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

Today's Daf Yomi

July 13, 2020 | 讻状讗 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 sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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 129

Can one desecrate Shabbat for a woman after childbirth and if so, how much after – 3 days? 7 days? 30 days? When is it considered the beginning of childbirth? The gemara discusses the danger of bloodletting and what one should do to prevent those potential dangers? Eating or drinking wine after was so important that Rav Nachman son of Yitzchak advised his student to engage in artifice in order to make sure one ate or drank. On what days of the week should one not bloodlet and what days of the month or on the calendar? what can be done with the umbilical cord and the placenta of Shabbat? What can be done to ensure the health of the newborn baby? This is derived from a verse describing the calamities that will befall the Jewish people in the days of destruction – what they will not be able to do then when a child is born is an indicator of what we are allowed to do even on Shabbat for a newborn.

爪专讬讻讛 讗谞讬 讘讬谉 诇讗 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her.

专讘 讗砖讬 诪转谞讬 讛讻讬 诪专 讝讜讟专讗 诪转谞讬 讛讻讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讞讬讛 讻诇 讝诪谉 砖讛拽讘专 驻转讜讞 讘讬谉 讗诪专讛 爪专讬讻讛 讗谞讬 讜讘讬谉 讗诪专讛 讗讬谉 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 谞住转诐 讛拽讘专 讗诪专讛 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 诇讗 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

That is how Rav Ashi taught it. This is how Mar Zutra taught it: Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Once the womb closed after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, and all the more so if she said: I do not need Shabbat to be desecrated, one does not desecrate Shabbat for her.

讗诪专 诇讬讛 专讘讬谞讗 诇诪专讬诪专 诪专 讝讜讟专讗 诪转谞讬 诇拽讜诇讗 讜专讘 讗砖讬 诪转谞讬 诇讞讜诪专讗 讛诇讻转讗 讻诪讗谉 讗诪专 诇讬讛 讛诇讻讛 讻诪专 讝讜讟专讗 住驻拽 谞驻砖讜转 诇讛拽诇

Ravina said to Mareimar: Since Mar Zutra teaches leniently, and Rav Ashi teaches stringently, in accordance with whose opinion is the halakha? Mareimar said to him: The halakha is in accordance with the opinion of Mar Zutra, based on the following principle: In cases of uncertainty concerning a life-threatening situation, the halakha is lenient.

诪讗讬诪转讬 驻转讬讞转 讛拽讘专 讗诪专 讗讘讬讬 诪砖注讛 砖转砖讘 注诇 讛诪砖讘专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗诪专 诪砖注讛 砖讛讚诐 砖讜转转 讜讬讜专讚 讜讗诪专讬 诇讛 诪砖注讛 砖讞讘专讜转讬讛 谞讜砖讗讜转 讗讜转讛 讘讗讙驻讬讛

With regard to the matter of the open womb, the Gemara asks: From when is it considered that the opening of the womb has begun? Abaye says: It begins from when the woman sits on the travailing chair. Rav Huna, son of Rav Yehoshua, said: It begins from when the blood flows and descends; and others say when her friends need to carry her by her arms, as she can no longer walk on her own.

注讚 诪转讬 驻转讬讞转 讛拽讘专 讗诪专 讗讘讬讬 砖诇砖讛 讬诪讬诐 专讘讗 讗诪专 诪砖诪讬讛 讚专讘 讬讛讜讚讛 砖讘注讛 讜讗诪专讬 诇讛 砖诇砖讬诐

The Gemara asks: Until when does the opening of the womb continue? Abaye said: It lasts three days. Rava said in the name of Rav Yehuda: It lasts seven days. And others say: It lasts thirty days.

讗诪专讬 谞讛专讚注讬 讞讬讛 砖诇砖讛 砖讘注讛 讜砖诇砖讬诐 砖诇砖讛 讘讬谉 讗诪专讛 爪专讬讻讛 讗谞讬 讜讘讬谉 讗诪专讛 诇讗 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 砖讘注讛 讗诪专讛 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗诪专讛 诇讗 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 砖诇砖讬诐 讗驻讬诇讜 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗讘诇 注讜砖讬谉 注诇 讬讚讬 讗专诪讗讬

The Sages of Neharde鈥檃 say: For a woman in childbirth, there are halakhic distinctions between three, seven, and thirty days after she gives birth. The Gemara elaborates: During the first three days after birth, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Between three and seven days after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her. Between seven and thirty days after birth, even if she said: I need Shabbat to be desecrated, one does not desecrate Shabbat for her; however, we perform all necessary prohibited labors by means of a gentile.

讻讚专讘 注讜诇讗 讘专讬讛 讚专讘 注讬诇讗讬 讚讗诪专 讻诇 爪专讻讬 讞讜诇讛 谞注砖讬谉 注诇 讬讚讬 讗专诪讗讬 讘砖讘转 讜讻讚专讘 讛诪谞讜谞讗 讚讗诪专 专讘 讛诪谞讜谞讗 讚讘专 砖讗讬谉 讘讜 住讻谞讛 讗讜诪专 诇讙讜讬 讜注讜砖讛

This ruling is in accordance with the statement of Rav Ulla, son of Rav Ilai, who said: All needs of a sick person whose life is not in danger are performed by means of a gentile on Shabbat. And this ruling is in accordance with the opinion of Rav Hamnuna, as Rav Hamnuna says: With regard to a matter in which there is no danger, but only potential illness, one says to the gentile to perform the act, and the gentile performs the act.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讞讬讛 砖诇砖讬诐 讬讜诐 诇诪讗讬 讛诇讻转讗 讗诪专讬 谞讛专讚注讬 诇讟讘讬诇讛

Rav Yehuda said that Shmuel said: For a woman in childbirth, there is a halakha of thirty days. The Gemara asks: With regard to what halakha was this stated? The Sages of Neharde鈥檃 say: It was stated with regard to the halakha of immersion. A woman does not purify herself through ritual immersion within thirty days of giving birth because she is in a weakened state and susceptible to catching cold.

讗诪专 专讘讗 诇讗 讗诪专谉 讗诇讗 砖讗讬谉 讘注诇讛 注诪讛 讗讘诇 讘注诇讛 注诪讛 讘注诇讛 诪讞诪诪讛 讻讬 讛讗 讚讘专转讬讛 讚专讘 讞住讚讗 讟讘诇讛 讘讙讜 转诇转讬谉 讬讜诪讬谉 砖诇讗 讘驻谞讬 讘注诇讛 讜讗爪讟谞讬讗转 讜讗诪讟讜讬 诇注专住讛 讘转专讬讛 讚专讘讗 诇驻讜诪讘讚讬转讗

Rava said: We say that the ruling that she does not immerse during that period applies only when her husband is not with her. However, if her husband is with her, her husband warms her by engaging in relations with her, and she is not susceptible to catching cold, as is illustrated in this incident involving the daughter of Rav 岣sda, Rava鈥檚 wife. She immersed within thirty days of giving birth, not in the presence of her husband, and caught cold, and afterward they brought her funeral bier after Rava to Pumbedita.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 注讜砖讬谉 诪讚讜专讛 诇讞讬讛 讘砖讘转 (讘讬诪讜转 讛讙砖诪讬诐) 住讘讜专 诪讬谞讛 诇讞讬讛 讗讬谉 诇讞讜诇讛 诇讗 讘讬诪讜转 讛讙砖诪讬诐 讗讬谉 讘讬诪讜转 讛讞诪讛 诇讗 (讜诇讗 讛讬讗 诇讗 砖谞讗 讞讬讛 讜诇讗 砖谞讗 讞讜诇讛 诇讗 砖谞讗 讘讬诪讜转 讛讙砖诪讬诐 讜诇讗 砖谞讗 讘讬诪讜转 讛讞诪讛 诪讚讗转诪专) 讗诪专 专讘 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 讛拽讬讝 讚诐 讜谞爪讟谞谉 注讜砖讬谉 诇讜 诪讚讜专讛 讗驻讬诇讜 讘转拽讜驻转 转诪讜讝

Rav Yehuda said that Shmuel said: One builds a fire for a woman in childbirth on Shabbat during the rainy season. The Sages thought to infer from here the following: For a woman in childbirth, yes, one builds a fire; for sick people, no, he does not build a fire. In the rainy season, yes, one builds a fire; in the summer, no, he does not build a fire. And the Gemara concludes: That is not the case. There is no difference between a woman in childbirth and a sick person, and there is no difference between the rainy season and the summer. In all of these cases one may build a fire on Shabbat. This conclusion emerges from that which was stated: Rav 岣yya bar Avin said that Shmuel said: With regard to one who let blood and caught cold, one makes a fire for him even during the season of Tammuz, i.e., the summer. Failure to do so could result in serious illness.

砖诪讜讗诇 爪诇讞讜 诇讬讛 转讻转拽讗 讚砖讗讙讗 专讘 讬讛讜讚讛 爪诇讞讜 诇讬讛 驻转讜专讗 讚讬讜谞讛 诇专讘讛 爪诇讞讜 诇讬讛 砖专砖讬驻讗

The Gemara relates that after Shmuel underwent bloodletting, they broke for him a wooden armchair made of teak [shaga] to build a fire. Similarly, for the sake of Rav Yehuda they broke a wooden table made of ebony [yavna], and for Rabba they broke a bench. They needed to build a fire due to the potential danger to Rabba. Since they could not find firewood, they kindled the fire with the furniture.

讜讗诪专 诇讬讛 讗讘讬讬 诇专讘讛 讜讛讗 拽注讘专 诪专 诪砖讜诐 讘诇 转砖讞讬转 讗诪专 诇讬讛 讘诇 转砖讞讬转 讚讙讜驻讗讬 注讚讬祝 诇讬

And Abaye said to Rabba: In breaking the bench, didn鈥檛 the Master violate the prohibition, 鈥淒o not destroy鈥 (Deuteronomy 20:19)? It is prohibited to destroy objects of value. Rabba said to him: Do not destroy also with regard to destruction of my body. Preventing illness and danger is preferable to me.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诇注讜诇诐 讬诪讻讜专 讗讚诐 拽讜专讜转 讘讬转讜 讜讬拽讞 诪谞注诇讬诐 诇专讙诇讬讜 讛拽讬讝 讚诐 讜讗讬谉 诇讜 诪讛 讬讗讻诇 讬诪讻讜专 诪谞注诇讬诐 砖讘专讙诇讬讜 讜讬住驻讬拽 诪讛谉 爪专讻讬 住注讜讚讛

With regard to the danger of bloodletting, the Gemara cites that which Rav Yehuda said that Rav said: One should always sell the beams of his house and purchase shoes for his feet with the proceeds, as shoes protect him from stepping on obstacles and from catching cold. If he let blood and has nothing to eat after the bloodletting, he should even sell the shoes on his feet, and from the proceeds provide the needs of a meal. After bloodletting, a meal is more crucial to one鈥檚 well-being than shoes are.

诪讗讬 爪专讻讬 住注讜讚讛 专讘 讗诪专 讘砖专 讜砖诪讜讗诇 讗诪专 讬讬谉 专讘 讗诪专 讘砖专 谞驻砖讗 讞诇祝 谞驻砖讗 讜砖诪讜讗诇 讗诪专 讬讬谉 住讜诪拽讗 讞诇祝 住讜诪拽讗:

The Gemara asks: What are these special needs of a meal? Rav said: It is referring to meat. And Shmuel said: It is referring to wine. The Gemara explains: Rav says: It is referring to meat because the soul replaces the soul, i.e., the meat replenishes the person鈥檚 strength. And Shmuel said: It is referring to wine because the red replaces the red, i.e., red wine substitutes for red blood.

(住讬诪谉 砖谞诪住专)

A mnemonic for the names of the Sages cited in the following discussion is the word shenimsar; shin for Shmuel, nun for Rabbi Yo岣nan, mem for Rav Na岣an, samekh for Rav Yosef, reish for Rava.

砖诪讜讗诇 讘讬讜诪讗 讚注讘讚 诪讬诇转讗 注讘讚讬 诇讬讛 转讘砖讬诇讗 讚讟讞诇讬 专讘讬 讬讜讞谞谉 砖转讬 注讚 讚谞驻讬拽 转讬讛讬讗 诪讗讜谞讬讛 讜专讘 谞讞诪谉 砖转讬 注讚 讚拽驻讬 讟讞诇讬讛 专讘 讬讜住祝 砖转讬 注讚 讚谞驻讬拽 诪专讬讘讚讗 讚讻讜住讬诇转讗 专讘讗 诪讛讚专 讗讞诪专讗 讘专 转诇转讗 讟专驻讬

The Gemara relates the following about bloodletting and drinking wine. Shmuel, on the day on which he would perform the practice of bloodletting, they would prepare for him a dish of cooked spleen. Rabbi Yo岣nan would drink wine after bloodletting until the odor emerged from his ears. And Rav Na岣an would drink until his spleen floated in wine. Rav Yosef would drink until the wine would emerge from the bloodletting incision. Rava would search for wine that was sufficiently aged such that three leaves had already grown over three years on the vine from which the grapes were picked (Rashash).

讗诪专 诇讛讜 专讘 谞讞诪谉 讘专 讬爪讞拽 诇专讘谞谉 讘诪讟讜转讗 诪讬谞讬讬讻讜 讘讬讜诪讗 讚讛拽讝讛 讗诪专讜 诇讘讬转讬讬讻讜 谞讞诪谉 讗拽诇注 诇讙讘谉

Rav Na岣an bar Yitzhak said to the Sages: I beg of you, on the day that you undergo bloodletting, tell your households, your wives: Na岣an bar Yitzhak happened to come to visit us. Due to the visit of the important guest, the women will prepare a large meal. The husbands will eat well, recover from the lost blood, and avoid endangering themselves.

讜讻讜诇讛讜 讗注专讜诪讬 讗住讬专讬 讘专 诪讛讗讬 注专诪讛 讚砖专讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 讜诇讗 讗驻砖专 诇讬讛 诇讬砖拽讜诇 讝讜讝讗 诪讻讗 讜诇讬讝讬诇 诇砖讘 讞谞讜转讗 注讚 讚讟注讬诐 砖讬注讜专 专讘讬注转讗 讜讗讬 诇讗 诇讬讻讜诇 砖讘 转诪专讬 讗讜讻诪转讗 讜诇讬砖讜祝 诪讬砖讞讗 讘爪讬讚注讬讛 讜谞讬讙谞讬 讘砖诪砖讗

And Rav Na岣an bar Yitzhak said: All types of artifice that come at the expense of others are prohibited except for this artifice, which is permitted. One who performed the practice of bloodletting and it is not possible for him to purchase food due to lack of means, let him take a worn zuz coin and go to seven stores. In each store, he tastes the wine as one who seeks to buy wine would. After tasting, he hands the zuz to the storekeeper, who will not accept it because it is worn. He then proceeds to do the same in all the stores until he has tasted the measure of a quarter of a log of wine. And if doing so is not possible, let him eat seven black dates and smear oil on his temple and lie in the sun.

讗讘诇讟 讗砖讻讞讬讛 诇砖诪讜讗诇 讚讙谞讬 讘砖诪砖讗 讗诪专 诇讬讛 讞讻讬诪讗 讚讬讛讜讚讗讬 讘讬砖讗 诪讬 讛讜讬 讟讘讗 讗诪专 诇讬讛 讬讜诪讗 讚讛拽讝讛 讛讜讗

The Gemara relates: The gentile scholar, Ablat, found Shmuel lying in the sun. Ablat said to Shmuel: Wise man of the Jews, a matter that is evil, can it become good? Are there any circumstances in which the heat of the sun, which is harmful, can be beneficial? Shmuel said to him: It happens on a day of bloodletting, for which the heat of the sun is beneficial.

讜诇讗 讛讬讗 讗诇讗 讗讬讻讗 讬讜诪讗 讚诪注诇讬 讘讛 砖诪砖讗 讘讻讜诇讬讛 砖转讗 讬讜诪讗 讚谞驻诇讛 讘讬讛 转拽讜驻转 转诪讜讝 讜住讘专 诇讗 讗讬讙诇讬 诇讬讛:

The Gemara comments: And actually, that is not what occurred. Rather, there is a day on which the sun is beneficial more than the entire year, and that is the day on which the Tammuz solstice, the longest day of the year, occurs. And Shmuel thought: I will not reveal this remedy to him.

(讛讬拽讬诇 讘专讜讞 讟注诪讗 砖讛讛 住讬诪谉) 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讛诪拽讬诇 讘住注讜讚转 讛拽讝转 讚诐 诪拽讬诇讬谉 诇讜 诪讝讜谞讜转讬讜 诪谉 讛砖诪讬诐 讜讗讜诪专讬诐 讛讜讗 注诇 讞讬讬讜 诇讗 讞住 讗谞讬 讗讞讜住 注诇讬讜

Indifferent, in wind, taste, waited are a mnemonic for the following matters. It was Rav and Shmuel who both said: Anyone who is indifferent and not vigilant with regard to the meal eaten after bloodletting, they are indifferent with regard to providing his food from the Heavens. And they say in the name of Heaven: He took no pity on his life, will I take pity on him?

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讗 诇讬转讬讘 讛讬讻讗 讚讻专讬讱 讝讬拽讗 讚讬诇诪讗 砖驻讬 诇讬讛 讗讜诪谞讗 讜诪讜拽讬诐 诇讬讛 讗专讘讬注转讗 讜讗转讬 讝讬拽讗 讜砖讗讬祝 诪讬谞讬讛 讜讗转讬 诇讬讚讬 住讻谞讛

Similarly, it was Rav and Shmuel who both said: One who performs the practice of bloodletting should not sit where the wind is blowing, due to the concern that perhaps the blood letter let too much blood from him and established the amount of remaining blood at a quarter of a log. And there is concern the wind will come and draw out a little more blood from him, and he will be endangered.

砖诪讜讗诇 讛讜讛 专讙讬诇 讜注讘讚 诪讬诇转讗 讘讘讬转讗 讚砖讘 诇讘讬谞讬讗 讜讗专讬讞讗 讬讜诪讗 讞讚讗 注讘讚 讜讗专讙讬砖 讘谞驻砖讬讛 讘讚拽 讜讞住专 讞讚 讗专讬讞讗

The Gemara relates: Shmuel would customarily perform the practice of bloodletting in a house whose walls were seven and a half bricks thick. One day he performed bloodletting and felt himself weakened. He examined and discovered that one half-brick was lacking from the thickness of the walls. The resultant chill caused his weakness.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讬讟注讜诐 诪讬讚讬 讜讛讚专 诇讬驻讜拽 讚讗讬 诇讗 讟注讬诐 诪讬讚讬 讗讬 驻讙注 讘砖讻讘讗 讬专拽讗 讗驻讬讛 讗讬 驻讙注 讘诪讗谉 讚拽讟诇 谞驻砖讗 诪讬转 讗讬 驻讙注

It was Rav and Shmuel who both said: One who performs the practice of bloodletting should taste something and then go outside, since if he does not taste anything, if he encounters a corpse, his face will turn green. If he encounters one who killed a person, he will die. If he encounters

讘讚讘专 讗讞专 拽砖讛 诇讚讘专 讗讞专

something else, a euphemism for a pig, it is harmful with regard to something else, a euphemism for leprosy.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讬砖讛讬 驻讜专转讗 讜讛讚专 诇讬拽讜诐 讚讗诪专 诪专 讞诪砖讛 讚讘专讬诐 拽专讜讘讬谉 诇诪讬转讛 讬讜转专 诪谉 讛讞讬讬诐 讜讗诇讜 讛谉 讗讻诇 讜注诪讚 砖转讛 讜注诪讚 讬砖谉 讜注诪讚 讛拽讬讝 讚诐 讜注诪讚 砖讬诪砖 诪讟转讜 讜注诪讚

It was Rav and Shmuel who both said: With regard to one who performs the practice of bloodletting, let him wait a bit and then let him rise, as the Master said: There are five matters that render one closer to death than life, and they are these: If one ate and immediately rose, if one drank and rose, if one slept and immediately rose, if one let blood and rose, if one engaged in conjugal relations and rose.

讗诪专 砖诪讜讗诇 驻讜专住讗 讚讚诪讗 讻诇 转诇转讬谉 讬讜诪讬谉 讜讘讬谉 讛驻专拽讬诐 讬诪注讟 讜讘讬谉 讛驻专拽讬诐 讬讞讝讜专 讜讬诪注讟

Shmuel said: The interval for bloodletting is every thirty days. And during the middle periods of one鈥檚 life, he should decrease the frequency of bloodletting; and during the later periods, he should decrease its frequency again.

讜讗诪专 砖诪讜讗诇 驻讜专住讗 讚讚诪讗 讞讚 讘砖讘转讗 讗专讘注讛 讜诪注诇讬 砖讘转讗 讗讘诇 砖谞讬 讜讞诪讬砖讬 诇讗 讚讗诪专 诪专 诪讬 砖讬砖 诇讜 讝讻讜转 讗讘讜转 讬拽讬讝 讚诐 讘砖谞讬 讜讘讞诪讬砖讬 砖讘讬转 讚讬谉 砖诇 诪注诇讛 讜砖诇 诪讟讛 砖讜讬谉 讻讗讞讚

And Shmuel said: The times for bloodletting are the first day of the week, the fourth day of the week and Shabbat eve. However, on the second and the fifth days of the week, no, one should not let blood, as the Master said: Only one who has the merit of his ancestors and relies on it should let blood on the second and on the fifth days of the week, as the court on High, in the heavens, and the court below are equal. The courts in the cities convene on Mondays and Thursdays, as does the heavenly court. Letting blood on a day of judgment is dangerous. If one is judged unfavorably all his blood could flow out.

讘转诇转讗 讘砖讘转讗 诪讗讬 讟注诪讗 诇讗 诪砖讜诐 讚拽讬讬诪讗 诇讬讛 诪讗讚讬诐 讘讝讜讜讬 诪注诇讬 砖讘转讗 谞诪讬 拽讬讬诪讗 讘讝讜讜讬 讻讬讜谉 讚讚砖讜 讘讬讛 专讘讬诐 砖讜诪专 驻转讗讬诐 讛壮

The Gemara explains: On the third day of the week, what is the reason that one does not let blood? It is because the planet Mars is dominant during the even hours. Since it is a planet of blood, and the even hours are a bad omen, that combination gives cause for concern. The Gemara asks: On Shabbat eve, Mars also dominates during the even hours. The Gemara answers: Since the multitudes have already become accustomed to letting blood on Shabbat eve, the verse: 鈥淭he Lord protects the simple-hearted鈥 (Psalms 116:6) applies in this case.

讗诪专 砖诪讜讗诇 讗专讘注讛 讚讛讜讗 讗专讘注讛 讗专讘注讛 讚讛讜讗 讗专讘讬住专 讗专讘注讛 讚讛讜讗 注砖专讬诐 讜讗专讘注讛 讗专讘注讛 讚诇讬讻讗 讗专讘注 讘转专讬讛 住讻谞转讗

Similarly, Shmuel says: On the fourth day of the week that is the fourth day of the month; on the fourth day of the week that is the fourteenth of the month; on the fourth day of the week that is the twenty-fourth of the month; and on the fourth day of the week after which there are not four days remaining in the month it is dangerous to let blood.

专讗砖 讞讜讚砖 讜砖谞讬 诇讜 讞讜诇砖讗 砖诇讬砖讬 诇讜 住讻谞讛 诪注诇讬 讬讜诪讗 讟讘讗 讞讜诇砖讗 诪注诇讬 讬讜诪讗 讚注爪专转讗 住讻谞转讗 讜讙讝专讜 专讘谞谉 讗讻讜诇讛讜 诪注诇讬 讬讜诪讗 讟讘讗 诪砖讜诐 讬讜诪讗 讟讘讗 讚注爪专转 讚谞驻讬拽 讘讬讛 讝讬拽讗 讜砖诪讬讛 讟讘讜讞 讚讗讬 诇讗 拽讘诇讜 讬砖专讗诇 转讜专讛 讛讜讛 讟讘讞 诇讛讜 诇讘砖专讬讬讛讜 讜诇讚诪讬讬讛讜

Bloodletting on the New Moon and on the second day of the month causes weakness; bloodletting on the third day of the month leads to danger. Bloodletting on the eve of a Festival causes weakness; bloodletting on the eve of the festival of Shavuot leads to danger. And the Sages issued a decree prohibiting bloodletting on the eve of every Festival due to the festival of Shavuot. On Shavuot, an evil spirit named Tibbua岣, from the Hebrew word meaning slaughter, emerges, as had the Jewish people not accepted the Torah on the festival of Shavuot, Tibbua岣 would have slaughtered their flesh and their blood. Consequently, it remains a dangerous day.

讗诪专 砖诪讜讗诇 讗讻诇 讞讟讛 讜讛拽讬讝 讚诐 诇讗 讛拽讬讝 讗诇讗 诇讗讜转讛 讞讟讛 讜讛谞讬 诪讬诇讬 诇专驻讜讗讛 讗讘诇 诇讗讜拽讜诇讬 诪讬拽讬诇

Shmuel said: If one ate wheat and afterward let blood, he only let that wheat. The bloodletting was ineffective as the wheat replaced any blood that was let. And this ineffectiveness applies only if he let blood to cure an illness; however, to relieve discomfort, bloodletting after eating wheat relieves one鈥檚 discomfort.

讛诪拽讬讝 讚诐 砖转讬讬讛 诇讗诇转专 讗讻讬诇讛 注讚 讞爪讬 诪讬诇

One who lets blood should engage in drinking immediately; he should not engage in eating until the time that it takes to walk half a mil has elapsed.

讗讬讘注讬讗 诇讛讜 砖转讬讬讛 诇讗诇转专 诪注诇讬 讗讘诇 讘转专 讛讻讬 拽砖讬 讗讜 讚讬诇诪讗 诇讗 拽砖讬 讜诇讗 诪注诇讬 转讬拽讜

A dilemma was raised before the Sages: When they said that one should engage in drinking immediately, does that mean that drinking immediately is beneficial; however, thereafter, it is injurious? Or perhaps, thereafter it is neither injurious nor beneficial. No resolution is found for this dilemma, therefore it stands unresolved.

讗讬讘注讬讗 诇讛讜 讗讻讬诇讛 注讚 讞爪讬 诪讬诇 讛讜讗 讚拽诪注诇讬 讛讗 讘转专 讛讻讬 讜诪拽诪讬 讛讻讬 拽砖讬 讗讜 讚讬诇诪讗 诇讗 拽砖讬 讜诇讗 诪注诇讬 转讬拽讜

Similarly, a dilemma was raised before the Sages: When they said one should not engage in eating until the time that it takes to walk half a mil has elapsed, does that mean that only at that time it is beneficial, however, after that time or before that time it is injurious? Or perhaps, before and after that time it is neither injurious nor beneficial. No resolution is found for this dilemma, therefore it too stands unresolved.

诪讻专讬讝 专讘 诪讗讛 拽专讬 讘讝讜讝讗 诪讗讛 专讬砖讬 讘讝讜讝讗 诪讗讛 砖驻诪讬 讜诇讗 讻诇讜诐 讗诪专 专讘 讬讜住祝 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讬讜诪讗 讚诪驻讙专讬 讘讬讛 专讘谞谉 讗诪专讬 讛讗讬讚谞讗 讬讜诪讗 讚砖驻诪讬 讛讜讗讜诇讗 讬讚注谞讗 诪讗讬 拽讗诪专讬:

Rav would announce: One hundred bloodlettings for a zuz; cutting the hair on one hundred heads for a zuz; grooming one hundred moustaches does not cost anything (ge鈥檕nim). Blood letters typically served as barbers as well and did not charge for grooming a moustache. If one hundred men happened to arrive one day to have their moustaches groomed, the barber would work all day without receiving any pay. Rav Yosef said: When we were students in Rav Huna鈥檚 school, on a day when the Sages were sluggish in their studies, they would say: Today is the day of the moustaches, and I did not know what they were saying. Now that I heard Rav鈥檚 statement, I understand that they meant that it was a day without purpose.

讜拽讜砖专讬谉 讛讟讘讜专: 转谞讜 专讘谞谉 拽讜砖专讬谉 讛讟讘讜专 专讘讬 讬讜住讬 讗讜诪专 讗祝 讞讜转讻讬谉 讜讟讜诪谞讬谉 讛砖诇讬讗 讻讚讬 砖讬讞诐 讛讜诇讚 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘谞讜转 诪诇讻讬诐 讟讜诪谞讜转 讘住驻诇讬诐 砖诇 砖诪谉 讘谞讜转 注砖讬专讬诐 讘住驻讜讙讬诐 砖诇 爪诪专 讘谞讜转 注谞讬讬诐 讘诪讜讻讬谉

We learned in the mishna: And one may tie the umbilical cord of a child born on Shabbat. The Sages taught similarly in the Tosefta and even added to it: One may tie the umbilical cord of a child born on Shabbat. Rabbi Yosei said: One may even cut the umbilical cord. And one may insulate the placenta as a healing remedy so as to warm the newborn. Rabban Shimon ben Gamliel said: Princesses insulate the placenta in mugs of oil; the daughters of the wealthy do so in combed wool; the daughters of the poor in soft rags.

讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 讛诇讻讛 讻专讘讬 讬讜住讬

Rav Na岣an said that Rabba bar Avuh said that Rav said: The halakha is in accordance with the opinion of Rabbi Yosei that it is even permitted to cut the umbilical cord on Shabbat.

讜讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 诪讜讚讬诐 讞讻诪讬诐 诇专讘讬 讬讜住讬 讘讟讘讜专 砖诇 砖谞讬 转讬谞讜拽讜转 砖讞讜转讻讬谉 诪讗讬 讟注诪讗 讚诪谞转讞讬 讗讛讚讚讬

And Rav Na岣an said that Rabba bar Avuh said that Rav said: The Rabbis concede to Rabbi Yosei with regard to the umbilical cord attached to twin babies that one may cut it on Shabbat. What is the reason for this? In that case, leaving the cord attached is dangerous. Since the attached twins will try to disengage from each other, they could potentially rip each other鈥檚 cords.

讜讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 讻诇 讛讗诪讜专 讘驻专砖转 转讜讻讞讛 注讜砖讬谉 诇讞讬讛 讘砖讘转 砖谞讗诪专 讜诪讜诇讚讜转讬讱 讘讬讜诐 讛讜诇讚转 讗讜转讱 诇讗 讻专转 砖专讱 讜讘诪讬诐 诇讗 专讞爪转 诇诪砖注讬 讜讛诪诇讞 诇讗 讛诪诇讞转 讜讛讞转诇 诇讗 讞转诇转

And Rav Na岣an said that Rabba bar Avuh said that Rav said: Everything stated in the passage of rebuke (Ezekiel 16) one may perform for a woman in childbirth on Shabbat. Since that chapter speaks of the dangerous birth of an abandoned child, for all other children, these issues should be addressed. As it is stated there: 鈥淎nd as for your birth, on the day you were born, your navel was not cut, and you were not washed in water for cleansing, and you were not salted, nor were you swaddled鈥 (Ezekiel 16:4).

讜诪讜诇讚讜转讬讱 讘讬讜诐 讛讜诇讚转 诪讻讗谉 砖诪讬讬诇讚讬诐 讗转 讛讜诇讚 讘砖讘转 诇讗 讻专转 砖专讱 诪讻讗谉 砖讞讜转讻讬谉 讛讟讘讜专 讘砖讘转 讜讘诪讬诐 诇讗 专讞爪转 诇诪砖注讬 诪讻讗谉 砖专讜讞爪讬谉 讛讜诇讚 讘砖讘转 讜讛诪诇讞 诇讗 讛诪诇讞转 诪讻讗谉 砖诪讜诇讞讬谉 讛讜诇讚 讘砖讘转 讜讛讞转诇 诇讗 讞转诇转 诪讻讗谉 砖诪诇驻驻讬谉 讛讜诇讚 讘砖讘转:

The Gemara explains: 鈥淎nd as for your birth, on the day you were born鈥; from here it is derived that one delivers the newborn on Shabbat. 鈥淵our navel was not cut鈥; from here it is derived that one cuts the umbilical cord on Shabbat. 鈥淎nd you were not washed in water for cleansing鈥; from here it is derived that one washes the newborn on Shabbat. 鈥淎nd you were not salted鈥; from here it is derived that one salts the newborn on Shabbat. 鈥淣or were you swaddled鈥; from here it is derived that one swaddles the newborn on Shabbat.

讛讚专谉 注诇讱 诪驻谞讬谉

 

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 sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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

Shabbat 124-130 – Daf Yomi: One Week at a Time

This week we will review concepts in Daf 124-130 including moving utensils, moving boxes of food to make room for...
talking talmud_square

Shabbat 129: Lenient about Shabbat, Strict about Health

To be stringent or lenient when it comes to not quite a case of pikuach nefesh? Note that lenient with...

Shabbat 129

The William Davidson Talmud | Powered by Sefaria

Shabbat 129

爪专讬讻讛 讗谞讬 讘讬谉 诇讗 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her.

专讘 讗砖讬 诪转谞讬 讛讻讬 诪专 讝讜讟专讗 诪转谞讬 讛讻讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讞讬讛 讻诇 讝诪谉 砖讛拽讘专 驻转讜讞 讘讬谉 讗诪专讛 爪专讬讻讛 讗谞讬 讜讘讬谉 讗诪专讛 讗讬谉 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 谞住转诐 讛拽讘专 讗诪专讛 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 诇讗 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转

That is how Rav Ashi taught it. This is how Mar Zutra taught it: Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Once the womb closed after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, and all the more so if she said: I do not need Shabbat to be desecrated, one does not desecrate Shabbat for her.

讗诪专 诇讬讛 专讘讬谞讗 诇诪专讬诪专 诪专 讝讜讟专讗 诪转谞讬 诇拽讜诇讗 讜专讘 讗砖讬 诪转谞讬 诇讞讜诪专讗 讛诇讻转讗 讻诪讗谉 讗诪专 诇讬讛 讛诇讻讛 讻诪专 讝讜讟专讗 住驻拽 谞驻砖讜转 诇讛拽诇

Ravina said to Mareimar: Since Mar Zutra teaches leniently, and Rav Ashi teaches stringently, in accordance with whose opinion is the halakha? Mareimar said to him: The halakha is in accordance with the opinion of Mar Zutra, based on the following principle: In cases of uncertainty concerning a life-threatening situation, the halakha is lenient.

诪讗讬诪转讬 驻转讬讞转 讛拽讘专 讗诪专 讗讘讬讬 诪砖注讛 砖转砖讘 注诇 讛诪砖讘专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗诪专 诪砖注讛 砖讛讚诐 砖讜转转 讜讬讜专讚 讜讗诪专讬 诇讛 诪砖注讛 砖讞讘专讜转讬讛 谞讜砖讗讜转 讗讜转讛 讘讗讙驻讬讛

With regard to the matter of the open womb, the Gemara asks: From when is it considered that the opening of the womb has begun? Abaye says: It begins from when the woman sits on the travailing chair. Rav Huna, son of Rav Yehoshua, said: It begins from when the blood flows and descends; and others say when her friends need to carry her by her arms, as she can no longer walk on her own.

注讚 诪转讬 驻转讬讞转 讛拽讘专 讗诪专 讗讘讬讬 砖诇砖讛 讬诪讬诐 专讘讗 讗诪专 诪砖诪讬讛 讚专讘 讬讛讜讚讛 砖讘注讛 讜讗诪专讬 诇讛 砖诇砖讬诐

The Gemara asks: Until when does the opening of the womb continue? Abaye said: It lasts three days. Rava said in the name of Rav Yehuda: It lasts seven days. And others say: It lasts thirty days.

讗诪专讬 谞讛专讚注讬 讞讬讛 砖诇砖讛 砖讘注讛 讜砖诇砖讬诐 砖诇砖讛 讘讬谉 讗诪专讛 爪专讬讻讛 讗谞讬 讜讘讬谉 讗诪专讛 诇讗 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 砖讘注讛 讗诪专讛 爪专讬讻讛 讗谞讬 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗诪专讛 诇讗 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 砖诇砖讬诐 讗驻讬诇讜 讗诪专讛 爪专讬讻讛 讗谞讬 讗讬谉 诪讞诇诇讬谉 注诇讬讛 讗转 讛砖讘转 讗讘诇 注讜砖讬谉 注诇 讬讚讬 讗专诪讗讬

The Sages of Neharde鈥檃 say: For a woman in childbirth, there are halakhic distinctions between three, seven, and thirty days after she gives birth. The Gemara elaborates: During the first three days after birth, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Between three and seven days after birth, if she said: I need Shabbat to be desecrated, one desecrates Shabbat for her. If she did not say: I need Shabbat to be desecrated, one does not desecrate Shabbat for her. Between seven and thirty days after birth, even if she said: I need Shabbat to be desecrated, one does not desecrate Shabbat for her; however, we perform all necessary prohibited labors by means of a gentile.

讻讚专讘 注讜诇讗 讘专讬讛 讚专讘 注讬诇讗讬 讚讗诪专 讻诇 爪专讻讬 讞讜诇讛 谞注砖讬谉 注诇 讬讚讬 讗专诪讗讬 讘砖讘转 讜讻讚专讘 讛诪谞讜谞讗 讚讗诪专 专讘 讛诪谞讜谞讗 讚讘专 砖讗讬谉 讘讜 住讻谞讛 讗讜诪专 诇讙讜讬 讜注讜砖讛

This ruling is in accordance with the statement of Rav Ulla, son of Rav Ilai, who said: All needs of a sick person whose life is not in danger are performed by means of a gentile on Shabbat. And this ruling is in accordance with the opinion of Rav Hamnuna, as Rav Hamnuna says: With regard to a matter in which there is no danger, but only potential illness, one says to the gentile to perform the act, and the gentile performs the act.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讞讬讛 砖诇砖讬诐 讬讜诐 诇诪讗讬 讛诇讻转讗 讗诪专讬 谞讛专讚注讬 诇讟讘讬诇讛

Rav Yehuda said that Shmuel said: For a woman in childbirth, there is a halakha of thirty days. The Gemara asks: With regard to what halakha was this stated? The Sages of Neharde鈥檃 say: It was stated with regard to the halakha of immersion. A woman does not purify herself through ritual immersion within thirty days of giving birth because she is in a weakened state and susceptible to catching cold.

讗诪专 专讘讗 诇讗 讗诪专谉 讗诇讗 砖讗讬谉 讘注诇讛 注诪讛 讗讘诇 讘注诇讛 注诪讛 讘注诇讛 诪讞诪诪讛 讻讬 讛讗 讚讘专转讬讛 讚专讘 讞住讚讗 讟讘诇讛 讘讙讜 转诇转讬谉 讬讜诪讬谉 砖诇讗 讘驻谞讬 讘注诇讛 讜讗爪讟谞讬讗转 讜讗诪讟讜讬 诇注专住讛 讘转专讬讛 讚专讘讗 诇驻讜诪讘讚讬转讗

Rava said: We say that the ruling that she does not immerse during that period applies only when her husband is not with her. However, if her husband is with her, her husband warms her by engaging in relations with her, and she is not susceptible to catching cold, as is illustrated in this incident involving the daughter of Rav 岣sda, Rava鈥檚 wife. She immersed within thirty days of giving birth, not in the presence of her husband, and caught cold, and afterward they brought her funeral bier after Rava to Pumbedita.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 注讜砖讬谉 诪讚讜专讛 诇讞讬讛 讘砖讘转 (讘讬诪讜转 讛讙砖诪讬诐) 住讘讜专 诪讬谞讛 诇讞讬讛 讗讬谉 诇讞讜诇讛 诇讗 讘讬诪讜转 讛讙砖诪讬诐 讗讬谉 讘讬诪讜转 讛讞诪讛 诇讗 (讜诇讗 讛讬讗 诇讗 砖谞讗 讞讬讛 讜诇讗 砖谞讗 讞讜诇讛 诇讗 砖谞讗 讘讬诪讜转 讛讙砖诪讬诐 讜诇讗 砖谞讗 讘讬诪讜转 讛讞诪讛 诪讚讗转诪专) 讗诪专 专讘 讞讬讬讗 讘专 讗讘讬谉 讗诪专 砖诪讜讗诇 讛拽讬讝 讚诐 讜谞爪讟谞谉 注讜砖讬谉 诇讜 诪讚讜专讛 讗驻讬诇讜 讘转拽讜驻转 转诪讜讝

Rav Yehuda said that Shmuel said: One builds a fire for a woman in childbirth on Shabbat during the rainy season. The Sages thought to infer from here the following: For a woman in childbirth, yes, one builds a fire; for sick people, no, he does not build a fire. In the rainy season, yes, one builds a fire; in the summer, no, he does not build a fire. And the Gemara concludes: That is not the case. There is no difference between a woman in childbirth and a sick person, and there is no difference between the rainy season and the summer. In all of these cases one may build a fire on Shabbat. This conclusion emerges from that which was stated: Rav 岣yya bar Avin said that Shmuel said: With regard to one who let blood and caught cold, one makes a fire for him even during the season of Tammuz, i.e., the summer. Failure to do so could result in serious illness.

砖诪讜讗诇 爪诇讞讜 诇讬讛 转讻转拽讗 讚砖讗讙讗 专讘 讬讛讜讚讛 爪诇讞讜 诇讬讛 驻转讜专讗 讚讬讜谞讛 诇专讘讛 爪诇讞讜 诇讬讛 砖专砖讬驻讗

The Gemara relates that after Shmuel underwent bloodletting, they broke for him a wooden armchair made of teak [shaga] to build a fire. Similarly, for the sake of Rav Yehuda they broke a wooden table made of ebony [yavna], and for Rabba they broke a bench. They needed to build a fire due to the potential danger to Rabba. Since they could not find firewood, they kindled the fire with the furniture.

讜讗诪专 诇讬讛 讗讘讬讬 诇专讘讛 讜讛讗 拽注讘专 诪专 诪砖讜诐 讘诇 转砖讞讬转 讗诪专 诇讬讛 讘诇 转砖讞讬转 讚讙讜驻讗讬 注讚讬祝 诇讬

And Abaye said to Rabba: In breaking the bench, didn鈥檛 the Master violate the prohibition, 鈥淒o not destroy鈥 (Deuteronomy 20:19)? It is prohibited to destroy objects of value. Rabba said to him: Do not destroy also with regard to destruction of my body. Preventing illness and danger is preferable to me.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诇注讜诇诐 讬诪讻讜专 讗讚诐 拽讜专讜转 讘讬转讜 讜讬拽讞 诪谞注诇讬诐 诇专讙诇讬讜 讛拽讬讝 讚诐 讜讗讬谉 诇讜 诪讛 讬讗讻诇 讬诪讻讜专 诪谞注诇讬诐 砖讘专讙诇讬讜 讜讬住驻讬拽 诪讛谉 爪专讻讬 住注讜讚讛

With regard to the danger of bloodletting, the Gemara cites that which Rav Yehuda said that Rav said: One should always sell the beams of his house and purchase shoes for his feet with the proceeds, as shoes protect him from stepping on obstacles and from catching cold. If he let blood and has nothing to eat after the bloodletting, he should even sell the shoes on his feet, and from the proceeds provide the needs of a meal. After bloodletting, a meal is more crucial to one鈥檚 well-being than shoes are.

诪讗讬 爪专讻讬 住注讜讚讛 专讘 讗诪专 讘砖专 讜砖诪讜讗诇 讗诪专 讬讬谉 专讘 讗诪专 讘砖专 谞驻砖讗 讞诇祝 谞驻砖讗 讜砖诪讜讗诇 讗诪专 讬讬谉 住讜诪拽讗 讞诇祝 住讜诪拽讗:

The Gemara asks: What are these special needs of a meal? Rav said: It is referring to meat. And Shmuel said: It is referring to wine. The Gemara explains: Rav says: It is referring to meat because the soul replaces the soul, i.e., the meat replenishes the person鈥檚 strength. And Shmuel said: It is referring to wine because the red replaces the red, i.e., red wine substitutes for red blood.

(住讬诪谉 砖谞诪住专)

A mnemonic for the names of the Sages cited in the following discussion is the word shenimsar; shin for Shmuel, nun for Rabbi Yo岣nan, mem for Rav Na岣an, samekh for Rav Yosef, reish for Rava.

砖诪讜讗诇 讘讬讜诪讗 讚注讘讚 诪讬诇转讗 注讘讚讬 诇讬讛 转讘砖讬诇讗 讚讟讞诇讬 专讘讬 讬讜讞谞谉 砖转讬 注讚 讚谞驻讬拽 转讬讛讬讗 诪讗讜谞讬讛 讜专讘 谞讞诪谉 砖转讬 注讚 讚拽驻讬 讟讞诇讬讛 专讘 讬讜住祝 砖转讬 注讚 讚谞驻讬拽 诪专讬讘讚讗 讚讻讜住讬诇转讗 专讘讗 诪讛讚专 讗讞诪专讗 讘专 转诇转讗 讟专驻讬

The Gemara relates the following about bloodletting and drinking wine. Shmuel, on the day on which he would perform the practice of bloodletting, they would prepare for him a dish of cooked spleen. Rabbi Yo岣nan would drink wine after bloodletting until the odor emerged from his ears. And Rav Na岣an would drink until his spleen floated in wine. Rav Yosef would drink until the wine would emerge from the bloodletting incision. Rava would search for wine that was sufficiently aged such that three leaves had already grown over three years on the vine from which the grapes were picked (Rashash).

讗诪专 诇讛讜 专讘 谞讞诪谉 讘专 讬爪讞拽 诇专讘谞谉 讘诪讟讜转讗 诪讬谞讬讬讻讜 讘讬讜诪讗 讚讛拽讝讛 讗诪专讜 诇讘讬转讬讬讻讜 谞讞诪谉 讗拽诇注 诇讙讘谉

Rav Na岣an bar Yitzhak said to the Sages: I beg of you, on the day that you undergo bloodletting, tell your households, your wives: Na岣an bar Yitzhak happened to come to visit us. Due to the visit of the important guest, the women will prepare a large meal. The husbands will eat well, recover from the lost blood, and avoid endangering themselves.

讜讻讜诇讛讜 讗注专讜诪讬 讗住讬专讬 讘专 诪讛讗讬 注专诪讛 讚砖专讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 讜诇讗 讗驻砖专 诇讬讛 诇讬砖拽讜诇 讝讜讝讗 诪讻讗 讜诇讬讝讬诇 诇砖讘 讞谞讜转讗 注讚 讚讟注讬诐 砖讬注讜专 专讘讬注转讗 讜讗讬 诇讗 诇讬讻讜诇 砖讘 转诪专讬 讗讜讻诪转讗 讜诇讬砖讜祝 诪讬砖讞讗 讘爪讬讚注讬讛 讜谞讬讙谞讬 讘砖诪砖讗

And Rav Na岣an bar Yitzhak said: All types of artifice that come at the expense of others are prohibited except for this artifice, which is permitted. One who performed the practice of bloodletting and it is not possible for him to purchase food due to lack of means, let him take a worn zuz coin and go to seven stores. In each store, he tastes the wine as one who seeks to buy wine would. After tasting, he hands the zuz to the storekeeper, who will not accept it because it is worn. He then proceeds to do the same in all the stores until he has tasted the measure of a quarter of a log of wine. And if doing so is not possible, let him eat seven black dates and smear oil on his temple and lie in the sun.

讗讘诇讟 讗砖讻讞讬讛 诇砖诪讜讗诇 讚讙谞讬 讘砖诪砖讗 讗诪专 诇讬讛 讞讻讬诪讗 讚讬讛讜讚讗讬 讘讬砖讗 诪讬 讛讜讬 讟讘讗 讗诪专 诇讬讛 讬讜诪讗 讚讛拽讝讛 讛讜讗

The Gemara relates: The gentile scholar, Ablat, found Shmuel lying in the sun. Ablat said to Shmuel: Wise man of the Jews, a matter that is evil, can it become good? Are there any circumstances in which the heat of the sun, which is harmful, can be beneficial? Shmuel said to him: It happens on a day of bloodletting, for which the heat of the sun is beneficial.

讜诇讗 讛讬讗 讗诇讗 讗讬讻讗 讬讜诪讗 讚诪注诇讬 讘讛 砖诪砖讗 讘讻讜诇讬讛 砖转讗 讬讜诪讗 讚谞驻诇讛 讘讬讛 转拽讜驻转 转诪讜讝 讜住讘专 诇讗 讗讬讙诇讬 诇讬讛:

The Gemara comments: And actually, that is not what occurred. Rather, there is a day on which the sun is beneficial more than the entire year, and that is the day on which the Tammuz solstice, the longest day of the year, occurs. And Shmuel thought: I will not reveal this remedy to him.

(讛讬拽讬诇 讘专讜讞 讟注诪讗 砖讛讛 住讬诪谉) 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讛诪拽讬诇 讘住注讜讚转 讛拽讝转 讚诐 诪拽讬诇讬谉 诇讜 诪讝讜谞讜转讬讜 诪谉 讛砖诪讬诐 讜讗讜诪专讬诐 讛讜讗 注诇 讞讬讬讜 诇讗 讞住 讗谞讬 讗讞讜住 注诇讬讜

Indifferent, in wind, taste, waited are a mnemonic for the following matters. It was Rav and Shmuel who both said: Anyone who is indifferent and not vigilant with regard to the meal eaten after bloodletting, they are indifferent with regard to providing his food from the Heavens. And they say in the name of Heaven: He took no pity on his life, will I take pity on him?

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讗 诇讬转讬讘 讛讬讻讗 讚讻专讬讱 讝讬拽讗 讚讬诇诪讗 砖驻讬 诇讬讛 讗讜诪谞讗 讜诪讜拽讬诐 诇讬讛 讗专讘讬注转讗 讜讗转讬 讝讬拽讗 讜砖讗讬祝 诪讬谞讬讛 讜讗转讬 诇讬讚讬 住讻谞讛

Similarly, it was Rav and Shmuel who both said: One who performs the practice of bloodletting should not sit where the wind is blowing, due to the concern that perhaps the blood letter let too much blood from him and established the amount of remaining blood at a quarter of a log. And there is concern the wind will come and draw out a little more blood from him, and he will be endangered.

砖诪讜讗诇 讛讜讛 专讙讬诇 讜注讘讚 诪讬诇转讗 讘讘讬转讗 讚砖讘 诇讘讬谞讬讗 讜讗专讬讞讗 讬讜诪讗 讞讚讗 注讘讚 讜讗专讙讬砖 讘谞驻砖讬讛 讘讚拽 讜讞住专 讞讚 讗专讬讞讗

The Gemara relates: Shmuel would customarily perform the practice of bloodletting in a house whose walls were seven and a half bricks thick. One day he performed bloodletting and felt himself weakened. He examined and discovered that one half-brick was lacking from the thickness of the walls. The resultant chill caused his weakness.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讬讟注讜诐 诪讬讚讬 讜讛讚专 诇讬驻讜拽 讚讗讬 诇讗 讟注讬诐 诪讬讚讬 讗讬 驻讙注 讘砖讻讘讗 讬专拽讗 讗驻讬讛 讗讬 驻讙注 讘诪讗谉 讚拽讟诇 谞驻砖讗 诪讬转 讗讬 驻讙注

It was Rav and Shmuel who both said: One who performs the practice of bloodletting should taste something and then go outside, since if he does not taste anything, if he encounters a corpse, his face will turn green. If he encounters one who killed a person, he will die. If he encounters

讘讚讘专 讗讞专 拽砖讛 诇讚讘专 讗讞专

something else, a euphemism for a pig, it is harmful with regard to something else, a euphemism for leprosy.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛讗讬 诪讗谉 讚注讘讬讚 诪讬诇转讗 诇讬砖讛讬 驻讜专转讗 讜讛讚专 诇讬拽讜诐 讚讗诪专 诪专 讞诪砖讛 讚讘专讬诐 拽专讜讘讬谉 诇诪讬转讛 讬讜转专 诪谉 讛讞讬讬诐 讜讗诇讜 讛谉 讗讻诇 讜注诪讚 砖转讛 讜注诪讚 讬砖谉 讜注诪讚 讛拽讬讝 讚诐 讜注诪讚 砖讬诪砖 诪讟转讜 讜注诪讚

It was Rav and Shmuel who both said: With regard to one who performs the practice of bloodletting, let him wait a bit and then let him rise, as the Master said: There are five matters that render one closer to death than life, and they are these: If one ate and immediately rose, if one drank and rose, if one slept and immediately rose, if one let blood and rose, if one engaged in conjugal relations and rose.

讗诪专 砖诪讜讗诇 驻讜专住讗 讚讚诪讗 讻诇 转诇转讬谉 讬讜诪讬谉 讜讘讬谉 讛驻专拽讬诐 讬诪注讟 讜讘讬谉 讛驻专拽讬诐 讬讞讝讜专 讜讬诪注讟

Shmuel said: The interval for bloodletting is every thirty days. And during the middle periods of one鈥檚 life, he should decrease the frequency of bloodletting; and during the later periods, he should decrease its frequency again.

讜讗诪专 砖诪讜讗诇 驻讜专住讗 讚讚诪讗 讞讚 讘砖讘转讗 讗专讘注讛 讜诪注诇讬 砖讘转讗 讗讘诇 砖谞讬 讜讞诪讬砖讬 诇讗 讚讗诪专 诪专 诪讬 砖讬砖 诇讜 讝讻讜转 讗讘讜转 讬拽讬讝 讚诐 讘砖谞讬 讜讘讞诪讬砖讬 砖讘讬转 讚讬谉 砖诇 诪注诇讛 讜砖诇 诪讟讛 砖讜讬谉 讻讗讞讚

And Shmuel said: The times for bloodletting are the first day of the week, the fourth day of the week and Shabbat eve. However, on the second and the fifth days of the week, no, one should not let blood, as the Master said: Only one who has the merit of his ancestors and relies on it should let blood on the second and on the fifth days of the week, as the court on High, in the heavens, and the court below are equal. The courts in the cities convene on Mondays and Thursdays, as does the heavenly court. Letting blood on a day of judgment is dangerous. If one is judged unfavorably all his blood could flow out.

讘转诇转讗 讘砖讘转讗 诪讗讬 讟注诪讗 诇讗 诪砖讜诐 讚拽讬讬诪讗 诇讬讛 诪讗讚讬诐 讘讝讜讜讬 诪注诇讬 砖讘转讗 谞诪讬 拽讬讬诪讗 讘讝讜讜讬 讻讬讜谉 讚讚砖讜 讘讬讛 专讘讬诐 砖讜诪专 驻转讗讬诐 讛壮

The Gemara explains: On the third day of the week, what is the reason that one does not let blood? It is because the planet Mars is dominant during the even hours. Since it is a planet of blood, and the even hours are a bad omen, that combination gives cause for concern. The Gemara asks: On Shabbat eve, Mars also dominates during the even hours. The Gemara answers: Since the multitudes have already become accustomed to letting blood on Shabbat eve, the verse: 鈥淭he Lord protects the simple-hearted鈥 (Psalms 116:6) applies in this case.

讗诪专 砖诪讜讗诇 讗专讘注讛 讚讛讜讗 讗专讘注讛 讗专讘注讛 讚讛讜讗 讗专讘讬住专 讗专讘注讛 讚讛讜讗 注砖专讬诐 讜讗专讘注讛 讗专讘注讛 讚诇讬讻讗 讗专讘注 讘转专讬讛 住讻谞转讗

Similarly, Shmuel says: On the fourth day of the week that is the fourth day of the month; on the fourth day of the week that is the fourteenth of the month; on the fourth day of the week that is the twenty-fourth of the month; and on the fourth day of the week after which there are not four days remaining in the month it is dangerous to let blood.

专讗砖 讞讜讚砖 讜砖谞讬 诇讜 讞讜诇砖讗 砖诇讬砖讬 诇讜 住讻谞讛 诪注诇讬 讬讜诪讗 讟讘讗 讞讜诇砖讗 诪注诇讬 讬讜诪讗 讚注爪专转讗 住讻谞转讗 讜讙讝专讜 专讘谞谉 讗讻讜诇讛讜 诪注诇讬 讬讜诪讗 讟讘讗 诪砖讜诐 讬讜诪讗 讟讘讗 讚注爪专转 讚谞驻讬拽 讘讬讛 讝讬拽讗 讜砖诪讬讛 讟讘讜讞 讚讗讬 诇讗 拽讘诇讜 讬砖专讗诇 转讜专讛 讛讜讛 讟讘讞 诇讛讜 诇讘砖专讬讬讛讜 讜诇讚诪讬讬讛讜

Bloodletting on the New Moon and on the second day of the month causes weakness; bloodletting on the third day of the month leads to danger. Bloodletting on the eve of a Festival causes weakness; bloodletting on the eve of the festival of Shavuot leads to danger. And the Sages issued a decree prohibiting bloodletting on the eve of every Festival due to the festival of Shavuot. On Shavuot, an evil spirit named Tibbua岣, from the Hebrew word meaning slaughter, emerges, as had the Jewish people not accepted the Torah on the festival of Shavuot, Tibbua岣 would have slaughtered their flesh and their blood. Consequently, it remains a dangerous day.

讗诪专 砖诪讜讗诇 讗讻诇 讞讟讛 讜讛拽讬讝 讚诐 诇讗 讛拽讬讝 讗诇讗 诇讗讜转讛 讞讟讛 讜讛谞讬 诪讬诇讬 诇专驻讜讗讛 讗讘诇 诇讗讜拽讜诇讬 诪讬拽讬诇

Shmuel said: If one ate wheat and afterward let blood, he only let that wheat. The bloodletting was ineffective as the wheat replaced any blood that was let. And this ineffectiveness applies only if he let blood to cure an illness; however, to relieve discomfort, bloodletting after eating wheat relieves one鈥檚 discomfort.

讛诪拽讬讝 讚诐 砖转讬讬讛 诇讗诇转专 讗讻讬诇讛 注讚 讞爪讬 诪讬诇

One who lets blood should engage in drinking immediately; he should not engage in eating until the time that it takes to walk half a mil has elapsed.

讗讬讘注讬讗 诇讛讜 砖转讬讬讛 诇讗诇转专 诪注诇讬 讗讘诇 讘转专 讛讻讬 拽砖讬 讗讜 讚讬诇诪讗 诇讗 拽砖讬 讜诇讗 诪注诇讬 转讬拽讜

A dilemma was raised before the Sages: When they said that one should engage in drinking immediately, does that mean that drinking immediately is beneficial; however, thereafter, it is injurious? Or perhaps, thereafter it is neither injurious nor beneficial. No resolution is found for this dilemma, therefore it stands unresolved.

讗讬讘注讬讗 诇讛讜 讗讻讬诇讛 注讚 讞爪讬 诪讬诇 讛讜讗 讚拽诪注诇讬 讛讗 讘转专 讛讻讬 讜诪拽诪讬 讛讻讬 拽砖讬 讗讜 讚讬诇诪讗 诇讗 拽砖讬 讜诇讗 诪注诇讬 转讬拽讜

Similarly, a dilemma was raised before the Sages: When they said one should not engage in eating until the time that it takes to walk half a mil has elapsed, does that mean that only at that time it is beneficial, however, after that time or before that time it is injurious? Or perhaps, before and after that time it is neither injurious nor beneficial. No resolution is found for this dilemma, therefore it too stands unresolved.

诪讻专讬讝 专讘 诪讗讛 拽专讬 讘讝讜讝讗 诪讗讛 专讬砖讬 讘讝讜讝讗 诪讗讛 砖驻诪讬 讜诇讗 讻诇讜诐 讗诪专 专讘 讬讜住祝 讻讬 讛讜讬谞谉 讘讬 专讘 讛讜谞讗 讬讜诪讗 讚诪驻讙专讬 讘讬讛 专讘谞谉 讗诪专讬 讛讗讬讚谞讗 讬讜诪讗 讚砖驻诪讬 讛讜讗讜诇讗 讬讚注谞讗 诪讗讬 拽讗诪专讬:

Rav would announce: One hundred bloodlettings for a zuz; cutting the hair on one hundred heads for a zuz; grooming one hundred moustaches does not cost anything (ge鈥檕nim). Blood letters typically served as barbers as well and did not charge for grooming a moustache. If one hundred men happened to arrive one day to have their moustaches groomed, the barber would work all day without receiving any pay. Rav Yosef said: When we were students in Rav Huna鈥檚 school, on a day when the Sages were sluggish in their studies, they would say: Today is the day of the moustaches, and I did not know what they were saying. Now that I heard Rav鈥檚 statement, I understand that they meant that it was a day without purpose.

讜拽讜砖专讬谉 讛讟讘讜专: 转谞讜 专讘谞谉 拽讜砖专讬谉 讛讟讘讜专 专讘讬 讬讜住讬 讗讜诪专 讗祝 讞讜转讻讬谉 讜讟讜诪谞讬谉 讛砖诇讬讗 讻讚讬 砖讬讞诐 讛讜诇讚 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘谞讜转 诪诇讻讬诐 讟讜诪谞讜转 讘住驻诇讬诐 砖诇 砖诪谉 讘谞讜转 注砖讬专讬诐 讘住驻讜讙讬诐 砖诇 爪诪专 讘谞讜转 注谞讬讬诐 讘诪讜讻讬谉

We learned in the mishna: And one may tie the umbilical cord of a child born on Shabbat. The Sages taught similarly in the Tosefta and even added to it: One may tie the umbilical cord of a child born on Shabbat. Rabbi Yosei said: One may even cut the umbilical cord. And one may insulate the placenta as a healing remedy so as to warm the newborn. Rabban Shimon ben Gamliel said: Princesses insulate the placenta in mugs of oil; the daughters of the wealthy do so in combed wool; the daughters of the poor in soft rags.

讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 讛诇讻讛 讻专讘讬 讬讜住讬

Rav Na岣an said that Rabba bar Avuh said that Rav said: The halakha is in accordance with the opinion of Rabbi Yosei that it is even permitted to cut the umbilical cord on Shabbat.

讜讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 诪讜讚讬诐 讞讻诪讬诐 诇专讘讬 讬讜住讬 讘讟讘讜专 砖诇 砖谞讬 转讬谞讜拽讜转 砖讞讜转讻讬谉 诪讗讬 讟注诪讗 讚诪谞转讞讬 讗讛讚讚讬

And Rav Na岣an said that Rabba bar Avuh said that Rav said: The Rabbis concede to Rabbi Yosei with regard to the umbilical cord attached to twin babies that one may cut it on Shabbat. What is the reason for this? In that case, leaving the cord attached is dangerous. Since the attached twins will try to disengage from each other, they could potentially rip each other鈥檚 cords.

讜讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讗诪专 专讘 讻诇 讛讗诪讜专 讘驻专砖转 转讜讻讞讛 注讜砖讬谉 诇讞讬讛 讘砖讘转 砖谞讗诪专 讜诪讜诇讚讜转讬讱 讘讬讜诐 讛讜诇讚转 讗讜转讱 诇讗 讻专转 砖专讱 讜讘诪讬诐 诇讗 专讞爪转 诇诪砖注讬 讜讛诪诇讞 诇讗 讛诪诇讞转 讜讛讞转诇 诇讗 讞转诇转

And Rav Na岣an said that Rabba bar Avuh said that Rav said: Everything stated in the passage of rebuke (Ezekiel 16) one may perform for a woman in childbirth on Shabbat. Since that chapter speaks of the dangerous birth of an abandoned child, for all other children, these issues should be addressed. As it is stated there: 鈥淎nd as for your birth, on the day you were born, your navel was not cut, and you were not washed in water for cleansing, and you were not salted, nor were you swaddled鈥 (Ezekiel 16:4).

讜诪讜诇讚讜转讬讱 讘讬讜诐 讛讜诇讚转 诪讻讗谉 砖诪讬讬诇讚讬诐 讗转 讛讜诇讚 讘砖讘转 诇讗 讻专转 砖专讱 诪讻讗谉 砖讞讜转讻讬谉 讛讟讘讜专 讘砖讘转 讜讘诪讬诐 诇讗 专讞爪转 诇诪砖注讬 诪讻讗谉 砖专讜讞爪讬谉 讛讜诇讚 讘砖讘转 讜讛诪诇讞 诇讗 讛诪诇讞转 诪讻讗谉 砖诪讜诇讞讬谉 讛讜诇讚 讘砖讘转 讜讛讞转诇 诇讗 讞转诇转 诪讻讗谉 砖诪诇驻驻讬谉 讛讜诇讚 讘砖讘转:

The Gemara explains: 鈥淎nd as for your birth, on the day you were born鈥; from here it is derived that one delivers the newborn on Shabbat. 鈥淵our navel was not cut鈥; from here it is derived that one cuts the umbilical cord on Shabbat. 鈥淎nd you were not washed in water for cleansing鈥; from here it is derived that one washes the newborn on Shabbat. 鈥淎nd you were not salted鈥; from here it is derived that one salts the newborn on Shabbat. 鈥淣or were you swaddled鈥; from here it is derived that one swaddles the newborn on Shabbat.

讛讚专谉 注诇讱 诪驻谞讬谉

 

Scroll To Top