon is called abarta bar hing. Ulla said: The hyssop mentioned in the Torah is white sage. The Gemara relates: Ulla happened to come to the house of Rav Shmuel bar Yehuda. They brought white sage before him. He said: This is the hyssop that is written in the Torah. Rav Pappi said: Hyssop is the root called shumeshuk. Rav Yirmeya of Difti said: In accordance with the opinion of Rav Pappi it is reasonable, as we learned in a mishna: The mitzva of hyssop is that one take three branches each with three stems, and shumeshuk is the species that is found with that configuration of three stems on each of its branches. The Gemara says: For what purpose do people eat it? It is eaten for curing intestinal worms. And with what is it eaten? It is eaten with seven black dates. From what do worms come into being in the intestines? They come into being from eating barley flour from a vessel that held the flour for forty days since it was ground.

讗讘诇 讗讜讻诇 讛讜讗 讗转 讬讜注讝专: 诪讗讬 讬讜注讝专 驻讜转谞拽 诇诪讗讬 讗讻诇讬 诇讛 诇讗专拽转讗 讘诪讗讬 讗讻诇讬 诇讛 讘砖讘注 转诪专讬 讞讬讜讜专转讗 诪诪讗讬 讛讜讬讗 诪讗讜诪爪讗 讜诪讬讗 讗诇讬讘讗 专讬拽谞讗 讜诪讘讬砖专讗 砖诪谞讗 讗诇讬讘讗 专讬拽谞讗 讜诪讘讬砖专讗 讚转讜专讗 讗诇讬讘讗 专讬拽谞讗 诪讗诪讙讜讝讗 讗诇讬讘讗 专讬拽谞讗 讜诪讙讬专讬 讚专讜讘讬讗 讗诇讬讘讗 专讬拽谞讗 讜诪砖转讬 诪讬讗 讗讘转专讬讛

We learned in the mishna: However, one may eat the yo鈥檈zer plant. The Gemara asks: What is yo鈥檈zer? The Gemara answers: It is the vegetable known as potnak. For what is it eaten? It is eaten to cure liver worms. With what is it eaten? It is eaten with seven white dates. From what do worms come into being in the liver? From eating raw meat with water on an empty stomach, and from eating fatty meat on an empty stomach, and from eating ox meat on an empty stomach, and from eating nuts on an empty stomach, and from eating fenugreek shoots on an empty stomach and drinking water thereafter.

讜讗讬 诇讗 诇讬讘诇注 转讞诇讬 讞讬讜讜专转讗 讜讗讬 诇讗 诇讬转讬讘 讘转注谞讬转讗 讜诇讬转讬 讘讬砖专讗 砖诪谞讗 讜诇讬砖讚讬 讗讙讜诪专讬 讜诇讬诪讬抓 讙专诪讗 讜诇讬讙诪注 讞诇讗 讜讗讬讻讗 讚讗诪专讬 讞诇讗 诇讗 诪砖讜诐 讚拽砖讬 诇讻讘讚讗 讜讗讬 诇讗 诇讬讬转讬 讙讜专讚讗 讚讗住讬谞转讗 讚讙专讬讚讗 诪注讬诇讗讬 诇转转讗讬 讜诇讗 诪转转讗讬 诇注讬诇讗讬 讚讬诇诪讗 谞驻拽讗 讗讬讬讚讬 驻讜诪讬讛 讜诇讬砖诇拽讛 讘砖讬讻专讗 讘讬 砖讬讘讘讬 讜诇诪讞专 谞住讻专讬谞讜谉 诇谞拽讘讬谉 讚讬讚讬讛 讜诇讬砖转讬 讜讻讬 诪驻谞讬 诪驻谞讬 讗驻砖讬讞讛 讚讚拽诇讗:

And if one has liver worms but does not have any potnak handy, or if one has taken potnak and it did not help, he should swallow white cress. And if he does not have that or if it did not help him, he should sit in fast, and take fatty meat and place it on coals and suck the bone and swallow vinegar. And some say: One should not drink vinegar because it is harmful to the liver. And if none of those options are available, let one take the sawdust that was scraped from the shell of a thorn bush from top to bottom, and not from bottom to top, as perhaps then the worms will come out through his mouth. And let one then boil the scrapings in beer at twilight and the next day close his nostrils and drink it. And when he defecates, he should defecate on the trunk of a palm tree.

讜砖讜转讬谉 讗讘讜讘专讜讗讛: 诪讗讬 讗讘讜讘专讜讗讛 讞讜诪讟专讬讗 诪讗讬 讞讜诪讟专讬讗 讞讜讟专讗 讬讞讬讚讗讛 诇诪讗讬 注讘讚讬 诇讛 诇讙讬诇讜讬讗 讜讗讬 诇讗 诇讬转讬 讞诪砖讗 讻诇讬诇讬 讜讞诪砖讗 讻讜住转讗 讚砖讬讻专讗 讜谞讬砖诇讜拽讬谞讛讜 讘讛讚讬 讛讚讚讬 注讚 讚拽讬讬诪讗 讗讗谞驻拽讗 讜谞讬砖转讬

We learned the mishna: And one may drink abuvro鈥檈 on Shabbat. The Gemara asks: What is abuvro鈥檈? The Gemara answers: It is the plant known as 岣mtareya. The Gemara asks: What is 岣mtareya? It is that which is called the lonely staff. The Gemara asks: For what purpose is it used? It is used for one who drank exposed water from which we suspect a snake drank and left behind its venom. And if one does not have the lonely staff, or if it was ineffective, let him take five roses and five cups of beer and cook them together until there is a quarter of a log of liquid and then drink it.

讗讬诪讬讛 讚专讘 讗讞讚讘讜讬 讘专 讗诪讬 注讘讚讛 诇讬讛 诇讛讛讜讗 讙讘专讗 讞讚 讻诇讬诇讗 讜讞讚 讻讜住转讗 讚砖讬讻专讗 砖诇拽讛 讜讗讬砖拽讬转讬讛 讜砖讙专讗 转谞讜专讗 讜讙专驻转讬讛 讜讗讜转讘讬转讬讛 诇讘讬谞转讗 讘讙讜讜讬讛 讜谞驻拽 讻讛讜爪讗 讬专拽讗

The Gemara relates: Rav A岣dvoi bar Ami鈥檚 mother made this remedy for a certain man who had drunk exposed water suspected of having venom in it. She took one rose and one cup of beer and she boiled them. She gave it to him to drink, and lit the oven, and swept out the coals, and placed a brick inside it on which he could sit and not get burned. And something that appeared like a green leaf emerged, i.e., he vomited the venom.

专讘 讗讜讬讗 讗诪专 专讘讬注转讗 讚讞诇讘讗 诪注讬讝讗 讞讬讜专转讗 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诇讬讬转讬 讗转专讜讙讗 讞诇讬转讗 讜诇讞讬讬拽讬讛 讜诇讬诪诇讬讬讛 讚讜讘砖讗 讜诇讜转讘讛 讘讬 诪讬诇诇讬 讚谞讜专讗 讜诇讬讻诇讬讛 专讘讬 讞谞讬谞讗 讗诪专 诪讬 专讙诇讬诐 讘谞讬 讗专讘注讬诐 讬讜诐 讘专讝讬谞讗 诇讝讬讘讜专讗 专讘讬注讗讛 诇注拽专讘讗 驻诇讙讗 专讬讘注讗 诇讙讬诇讜讬讗 专讬讘注讗 讗驻讬诇讜 诇讻砖驻讬诐 诪注诇讜 讗诪专 专讘讬 讬讜讞谞谉 讗谞讬讙专讜谉 讜讗讘谞讙专 讜转讬专讬讬拽讛 诪注诇讜 讘讬谉 诇讙讬诇讜讬讗 讘讬谉 诇讻砖驻讬诐

Rav Avya said: The remedy for one who has swallowed venom is to drink a quarter of a log of milk from a white goat. Rav Huna bar Yehuda said: Let one bring a sweet citron and make a hole in it, and fill it with honey, and place it among burning coals, and eat it. Rabbi 岣nina said: Urine that is forty days old is an effective remedy for several maladies: A very small cupful is beneficial in treating a hornet sting. A quarter of a log is beneficial in treating a scorpion bite. Half a log is effective in treating one who drank exposed water. A log is even effective in counteracting witchcraft. Rabbi Yo岣nan said: Water in which spinach was boiled [anigron], and water in which banagri grass was boiled [avangar], and balsam are effective for both one who drank exposed water and as an antidote for witchcraft.

讛讗讬 诪讗谉 讚讘诇注 讞讬讜讬讗 诇讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜诇讬专讛讟讬讛 转诇转讗 诪讬诇讬 专讘 砖讬诪讬 讘专 讗砖讬 讞讝讬讬讛 诇讛讛讜讗 讙讘专讗 讚讘诇注 讞讬讜讬讗 讗讬讚诪讬 诇讬讛 讻驻专砖讗 讗讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜讗专讛讟讬讛 拽诪讬讛 转诇转讗 诪讬诇讬 讜谞驻拽 诪讬谞讬讛 讙讜讘讬 讙讜讘讬 讗讬讻讗 讚讗诪专讬 专讘 砖讬诪讬 讘专 讗砖讬 讘诇注 讞讬讜讬讗 讗转讗 讗诇讬讛讜 讗讬讚诪讬 诇讬讛 讻驻专砖讗 讗讜讻诇讬讛 讻砖讜转讗 讘诪讬诇讞讗 讜讗专讛讟讬讛 拽诪讬讛 转诇转讗 诪讬诇讬 讜谞驻拽 诪讬谞讬讛 讙讜讘讬 讙讜讘讬 讛讗讬 诪讗谉 讚讟专拽讬讛 讞讬讜讬讗 诇讬转讬 注讜讘专讗 讚讞诪专讗 讞讬讜专转讗 讜诇讬拽专注讬讛 讜诇讜转讘讬讛 注讬诇讜讬讛 讜讛谞讬 诪讬诇讬 讚诇讗 讗讬砖转讻讞 讟专驻讛 讛讛讜讗

One who swallowed a snake should be fed hops in salt, and then he should be made to run a distance of three mil. The Gemara relates: Rav Shimi bar Ashi saw a person who swallowed a snake, and Rav Ashi appeared to that person as a horseman. Rav Shimi fed him hops with salt and made him run in front of him for three mil, and the snake came out of him in pieces. Some say that Rav Shimi bar Ashi was the one who swallowed a snake, and Elijah came and appeared to Rav Ashi as a horseman. He fed him hops with salt and made him run in front of him for three mil, and the snake came out of him in pieces. One who was bitten by a snake should have the fetus of a white donkey brought to him, and it should be torn open and placed on the snakebite. The Gemara says: And this applies only when the mother does not have a condition that will cause it to die within twelve months [tereifa]. The Gemara relates: There was a certain

Scroll To Top