What can be done to take care of a child after his brit milah on Shabbat? The woman who brought up Abaye told him all sorts of remedies for babies, including some things relevant for brit milah. Can one wash one before or after a brit milah with hot water? For how many days? Can one wask normally or not? Can it be with water warmed up before Shabbat or even with water warmed up on Shabbat?
This week’s learning is sponsored by Helen Danczak in loving memory of her mother, Lucille Fliegler on her 29th yahrzeit. “The years fly past and still it’s as if it’s been only yesterday since I had a chance to visit. Mommele, may your neshama have an aliya.”
This week’s learning is sponsored by Petra, Tova & Orli in honor of their mother, Wendy Proskin. “Happy Mother’s Day!”
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This week’s learning is sponsored by Helen Danczak in loving memory of her mother, Lucille Fliegler on her 29th yahrzeit. “The years fly past and still it’s as if it’s been only yesterday since I had a chance to visit. Mommele, may your neshama have an aliya.”
This week’s learning is sponsored by Petra, Tova & Orli in honor of their mother, Wendy Proskin. “Happy Mother’s Day!”
Shabbat 134
חַסְפָּנִיתָא. מַאי תַּקַּנְתֵּיהּ — לִימְשֵׁי טוּבָא בְּמַיָּא דְסִילְקָא.
sores on his flesh. What is his remedy? Let him wash extensively in beet water, in which beets have been boiled.
לֹא שָׁחַק מֵעֶרֶב שַׁבָּת. תָּנוּ רַבָּנַן: דְּבָרִים שֶׁאֵין עוֹשִׂין לַמִּילָה בְּשַׁבָּת — עוֹשִׂין לָהּ בְּיוֹם טוֹב. שׁוֹחֲקִין לָהּ כַּמּוֹן, וְטוֹרְפִין לָהּ יַיִן וָשֶׁמֶן.
We learned in the mishna: If one did not grind the cumin from Shabbat eve, he chews it with his teeth and places it on the place of circumcision as a salve. The Sages taught: There are actions that may not be performed in preparation for a circumcision on Shabbat but may be performed in preparation for it on a Festival. For example: One grinds cumin for it, and one mixes wine and oil for it.
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא כַּמּוֹן בְּיוֹם טוֹב — דַּחֲזֵי לִקְדֵרָה, יַיִן וָשֶׁמֶן חֲזֵי נָמֵי בְּשַׁבָּת לְחוֹלֶה, דְּתַנְיָא: אֵין טוֹרְפִין יַיִן וָשֶׁמֶן לַחוֹלֶה בְּשַׁבָּת. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רַבִּי מֵאִיר: אַף טוֹרְפִין יַיִן וָשֶׁמֶן.
Abaye said to Rav Yosef: What is different about cumin that makes it permissible to grind it on a Festival? The fact that it is suitable for use to spice a pot, in cooking. Based on that explanation, mixed wine and oil are also suitable for use on Shabbat for a sick person, as it was taught in a baraita: One may not mix wine and oil for a sick person on Shabbat. Rabbi Shimon ben Elazar said in the name of Rabbi Meir: One may even mix wine and oil on Shabbat.
אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: פַּעַם אַחַת חָשׁ רַבִּי מֵאִיר בְּמֵעָיו, וּבִקַּשְׁנוּ לִטְרוֹף לוֹ יַיִן וָשֶׁמֶן וְלֹא הִנִּיחָנוּ. אָמַרְנוּ לוֹ: דְּבָרֶיךָ יִבְטְלוּ בְּחַיֶּיךָ?! אָמַר לָנוּ: אַף עַל פִּי שֶׁאֲנִי אוֹמֵר כָּךְ וַחֲבֵירַי אוֹמְרִים כָּךְ — מִיָּמַי לֹא מְלָאַנִי לִבִּי לַעֲבוֹר עַל דִּבְרֵי חֲבֵירַי. הוּא נִיהוּ דְּמַחְמִיר אַנַּפְשֵׁיהּ, אֲבָל לְכוּלֵּי עָלְמָא — שְׁרֵי!
Rabbi Shimon ben Elazar said: It happened on one occasion that Rabbi Meir had intestinal pain on Shabbat, and we sought to mix wine and oil for him as treatment and he did not let us do so. We said to him: Will your statement be negated in your lifetime? You permit mixing these ingredients for a sick person. He said to us: Even though I say this and my colleagues say that, and I do not retract my statement, still, in all my days I have never been so presumptuous as to violate the statements of my colleagues and act in accordance with my opinion. Apparently, it was he who was stringent with regard to himself, but for everyone it is permitted.
הָתָם — לָא בָּעֵי לִיכָּא, הָכָא בָּעֵי לִיכָּא. הָכָא נָמֵי נֶיעְבֵּיד וְלָא לֵילֵךְ! הַיְינוּ דְּקָתָנֵי: נוֹתֵן זֶה בִּפְנֵי עַצְמוֹ וְזֶה בִּפְנֵי עַצְמוֹ.
The Gemara answers that there is a distinction between the cases: There, for medicinal purposes, it need not be beaten, whereas here, for circumcision, it must be beaten. The Gemara asks: Here too, let us prepare the mixture but not beat it. The Gemara answers: That is in fact the custom, and that is what the mishna teaches: He places this by itself and that by itself, meaning that he may mix the wine and oil, but he may not beat them.
תָּנוּ רַבָּנַן: אֵין מְסַנְּנִין אֶת הַחַרְדָּל בִּמְסַנֶּנֶת שֶׁלּוֹ, וְאֵין מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת. אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא מֵהָא דִּתְנַן: נוֹתְנִים בֵּיצָה בִּמְסַנֶּנֶת שֶׁל חַרְדָּל?
The Sages taught with regard to labor on a Festival: One may not strain mustard in its strainer, and one may not sweeten it with coal. Abaye said to Rav Yosef: In what way is this different from that which we learned in a mishna: One may place an egg in a mustard strainer on Shabbat?
אֲמַר לֵיהּ: הָתָם — לָא מִיחְזֵי כְּבוֹרֵר, הָכָא — מִיחְזֵי כְּבוֹרֵר.
Rav Yosef said to him: There is a distinction between the cases, that there, in the case of the egg, the act does not appear like selecting, whereas here, in the case of the mustard, the act appears like selecting. Straining an egg does not actually separate it into its component parts. Straining mustard does.
וְאֵין מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת. וְהָתַנְיָא: מְמַתְּקִין אוֹתוֹ בְּגַחֶלֶת! לָא קַשְׁיָא: כָּאן בְּגַחֶלֶת שֶׁל מַתֶּכֶת, כָּאן בְּגַחֶלֶת שֶׁל עֵץ.
We learned that one may not sweeten the mustard with coal. The Gemara asks: Wasn’t it taught in a baraita: One may sweeten it with coal. The Gemara answers: This is not difficult, as there is a distinction: There, where it is permitted, it is referring to the case of a metal coal, as extinguishing metal coals is not prohibited by Torah law, whereas here, where it is prohibited, it is referring to the case of a wooden coal.
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא מִבִּישְׂרָא אַגּוּמְרֵי! אֲמַר לֵיהּ: הָתָם לָא אֶפְשָׁר, הָכָא אֶפְשָׁר.
Abaye said to Rav Yosef: In what way is mustard placed on coals, which is prohibited, different from meat placed on coals, which is permitted even if the coals are extinguished by the blood dripping from the meat? Rav Yosef said to Abaye: The two cases are not similar, as there, with regard to meat, it is not possible to accomplish this in any other way, but here, with regard to mustard, it is possible to accomplish this in another way.
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַהוּ לְגַבֵּן? אֲמַר לֵיהּ: אָסוּר. מַאי שְׁנָא מִלִּישָׁה? אֲמַר לֵיהּ: הָתָם לָא אֶפְשָׁר, הָכָא אֶפְשָׁר.
Abaye said to Rav Yosef: What is the halakha with regard to whether it is permissible to curdle cheese on a Festival? He said to him: It is prohibited. Abaye asked: In what way is this different from kneading dough, which is permitted on a Festival? Rav Yosef said to him: There, with regard to dough, it is not possible to bake bread before a Festival, as day-old bread is inferior to fresh bread. Therefore, kneading dough to bake bread on a Festival is permitted. Here, with regard to cheese, it is possible to curdle cheese before a Festival and it will not deteriorate in any way.
וְהָא אָמְרִי נְהַרְדָּעֵי: גְּבִינָה בַּת יוֹמָא מְעַלְּיָא! הָכִי קָאָמְרִי: דַּאֲפִילּוּ גְּבִינָה בַּת יוֹמָא מְעַלְּיָא.
Abaye challenged this distinction: Didn’t the Sages of Neharde’a say that one-day-old cheese is excellent? Curdling cheese on a Festival should be permitted? Rav Yosef responded: This is what they are saying: Even one-day-old cheese is excellent; however, cheese that aged longer is better. Therefore, they did not permit curdling cheese on a Festival, as it is not necessary for the Festival.
אֵין עוֹשִׂין לָהּ חָלוּק כּוּ׳. אָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי חָלוּק דְּיָנוֹקָא, לַפְּכֵיהּ לְסִיטְרֵיהּ לְעִילַּאי, דִּילְמָא מִידְּבִיק גִּרְדָּא מִינֵּיהּ, וְאָתֵי לִידֵי כְּרוּת שׇׁפְכָה. אִימֵּיהּ דְּאַבָּיֵי עָבְדָא כִּיסְתָּא לְפַלְגָא. אָמַר אַבָּיֵי: הַאי יָנוֹקָא דְּלֵית לֵיהּ חָלוּק — לַיְיתֵי בְּלִיתָא דְּאִית לֵיהּ שִׂיפְתָּא, וְלִיכְרְכֵיהּ לְשִׂיפְתָּא לְתַתַּאי, וְעָיֵיף לֵיהּ לְעִילַּאי.
We learned in the mishna: And on Shabbat one may not make a pouch to place over the circumcision as a bandage ab initio. Abaye said: My mother, actually his foster mother who was the nursemaid who raised him, told me: With regard to that pouch, placed as a bandage over the circumcision of a baby, let one place it on the upper side with the threads below, lest a thread from it stick to the place of circumcision and cause the baby to become one with a severed urethra. The Gemara relates that Abaye’s mother would make a pouch that covered half the place of circumcision so that it would not be damaged through contact with the threads emerging from the edge of the pouch. Abaye said: If this baby does not have a pouch to put on the place of the circumcision, let one bring a worn-out garment with a hem, and wrap the hem under, and fold the garment over, so that the threads from the worn-out garment will not adhere to the wound.
וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא יְדִיעַ מַפַּקְתֵּיהּ, לְשַׁיְיפֵיהּ מִישְׁחָא וְלוֹקְמֵיהּ לַהֲדֵי יוֹמָא, וְהֵיכָא דְּזִיג — לִיקְרְעֵיהּ בִּשְׂעָרְתָּא שְׁתִי וָעֵרֶב. אֲבָל בִּכְלִי מַתָּכוֹת — לָא, מִשּׁוּם דְּזָרֵיף. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מָיֵיץ, מֵיקַר [הוּא] דְּקָר פּוּמֵּיהּ. מַאי תַּקַּנְתֵּיהּ? לַיְתוֹ כָּסָא גּוּמְרֵי, וְלַינְקְטֵיהּ לֵיהּ לַהֲדֵי פּוּמֵּיהּ, דְּחָיֵים פּוּמֵּיהּ וּמָיֵיץ. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מִנַּשְׁתֵּים — לִינְפְּפֵיהּ בְּנָפְווֹתָא וּמִנַּשְׁתֵּים.
And Abaye also said: My mother told me: In the case of a baby the location of whose exit, i.e., anus, is unknown, as it is obscured by skin, let one rub it with oil and stand it before the light of the day. And where it appears transparent, let one tear it with a barley grain widthwise and lengthwise. However, one may not tear it with a metal implement because it causes infection and swelling. And Abaye said that my mother told me: If a baby refuses to nurse, that is because its mouth is cold and it is unable to nurse. What is his remedy? They should bring a cup of coals and place it near his mouth, so that his mouth will warm and he will nurse. And Abaye said that my mother told me: A baby that does not urinate, let one place him in a sieve and shake him, and he will urinate.
וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּלָא מְעַוֵּי — לַיְתוֹ סִילְתָּא דְאִימֵּיהּ וְלִישְׁרְקֵיהּ עִילָּוֵיהּ, וּמְעַוֵּי. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּקַטִּין, לַיְיתוֹ לְסִילְתָּא דְאִימֵּיהּ, וְלִישְׁרְקֵיהּ עִילָּוֵיהּ מִקּוּטְנָא לְאוּלְמָא. וְאִי אַלִּים — מֵאוּלְמָא לְקוּטְנָא. וְאָמַר אַבָּיֵי, אֲמַרָה לִי אֵם: הַאי יָנוֹקָא דְּסוּמָּק — דְּאַכַּתִּי לָא אִיבְּלַע בֵּיהּ דְּמֵיהּ — לִיתָּרְחוּ לֵיהּ עַד דְּמִיבְּלַע בֵּיהּ דְּמֵיהּ, וְלִימְהֲלוּהּ. דְּיָרוֹק, דְּאַכַּתִּי לָא נְפַל בֵּיהּ דְּמֵיהּ — לִיתָּרְחוּ עַד דְּנָפֵל בֵּיהּ דְּמֵיהּ, וְלִימְהֲלוּהּ.
And Abaye said: My nurse told me: If a baby is not breathing, let them bring his mother’s placenta and place the placenta on him, and the baby will breathe. And Abaye said that my mother told me: If a baby is too small, let them bring his mother’s placenta and rub the baby with it from the narrow end to the wide end of the placenta. And if the baby is strong, i.e., too large, let them rub the baby from the wide end of the placenta to the narrow end. And Abaye said that my mother told me: If a baby is red, that is because the blood has not yet been absorbed in him. In that case, let them wait until his blood is absorbed and then circumcise him. Likewise, if a baby is pale and his blood has not yet entered him, let them wait until his blood enters him and then circumcise him.
דְּתַנְיָא, אָמַר רַבִּי נָתָן: פַּעַם אַחַת הָלַכְתִּי לִכְרַכֵּי הַיָּם, וּבָאת אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי, הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהוּא אָדוֹם. אָמַרְתִּי לָהּ: הַמְתִּינִי לוֹ עַד שֶׁיִּבָּלַע בּוֹ דָּמוֹ, הִמְתִּינָה לוֹ עַד שֶׁנִּבְלַע בּוֹ דָּמוֹ, וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין אוֹתוֹ ״נָתָן הַבַּבְלִי״ עַל שְׁמִי.
As it was taught in a baraita, Rabbi Natan said: On one occasion, I went to the coastal cities, and one woman came before me who circumcised her first son and he died, and she circumcised her second son and he died, and since she feared circumcising the third due to concern that he might die as well, she brought him before me. I saw that he was red. I said to her: Wait until his blood is absorbed into him. She waited until his blood was absorbed into him and then circumcised him, and he lived. And they would call him Natan the Babylonian after my name.
שׁוּב פַּעַם אַחַת הָלַכְתִּי לִמְדִינַת קַפּוֹטְקְיָא, וּבָאת אִשָּׁה אַחַת לְפָנַי שֶׁמָּלָה בְּנָהּ רִאשׁוֹן וָמֵת, שֵׁנִי וָמֵת, שְׁלִישִׁי הֱבִיאַתּוּ לְפָנַי, רְאִיתִיו שֶׁהוּא יָרוֹק. הֵצַצְתִּי בּוֹ וְלֹא רָאִיתִי בּוֹ דַּם בְּרִית. אָמַרְתִּי לָהּ: הַמְתִּינִי לוֹ עַד שֶׁיִּפּוֹל בּוֹ דָּמוֹ, וְהִמְתִּינָה לוֹ וּמָלָה אוֹתוֹ וְחָיָה, וְהָיוּ קוֹרִין שְׁמוֹ ״נָתָן הַבַּבְלִי״ עַל שְׁמִי.
Rabbi Natan further related: On another occasion I went to the state of Cappadocia, and a woman came before me who circumcised her first son and he died, and she circumcised her second son and he died. Since she feared circumcising the third due to concern that he might die as well, she brought him before me. I saw that he was pale. I looked at him and I could not see in him the blood of the covenant, i.e., he had a blood deficiency. I said to her: Wait until blood enters him. And she waited and then circumcised him, and he lived. And they would call his name Natan the Babylonian after my name.
מַתְנִי׳ מַרְחִיצִין אֶת הַקָּטָן בֵּין לִפְנֵי הַמִּילָה וּבֵין לְאַחַר הַמִּילָה, וּמְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִּכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.
MISHNA: One may wash the baby on Shabbat, both before the circumcision and after the circumcision. And one may sprinkle hot water on him by hand but not with a vessel, in order to depart from the usual manner in which this is done. Rabbi Elazar ben Azarya says: One may wash the baby on the third day following his circumcision, even if that third day occurs on Shabbat. On the third day following circumcision, the baby is considered to be in danger, as it is stated with regard to the men of Shekhem, who were circumcised: “And it came to pass on the third day, when they were in pain” (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger.
סָפֵק וְאַנְדְּרוֹגִינוֹס — אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת. וְרַבִּי יְהוּדָה מַתִּיר בְּאַנְדְּרוֹגִינוֹס.
If there is uncertainty whether or not to circumcise a baby, and likewise in the case of a hermaphrodite [androginos] baby, who possesses both male and female genitals, one does not desecrate Shabbat to perform the circumcision, since it is not certain that the circumcision is required. And Rabbi Yehuda permits doing so for a hermaphrodite baby.
גְּמָ׳ וְהָא אָמְרַתְּ רֵישָׁא מַרְחִיצִין!
GEMARA: The Gemara questions the mishna’s statement that one may sprinkle hot water on the baby only by hand: Didn’t you say in the first clause of the mishna that one may wash him? If it is permissible to wash the baby, it is certainly permitted to sprinkle water on him with a vessel.
רַב יְהוּדָה וְרַבָּה בַּר אֲבוּהּ דְאָמְרִי תַּרְוַיְיהוּ ״כֵּיצַד״ תָּנֵי: מַרְחִיצִין אֶת הַקָּטָן בֵּין לִפְנֵי מִילָה בֵּין לְאַחַר מִילָה. כֵּיצַד? — מְזַלְּפִין עָלָיו בַּיָּד אֲבָל לֹא בִּכְלִי.
It was Rav Yehuda and Rabba bar Avuh who both said that this mishna is taught employing the style known as: How. In this style, the latter clause clarifies the former. It should be understood as follows: One may wash the baby both before circumcision and after circumcision. How may one wash him? One sprinkles water on him by hand, but not with a vessel.
אָמַר רָבָא: וְהָא ״מַרְחִיצִין״ קָתָנֵי! אֶלָּא אָמַר רָבָא, הָכִי קָתָנֵי: מַרְחִיצִין אֶת הַקָּטָן בֵּין מִלִּפְנֵי מִילָה בֵּין לְאַחַר הַמִּילָה, בַּיּוֹם הָרִאשׁוֹן — כְּדַרְכּוֹ, וּבַיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מְזַלְּפִין עָלָיו בַּיָּד, אֲבָל לֹא בִּכְלִי. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.
Rava said: Doesn’t it teach the phrase one may wash, and washing is not sprinkling. Rather, Rava said that this is what the mishna is teaching: One may wash the baby, both before circumcision and after circumcision. On the first day, one may wash him in his usual manner. However, on the third day following his circumcision, if that third day occurs on Shabbat, one may sprinkle water on him only by hand, but not with a vessel, and one may certainly not wash him. Rabbi Elazar ben Azarya says: One may even wash the baby on the third day following his circumcision, if that third day occurs on Shabbat, because the baby is considered to be in a state of danger, as it is stated: “And it came to pass on the third day, when they were in pain.”
תַּנְיָא כְּווֹתֵיהּ דְּרָבָא: מַרְחִיצִין הַקָּטָן בֵּין לִפְנֵי מִילָה בֵּין לְאַחַר מִילָה, בְּיוֹם הָרִאשׁוֹן — כְּדַרְכּוֹ, וּבַיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מְזַלְּפִין עָלָיו בַּיָּד. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בַּיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים״.
A baraita was taught in accordance with the opinion of Rava: One may wash the baby, both before circumcision and after circumcision. On the first day, the baby is washed in its usual manner; and on the third day that occurs on Shabbat, one sprinkles water on him by hand but not with a vessel, and one may not wash him. Rabbi Elazar ben Azarya says: One may even wash the baby on the third day that occurs on Shabbat. And although there is no absolute proof for this matter, there is an allusion to this matter, as it is stated: “And it came to pass on the third day, when they were in pain.”
וּכְשֶׁהֵן מְזַלְּפִין — אֵין מְזַלְּפִין לֹא בְּכוֹס וְלֹא בִּקְעָרָה וְלֹא בִּכְלִי, אֶלָּא בַּיָּד. אֲתָאן לְתַנָּא קַמָּא.
The baraita continues: And when one sprinkles water, he may not sprinkle it with a cup or with a bowl or with any other vessel; rather, he does so by hand. The Gemara comments: We have arrived at the opinion of the first tanna, as this clarification of how the sprinkling was performed is not in accordance with the opinion of Rabbi Elazar ben Azarya. Rather, it is an elaboration of the statement of the first tanna.
מַאי ״אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר״? מִשּׁוּם דְּגָדוֹל לָא סָלֵיק בִּישְׂרֵיהּ הַיָּיא, קָטָן סָלֵיק (בֵּיהּ) בִּישְׂרֵיהּ הַיָּיא.
The Gemara comments: What is the meaning of the baraita’s statement: And although there is no absolute proof for this matter, there is an allusion to this matter? Why does the baraita refer to it as a mere allusion when it appears to offer absolute proof that the pain of circumcision is significant on the third day? The Gemara answers: Indeed, it is not a complete proof, because an adult’s flesh does not heal immediately, but a child’s flesh heals immediately. Perhaps a baby is not considered to be in danger on the third day.
הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרָבָא, אוֹרִי לֵיהּ כִּשְׁמַעְתֵּיהּ. אִיחֲלַשׁ רָבָא, אָמַר: אֲנָא בַּהֲדֵי תַּרְגּוּמָא דְסָבֵי לְמָה לִי.
The Gemara relates: A certain person came before Rava to ask a question with regard to washing a baby after circumcision. Rava ruled in accordance with its halakhic ruling, that everyone agrees that it is permitted to wash the baby on the first day. Afterward, Rava became ill. He said: Why did I involve myself in the opinions of the Elders? The Sages of the previous generation, Rav Yehuda and Rabba bar Avuh, articulated the halakha in a different, more stringent manner. Rava felt that his illness was divine punishment for taking their opinions lightly.
אֲמַרוּ לֵיהּ רַבָּנַן לְרָבָא: וְהָתַנְיָא כְּווֹתֵיהּ דְּמָר? אֲמַר לְהוּ: מַתְנִיתִין כְּווֹתַיְיהוּ דַּיְקָא.
The Sages said to Rava: Wasn’t it taught in the baraita in accordance with the opinion of the Master, so why are you concerned with regard to your ruling, which is correct? Rava said to them: The language of the mishna is precise according to their opinion.
מִמַּאי — מִדְּקָאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מַרְחִיצִין אֶת הַקָּטָן בְּיוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת. אִי אָמְרַתְּ בִּשְׁלָמָא תַּנָּא קַמָּא ״מְזַלְּפִין״ קָאָמַר — הַיְינוּ דְּקָאֲמַר לֵיהּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה ״מַרְחִיצִין״. אֶלָּא אִי אָמְרַתְּ תַּנָּא קַמָּא מַרְחִיצִין בְּיוֹם הָרִאשׁוֹן קָאָמַר, וּמְזַלְּפִין בְּיוֹם הַשְּׁלִישִׁי, הַאי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מַרְחִיצִין — ״אַף מַרְחִיצִין״ מִיבְּעֵי לֵיהּ?
From where can this be concluded? From the fact that it is stated: Rabbi Elazar ben Azarya says: One may wash the baby on the third day that occurs on Shabbat. Granted, if you say that the first tanna is saying only that one may sprinkle, but prohibited washing the baby even on the first day, that explains what Rabbi Elazar ben Azarya said to him in response: One may wash. However, if you say that the first tanna is saying one may wash on the first day and one may sprinkle on the third day, this statement: Rabbi Elazar ben Azarya says that one may wash, is imprecise. Rather, he should have said that one may even wash on the third day. Rabbi Elazar ben Azarya is not disputing whether it is ever permitted to wash the baby, as the first tanna also agrees that it is permitted on the first day; the dispute is whether or not that leniency extends to the third day as well. Since a precise reading of the mishna supports the opinion of Rav Yehuda and Rabba bar Avuh, the baraita supporting Rava’s opinion is not sufficiently authoritative to supplant that understanding.
כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי אֶלְעָזָר: הֲלָכָה כְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Elazar said: The halakha is in accordance with the opinion of Rabbi Elazar ben Azarya.
הֲווֹ בַּהּ בְּמַעְרְבָא: הַרְחָצַת כׇּל גּוּפוֹ אוֹ הַרְחָצַת מִילָה?
They discussed the following question in the West, in Eretz Yisrael: Is this referring to washing the entire body of the baby, or to washing the place of the circumcision?
אֲמַר לְהוּ הַהוּא מֵרַבָּנַן, וְרַבִּי יַעֲקֹב שְׁמֵיהּ: מִסְתַּבְּרָא הַרְחָצַת כׇּל גּוּפוֹ, דְּאִי סָלְקָא דַּעְתָּךְ הַרְחָצַת מִילָה, מִי גָּרַע מֵחַמִּין עַל גַּבֵּי מַכָּה, דְּאָמַר רַב: אֵין מוֹנְעִין חַמִּין וָשֶׁמֶן מֵעַל גַּבֵּי מַכָּה בְּשַׁבָּת!
One of the Sages, named Rabbi Ya’akov, said to them: It stands to reason that it is referring to washing his entire body, as if it should enter your mind that the dispute is with regard to washing the place of the circumcision, is this washing any worse than placing hot water on a wound? Rav said: One does not prevent placing hot water and oil on a wound on Shabbat. Therefore, it should certainly be permissible to wash the place of the circumcision.
מַתְקֵיף לַהּ רַב יוֹסֵף: וְלָא שָׁנֵי לָךְ בֵּין חַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת לְחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת?
Rav Yosef strongly objects to this proof: And is there no difference for you between hot water heated on Shabbat and hot water heated on Shabbat eve? Placing hot water heated on Shabbat eve on a wound violates only the rabbinic decree prohibiting healing; whereas heating hot water on Shabbat violates a Torah prohibition.
מַתְקֵיף לַהּ רַב דִּימִי: וּמִמַּאי דְּהָכָא בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת פְּלִיגִי? דִילְמָא בְּחַמִּין שֶׁהוּחַמּוּ בְּעֶרֶב שַׁבָּת פְּלִיגִי?! אָמַר אַבָּיֵי: אֲנָא בְּעַאי דֶּאֱישַׁנֵּי לֵיהּ, וּקְדַם וְשַׁנִּי לֵיהּ רַב יוֹסֵף: מִפְּנֵי שֶׁסַּכָּנָה הוּא לוֹ.
Rav Dimi strongly objects to Rav Yosef’s point: And from where do you know that here it is with regard to hot water heated on Shabbat that they disagree? Perhaps it is with regard to hot water heated on Shabbat eve that they disagree. Abaye said: I wanted to answer him, but Rav Yosef answered him first: The dispute is certainly with regard to heating water on Shabbat, because failure to do so poses a danger for the baby.
אִיתְּמַר נָמֵי, כִּי אֲתָא רָבִין אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר, וְאָמְרִי לַהּ אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בֵּין בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת, בֵּין בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת, בֵּין הַרְחָצַת כׇּל גּוּפוֹ, בֵּין הַרְחָצַת מִילָה, מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ.
It was also stated that when Ravin came to Babylonia from Eretz Yisrael, he said that Rabbi Abbahu said that Rabbi Elazar said, and others say that Rabbi Abbahu said that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabbi Elazar ben Azarya, both with regard to hot water heated on Shabbat and with regard to hot water heated on Shabbat eve; both with regard to washing the entire body and with regard to washing the place of the circumcision alone, because failure to do so poses a danger for the baby.
גּוּפָא. אָמַר רַב: אֵין מוֹנְעִין חַמִּין וָשֶׁמֶן מֵעַל גַּבֵּי מַכָּה בְּשַׁבָּת. וּשְׁמוּאֵל אָמַר: נוֹתֵן חוּץ לַמַּכָּה, וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה.
Rav’s statement with regard to the treatment of a wound on Shabbat was mentioned in passing. The Gemara proceeds to discuss the matter itself. Rav said: One does not prevent placing hot water and oil on a wound on Shabbat. And Shmuel said: It is prohibited to place hot water or oil directly onto the wound, because it appears to be medical treatment. Rather, one places the hot water or the oil outside the wound, above it, and it flows and descends to the wound itself.
מֵיתִיבִי: אֵין נוֹתְנִין שֶׁמֶן וְחַמִּין עַל גַּבֵּי מוֹךְ לִיתֵּן עַל גַּבֵּי מַכָּה בַּשַּׁבָּת! הָתָם מִשּׁוּם סְחִיטָה.
The Gemara raises an objection from that which was taught in a baraita: One may not place oil or hot water on soft material to place it on a wound on Shabbat. This supports the opinion of Shmuel, who prohibits performing actions that appear to be medical treatment. However, that ruling contradicts the opinion of Rav. The Gemara answers: There, the baraita prohibited placing oil or hot water on a rag, not because it appears to be medical treatment; rather, it is prohibited due to concern that one might perform the prohibited labor of squeezing.
תָּא שְׁמַע: אֵין נוֹתְנִין חַמִּין וָשֶׁמֶן עַל גַּבֵּי מוֹךְ, שֶׁעַל גַּבֵּי מַכָּה בַּשַּׁבָּת. הָתָם נָמֵי מִשּׁוּם סְחִיטָה.
The Gemara cites an additional proof. Come and hear that which was taught in a similar baraita: One may not place oil or hot water on soft material that is on a wound on Shabbat. This baraita supports the opinion of Shmuel. The Gemara answers: There too, it is prohibited due to concern for squeezing.
תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל: אֵין נוֹתְנִין חַמִּין וָשֶׁמֶן עַל גַּבֵּי מַכָּה בַּשַּׁבָּת, אֲבָל נוֹתְנִין חוּץ לַמַּכָּה וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה.
A baraita was taught explicitly in accordance with the opinion of Shmuel: One may not place oil or hot water on a wound on Shabbat; however, one may place it outside the wound so it flows and descends to the wound.
תָּנוּ רַבָּנַן: נוֹתְנִין עַל גַּבֵּי הַמַּכָּה מוֹךְ יָבֵשׁ וּסְפוֹג יָבֵשׁ, אֲבָל לֹא גֶּמִי יָבֵשׁ וְלֹא כְּתִיתִין יְבֵשִׁין. קַשְׁיָא כְּתִיתִין אַכְּתִיתִין! לָא קַשְׁיָא: הָא בְּחַדְתֵי, הָא בְּעַתִּיקֵי. אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ הָנֵי כְּתִיתִין מַסּוּ.
The Sages taught another baraita: One may place a dry compress and a dry sponge on a wound, but not a dry reed and not dry rags. The Gemara comments: This is difficult, as the first statement with regard to rags, i.e., a dry compress which is a type of rag, contradicts the second statement with regard to rags, as the baraita first permitted placing rags on a wound and then prohibited doing so. The Gemara answers: This is not difficult. This statement, which prohibits placing rags on a wound, is referring to new rags, which heal the wound; that statement, which permits placing rags on a wound, is referring to old rags, which are not effective in healing. Abaye said: Conclude from this that these rags heal, which is useful information with regard to the treatment of wounds.
סָפֵק וְאַנְדְּרוֹגִינוֹס כּוּ׳. תָּנוּ רַבָּנַן: ״עׇרְלָתוֹ״ — עׇרְלָתוֹ וַדַּאי דּוֹחֶה אֶת הַשַּׁבָּת,
We learned in the mishna: If there is uncertainty whether or not to circumcise a baby, and likewise in the case of a hermaphrodite baby, one does not desecrate Shabbat to perform the circumcision of a hermaphrodite, even on the eighth day following the birth. The Sages taught in a baraita: The verse states: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), and they interpreted the verse: “His foreskin” indicates that only the circumcision of his halakhically certain foreskin overrides Shabbat,
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I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Rochel Cheifetz
Riverdale, NY, United States
My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Jill Felder
Pittsburgh, Pennsylvania, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Mamaroneck, NY, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
Shabbat 134
ΧΦ·Χ‘Φ°Χ€ΦΌΦΈΧ Φ΄ΧΧͺΦΈΧ. ΧΦ·ΧΧ ΧͺΦΌΦ·Χ§ΦΌΦ·Χ Φ°ΧͺΦΌΦ΅ΧΧΦΌ β ΧΦ΄ΧΧΦ°Χ©ΧΦ΅Χ ΧΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦ°Χ‘Φ΄ΧΧΦ°Χ§ΦΈΧ.
sores on his flesh. What is his remedy? Let him wash extensively in beet water, in which beets have been boiled.
ΧΦΉΧ Χ©ΧΦΈΧΦ·Χ§ ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ Χ’ΧΦΉΧ©ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ β Χ’ΧΦΉΧ©ΧΦ΄ΧΧ ΧΦΈΧΦΌ ΧΦΌΦ°ΧΧΦΉΧ ΧΧΦΉΧ. Χ©ΧΧΦΉΧΦ²Χ§Φ΄ΧΧ ΧΦΈΧΦΌ ΧΦΌΦ·ΧΦΌΧΦΉΧ, ΧΦ°ΧΧΦΉΧ¨Φ°Χ€Φ΄ΧΧ ΧΦΈΧΦΌ ΧΦ·ΧΦ΄Χ ΧΦΈΧ©ΧΦΆΧΦΆΧ.
We learned in the mishna: If one did not grind the cumin from Shabbat eve, he chews it with his teeth and places it on the place of circumcision as a salve. The Sages taught: There are actions that may not be performed in preparation for a circumcision on Shabbat but may be performed in preparation for it on a Festival. For example: One grinds cumin for it, and one mixes wine and oil for it.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦΌΦ°ΧΧΦΉΧ ΧΧΦΉΧ β ΧΦΌΦ·ΧΦ²ΧΦ΅Χ ΧΦ΄Χ§Φ°ΧΦ΅Χ¨ΦΈΧ, ΧΦ·ΧΦ΄Χ ΧΦΈΧ©ΧΦΆΧΦΆΧ ΧΦ²ΧΦ΅Χ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ ΧΦ°ΧΧΦΉΧΦΆΧ, ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ΅ΧΧ ΧΧΦΉΧ¨Φ°Χ€Φ΄ΧΧ ΧΦ·ΧΦ΄Χ ΧΦΈΧ©ΧΦΆΧΦΆΧ ΧΦ·ΧΧΦΉΧΦΆΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨: ΧΦ·Χ£ ΧΧΦΉΧ¨Φ°Χ€Φ΄ΧΧ ΧΦ·ΧΦ΄Χ ΧΦΈΧ©ΧΦΆΧΦΆΧ.
Abaye said to Rav Yosef: What is different about cumin that makes it permissible to grind it on a Festival? The fact that it is suitable for use to spice a pot, in cooking. Based on that explanation, mixed wine and oil are also suitable for use on Shabbat for a sick person, as it was taught in a baraita: One may not mix wine and oil for a sick person on Shabbat. Rabbi Shimon ben Elazar said in the name of Rabbi Meir: One may even mix wine and oil on Shabbat.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨: Χ€ΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΈΧ©Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨ ΧΦΌΦ°ΧΦ΅Χ’ΦΈΧΧ, ΧΦΌΧΦ΄Χ§ΦΌΦ·Χ©ΧΦ°Χ ΧΦΌ ΧΦ΄ΧΦ°Χ¨ΧΦΉΧ£ ΧΧΦΉ ΧΦ·ΧΦ΄Χ ΧΦΈΧ©ΧΦΆΧΦΆΧ ΧΦ°ΧΦΉΧ ΧΦ΄Χ ΦΌΦ΄ΧΧΦΈΧ ΧΦΌ. ΧΦΈΧΦ·Χ¨Φ°Χ ΧΦΌ ΧΧΦΉ: ΧΦΌΦ°ΧΦΈΧ¨ΦΆΧΧΦΈ ΧΦ΄ΧΦ°ΧΦ°ΧΧΦΌ ΧΦΌΦ°ΧΦ·ΧΦΌΦΆΧΧΦΈ?! ΧΦΈΧΦ·Χ¨ ΧΦΈΧ ΧΦΌ: ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ²Χ Φ΄Χ ΧΧΦΉΧΦ΅Χ¨ ΧΦΌΦΈΧΦ° ΧΦ·ΧΦ²ΧΦ΅ΧΧ¨Φ·Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ ΧΦΌΦΈΧΦ° β ΧΦ΄ΧΦΌΦΈΧΦ·Χ ΧΦΉΧ ΧΦ°ΧΦΈΧΦ·Χ Φ΄Χ ΧΦ΄ΧΦΌΦ΄Χ ΧΦ·Χ’Φ²ΧΧΦΉΧ¨ Χ’Φ·Χ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ²ΧΦ΅ΧΧ¨Φ·Χ. ΧΧΦΌΧ Χ Φ΄ΧΧΧΦΌ ΧΦΌΦ°ΧΦ·ΧΦ°ΧΦ΄ΧΧ¨ ΧΦ·Χ ΦΌΦ·Χ€Φ°Χ©ΧΦ΅ΧΧΦΌ, ΧΦ²ΧΦΈΧ ΧΦ°ΧΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ β Χ©ΧΦ°Χ¨Φ΅Χ!
Rabbi Shimon ben Elazar said: It happened on one occasion that Rabbi Meir had intestinal pain on Shabbat, and we sought to mix wine and oil for him as treatment and he did not let us do so. We said to him: Will your statement be negated in your lifetime? You permit mixing these ingredients for a sick person. He said to us: Even though I say this and my colleagues say that, and I do not retract my statement, still, in all my days I have never been so presumptuous as to violate the statements of my colleagues and act in accordance with my opinion. Apparently, it was he who was stringent with regard to himself, but for everyone it is permitted.
ΧΦΈΧͺΦΈΧ β ΧΦΈΧ ΧΦΌΦΈΧ’Φ΅Χ ΧΦ΄ΧΧΦΌΦΈΧ, ΧΦΈΧΦΈΧ ΧΦΌΦΈΧ’Φ΅Χ ΧΦ΄ΧΧΦΌΦΈΧ. ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ Χ ΦΆΧΧ’Φ°ΧΦΌΦ΅ΧΧ ΧΦ°ΧΦΈΧ ΧΦ΅ΧΧΦ΅ΧΦ°! ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦΌΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ: Χ ΧΦΉΧͺΦ΅Χ ΧΦΆΧ ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ Χ’Φ·Χ¦Φ°ΧΧΦΉ ΧΦ°ΧΦΆΧ ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ Χ’Φ·Χ¦Φ°ΧΧΦΉ.
The Gemara answers that there is a distinction between the cases: There, for medicinal purposes, it need not be beaten, whereas here, for circumcision, it must be beaten. The Gemara asks: Here too, let us prepare the mixture but not beat it. The Gemara answers: That is in fact the custom, and that is what the mishna teaches: He places this by itself and that by itself, meaning that he may mix the wine and oil, but he may not beat them.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦ΅ΧΧ ΧΦ°Χ‘Φ·Χ ΦΌΦ°Χ Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ ΧΦΌΦ΄ΧΦ°Χ‘Φ·Χ ΦΌΦΆΧ ΦΆΧͺ Χ©ΧΦΆΧΦΌΧΦΉ, ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧͺΦΌΦ°Χ§Φ΄ΧΧ ΧΧΦΉΧͺΧΦΉ ΧΦΌΦ°ΧΦ·ΧΦΆΧΦΆΧͺ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦ΅ΧΦΈΧ ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ ΧΦΌΦ΅ΧΧ¦ΦΈΧ ΧΦΌΦ΄ΧΦ°Χ‘Φ·Χ ΦΌΦΆΧ ΦΆΧͺ Χ©ΧΦΆΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ?
The Sages taught with regard to labor on a Festival: One may not strain mustard in its strainer, and one may not sweeten it with coal. Abaye said to Rav Yosef: In what way is this different from that which we learned in a mishna: One may place an egg in a mustard strainer on Shabbat?
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧͺΦΈΧ β ΧΦΈΧ ΧΦ΄ΧΧΦ°ΧΦ΅Χ ΧΦΌΦ°ΧΧΦΉΧ¨Φ΅Χ¨, ΧΦΈΧΦΈΧ β ΧΦ΄ΧΧΦ°ΧΦ΅Χ ΧΦΌΦ°ΧΧΦΉΧ¨Φ΅Χ¨.
Rav Yosef said to him: There is a distinction between the cases, that there, in the case of the egg, the act does not appear like selecting, whereas here, in the case of the mustard, the act appears like selecting. Straining an egg does not actually separate it into its component parts. Straining mustard does.
ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧͺΦΌΦ°Χ§Φ΄ΧΧ ΧΧΦΉΧͺΧΦΉ ΧΦΌΦ°ΧΦ·ΧΦΆΧΦΆΧͺ. ΧΦ°ΧΦΈΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ°ΧΦ·ΧͺΦΌΦ°Χ§Φ΄ΧΧ ΧΧΦΉΧͺΧΦΉ ΧΦΌΦ°ΧΦ·ΧΦΆΧΦΆΧͺ! ΧΦΈΧ Χ§Φ·Χ©ΧΦ°ΧΦΈΧ: ΧΦΌΦΈΧΧ ΧΦΌΦ°ΧΦ·ΧΦΆΧΦΆΧͺ Χ©ΧΦΆΧ ΧΦ·ΧͺΦΌΦΆΧΦΆΧͺ, ΧΦΌΦΈΧΧ ΧΦΌΦ°ΧΦ·ΧΦΆΧΦΆΧͺ Χ©ΧΦΆΧ Χ’Φ΅Χ₯.
We learned that one may not sweeten the mustard with coal. The Gemara asks: Wasnβt it taught in a baraita: One may sweeten it with coal. The Gemara answers: This is not difficult, as there is a distinction: There, where it is permitted, it is referring to the case of a metal coal, as extinguishing metal coals is not prohibited by Torah law, whereas here, where it is prohibited, it is referring to the case of a wooden coal.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦ΄ΧΦΌΦ΄ΧΧ©ΧΦ°Χ¨ΦΈΧ ΧΦ·ΧΦΌΧΦΌΧΦ°Χ¨Φ΅Χ! ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧͺΦΈΧ ΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨, ΧΦΈΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨.
Abaye said to Rav Yosef: In what way is mustard placed on coals, which is prohibited, different from meat placed on coals, which is permitted even if the coals are extinguished by the blood dripping from the meat? Rav Yosef said to Abaye: The two cases are not similar, as there, with regard to meat, it is not possible to accomplish this in any other way, but here, with regard to mustard, it is possible to accomplish this in another way.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ·ΧΧΦΌ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧ‘ΧΦΌΧ¨. ΧΦ·ΧΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦ΄ΧΦΌΦ΄ΧΧ©ΧΦΈΧ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧͺΦΈΧ ΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨, ΧΦΈΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨.
Abaye said to Rav Yosef: What is the halakha with regard to whether it is permissible to curdle cheese on a Festival? He said to him: It is prohibited. Abaye asked: In what way is this different from kneading dough, which is permitted on a Festival? Rav Yosef said to him: There, with regard to dough, it is not possible to bake bread before a Festival, as day-old bread is inferior to fresh bread. Therefore, kneading dough to bake bread on a Festival is permitted. Here, with regard to cheese, it is possible to curdle cheese before a Festival and it will not deteriorate in any way.
ΧΦ°ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄Χ Χ Φ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΅Χ: ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χͺ ΧΧΦΉΧΦΈΧ ΧΦ°Χ’Φ·ΧΦΌΦ°ΧΦΈΧ! ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ°Χ¨Φ΄Χ: ΧΦΌΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χͺ ΧΧΦΉΧΦΈΧ ΧΦ°Χ’Φ·ΧΦΌΦ°ΧΦΈΧ.
Abaye challenged this distinction: Didnβt the Sages of Nehardeβa say that one-day-old cheese is excellent? Curdling cheese on a Festival should be permitted? Rav Yosef responded: This is what they are saying: Even one-day-old cheese is excellent; however, cheese that aged longer is better. Therefore, they did not permit curdling cheese on a Festival, as it is not necessary for the Festival.
ΧΦ΅ΧΧ Χ’ΧΦΉΧ©ΧΦ΄ΧΧ ΧΦΈΧΦΌ ΧΦΈΧΧΦΌΧ§ ΧΦΌΧΦΌΧ³. ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧΧΦΌΧ§ ΧΦΌΦ°ΧΦΈΧ ΧΦΉΧ§ΦΈΧ, ΧΦ·Χ€ΦΌΦ°ΧΦ΅ΧΧΦΌ ΧΦ°Χ‘Φ΄ΧΧΦ°Χ¨Φ΅ΧΧΦΌ ΧΦ°Χ’Φ΄ΧΧΦΌΦ·ΧΧ, ΧΦΌΦ΄ΧΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°ΧΦ΄ΧΧ§ ΧΦΌΦ΄Χ¨Φ°ΧΦΌΦΈΧ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ, ΧΦ°ΧΦΈΧͺΦ΅Χ ΧΦ΄ΧΧΦ΅Χ ΧΦΌΦ°Χ¨ΧΦΌΧͺ Χ©ΧΧΧ€Φ°ΧΦΈΧ. ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΌΦ΄ΧΧ‘Φ°ΧͺΦΌΦΈΧ ΧΦ°Χ€Φ·ΧΦ°ΧΦΈΧ. ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ΅ΧΧΦΌ ΧΦΈΧΧΦΌΧ§ β ΧΦ·ΧΦ°ΧΧͺΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧͺΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧͺ ΧΦ΅ΧΧΦΌ Χ©ΧΦ΄ΧΧ€Φ°ΧͺΦΌΦΈΧ, ΧΦ°ΧΦ΄ΧΧΦ°Χ¨Φ°ΧΦ΅ΧΧΦΌ ΧΦ°Χ©ΧΦ΄ΧΧ€Φ°ΧͺΦΌΦΈΧ ΧΦ°ΧͺΦ·ΧͺΦΌΦ·ΧΧ, ΧΦ°Χ’ΦΈΧΦ΅ΧΧ£ ΧΦ΅ΧΧΦΌ ΧΦ°Χ’Φ΄ΧΧΦΌΦ·ΧΧ.
We learned in the mishna: And on Shabbat one may not make a pouch to place over the circumcision as a bandage ab initio. Abaye said: My mother, actually his foster mother who was the nursemaid who raised him, told me: With regard to that pouch, placed as a bandage over the circumcision of a baby, let one place it on the upper side with the threads below, lest a thread from it stick to the place of circumcision and cause the baby to become one with a severed urethra. The Gemara relates that Abayeβs mother would make a pouch that covered half the place of circumcision so that it would not be damaged through contact with the threads emerging from the edge of the pouch. Abaye said: If this baby does not have a pouch to put on the place of the circumcision, let one bring a worn-out garment with a hem, and wrap the hem under, and fold the garment over, so that the threads from the worn-out garment will not adhere to the wound.
ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ’Φ· ΧΦ·Χ€ΦΌΦ·Χ§Φ°ΧͺΦΌΦ΅ΧΧΦΌ, ΧΦ°Χ©ΧΦ·ΧΦ°ΧΧ€Φ΅ΧΧΦΌ ΧΦ΄ΧΧ©ΧΦ°ΧΦΈΧ ΧΦ°ΧΧΦΉΧ§Φ°ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦ²ΧΦ΅Χ ΧΧΦΉΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ β ΧΦ΄ΧΧ§Φ°Χ¨Φ°Χ’Φ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°Χ’ΦΈΧ¨Φ°ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧͺΦ΄Χ ΧΦΈΧ’Φ΅Χ¨ΦΆΧ. ΧΦ²ΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧΧΦΉΧͺ β ΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧ¨Φ΅ΧΧ£. ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΈΧΦ΅ΧΧ₯, ΧΦ΅ΧΧ§Φ·Χ¨ [ΧΧΦΌΧ] ΧΦΌΦ°Χ§ΦΈΧ¨ Χ€ΦΌΧΦΌΧΦΌΦ΅ΧΧΦΌ. ΧΦ·ΧΧ ΧͺΦΌΦ·Χ§ΦΌΦ·Χ Φ°ΧͺΦΌΦ΅ΧΧΦΌ? ΧΦ·ΧΦ°ΧͺΧΦΉ ΧΦΌΦΈΧ‘ΦΈΧ ΧΦΌΧΦΌΧΦ°Χ¨Φ΅Χ, ΧΦ°ΧΦ·ΧΧ Φ°Χ§Φ°ΧΦ΅ΧΧΦΌ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦ²ΧΦ΅Χ Χ€ΦΌΧΦΌΧΦΌΦ΅ΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧΦ΅ΧΧ Χ€ΦΌΧΦΌΧΦΌΦ΅ΧΧΦΌ ΧΦΌΧΦΈΧΦ΅ΧΧ₯. ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦ΄Χ ΦΌΦ·Χ©ΧΦ°ΧͺΦΌΦ΅ΧΧ β ΧΦ΄ΧΧ Φ°Χ€ΦΌΦ°Χ€Φ΅ΧΧΦΌ ΧΦΌΦ°Χ ΦΈΧ€Φ°ΧΧΦΉΧͺΦΈΧ ΧΦΌΧΦ΄Χ ΦΌΦ·Χ©ΧΦ°ΧͺΦΌΦ΅ΧΧ.
And Abaye also said: My mother told me: In the case of a baby the location of whose exit, i.e., anus, is unknown, as it is obscured by skin, let one rub it with oil and stand it before the light of the day. And where it appears transparent, let one tear it with a barley grain widthwise and lengthwise. However, one may not tear it with a metal implement because it causes infection and swelling. And Abaye said that my mother told me: If a baby refuses to nurse, that is because its mouth is cold and it is unable to nurse. What is his remedy? They should bring a cup of coals and place it near his mouth, so that his mouth will warm and he will nurse. And Abaye said that my mother told me: A baby that does not urinate, let one place him in a sieve and shake him, and he will urinate.
ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦ°Χ’Φ·ΧΦΌΦ΅Χ β ΧΦ·ΧΦ°ΧͺΧΦΉ Χ‘Φ΄ΧΧΦ°ΧͺΦΌΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΧ©ΧΦ°Χ¨Φ°Χ§Φ΅ΧΧΦΌ Χ’Φ΄ΧΧΦΌΦΈΧΦ΅ΧΧΦΌ, ΧΦΌΧΦ°Χ’Φ·ΧΦΌΦ΅Χ. ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°Χ§Φ·ΧΦΌΦ΄ΧΧ, ΧΦ·ΧΦ°ΧΧͺΧΦΉ ΧΦ°Χ‘Φ΄ΧΧΦ°ΧͺΦΌΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΌ, ΧΦ°ΧΦ΄ΧΧ©ΧΦ°Χ¨Φ°Χ§Φ΅ΧΧΦΌ Χ’Φ΄ΧΧΦΌΦΈΧΦ΅ΧΧΦΌ ΧΦ΄Χ§ΦΌΧΦΌΧΦ°Χ ΦΈΧ ΧΦ°ΧΧΦΌΧΦ°ΧΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΧ β ΧΦ΅ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°Χ§ΧΦΌΧΦ°Χ ΦΈΧ. ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ ΧΦ΅Χ: ΧΦ·ΧΧ ΧΦΈΧ ΧΦΉΧ§ΦΈΧ ΧΦΌΦ°Χ‘ΧΦΌΧΦΌΦΈΧ§ β ΧΦΌΦ°ΧΦ·ΧΦΌΦ·ΧͺΦΌΦ΄Χ ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°ΧΦ·Χ’ ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧΦΌ β ΧΦ΄ΧΧͺΦΌΦΈΧ¨Φ°ΧΧΦΌ ΧΦ΅ΧΧΦΌ Χ’Φ·Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦ°ΧΦ·Χ’ ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧΦΌ, ΧΦ°ΧΦ΄ΧΧΦ°ΧΦ²ΧΧΦΌΧΦΌ. ΧΦΌΦ°ΧΦΈΧ¨ΧΦΉΧ§, ΧΦΌΦ°ΧΦ·ΧΦΌΦ·ΧͺΦΌΦ΄Χ ΧΦΈΧ Χ Φ°Χ€Φ·Χ ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧΦΌ β ΧΦ΄ΧΧͺΦΌΦΈΧ¨Φ°ΧΧΦΌ Χ’Φ·Χ ΧΦΌΦ°Χ ΦΈΧ€Φ΅Χ ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧΦΌ, ΧΦ°ΧΦ΄ΧΧΦ°ΧΦ²ΧΧΦΌΧΦΌ.
And Abaye said: My nurse told me: If a baby is not breathing, let them bring his motherβs placenta and place the placenta on him, and the baby will breathe. And Abaye said that my mother told me: If a baby is too small, let them bring his motherβs placenta and rub the baby with it from the narrow end to the wide end of the placenta. And if the baby is strong, i.e., too large, let them rub the baby from the wide end of the placenta to the narrow end. And Abaye said that my mother told me: If a baby is red, that is because the blood has not yet been absorbed in him. In that case, let them wait until his blood is absorbed and then circumcise him. Likewise, if a baby is pale and his blood has not yet entered him, let them wait until his blood enters him and then circumcise him.
ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ Χ ΦΈΧͺΦΈΧ: Χ€ΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΈΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦ΄ΧΦ°Χ¨Φ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ, ΧΦΌΧΦΈΧΧͺ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦ·ΧΦ·Χͺ ΧΦ°Χ€ΦΈΧ Φ·Χ Χ©ΧΦΆΧΦΌΦΈΧΦΈΧ ΧΦΌΦ°Χ ΦΈΧΦΌ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΧΦΈΧΦ΅Χͺ, Χ©ΧΦ΅Χ Φ΄Χ ΧΦΈΧΦ΅Χͺ, Χ©ΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦ±ΧΦ΄ΧΧΦ·ΧͺΦΌΧΦΌ ΧΦ°Χ€ΦΈΧ Φ·Χ, Χ¨Φ°ΧΦ΄ΧΧͺΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧ ΧΦΈΧΧΦΉΧ. ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ ΧΦΈΧΦΌ: ΧΦ·ΧΦ°ΧͺΦΌΦ΄ΧΧ Φ΄Χ ΧΧΦΉ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦ΄ΧΦΌΦΈΧΦ·Χ’ ΧΦΌΧΦΉ ΧΦΌΦΈΧΧΦΉ, ΧΦ΄ΧΦ°ΧͺΦΌΦ΄ΧΧ ΦΈΧ ΧΧΦΉ Χ’Φ·Χ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°ΧΦ·Χ’ ΧΦΌΧΦΉ ΧΦΌΦΈΧΧΦΉ, ΧΦΌΧΦΈΧΦΈΧ ΧΧΦΉΧͺΧΦΉ ΧΦ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦΈΧΧΦΌ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΧΦΉΧͺΧΦΉ Χ΄Χ ΦΈΧͺΦΈΧ ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧ΄ Χ’Φ·Χ Χ©ΧΦ°ΧΦ΄Χ.
As it was taught in a baraita, Rabbi Natan said: On one occasion, I went to the coastal cities, and one woman came before me who circumcised her first son and he died, and she circumcised her second son and he died, and since she feared circumcising the third due to concern that he might die as well, she brought him before me. I saw that he was red. I said to her: Wait until his blood is absorbed into him. She waited until his blood was absorbed into him and then circumcised him, and he lived. And they would call him Natan the Babylonian after my name.
Χ©ΧΧΦΌΧ Χ€ΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΈΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦ΄ΧΦ°ΧΦ΄ΧΧ Φ·Χͺ Χ§Φ·Χ€ΦΌΧΦΉΧΦ°Χ§Φ°ΧΦΈΧ, ΧΦΌΧΦΈΧΧͺ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦ·ΧΦ·Χͺ ΧΦ°Χ€ΦΈΧ Φ·Χ Χ©ΧΦΆΧΦΌΦΈΧΦΈΧ ΧΦΌΦ°Χ ΦΈΧΦΌ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΧΦΈΧΦ΅Χͺ, Χ©ΧΦ΅Χ Φ΄Χ ΧΦΈΧΦ΅Χͺ, Χ©ΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ ΧΦ±ΧΦ΄ΧΧΦ·ΧͺΦΌΧΦΌ ΧΦ°Χ€ΦΈΧ Φ·Χ, Χ¨Φ°ΧΦ΄ΧΧͺΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧ ΧΦΈΧ¨ΧΦΉΧ§. ΧΦ΅Χ¦Φ·Χ¦Φ°ΧͺΦΌΦ΄Χ ΧΦΌΧΦΉ ΧΦ°ΧΦΉΧ Χ¨ΦΈΧΦ΄ΧΧͺΦ΄Χ ΧΦΌΧΦΉ ΧΦΌΦ·Χ ΧΦΌΦ°Χ¨Φ΄ΧΧͺ. ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ ΧΦΈΧΦΌ: ΧΦ·ΧΦ°ΧͺΦΌΦ΄ΧΧ Φ΄Χ ΧΧΦΉ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦ΄Χ€ΦΌΧΦΉΧ ΧΦΌΧΦΉ ΧΦΌΦΈΧΧΦΉ, ΧΦ°ΧΦ΄ΧΦ°ΧͺΦΌΦ΄ΧΧ ΦΈΧ ΧΧΦΉ ΧΦΌΧΦΈΧΦΈΧ ΧΧΦΉΧͺΧΦΉ ΧΦ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦΈΧΧΦΌ Χ§ΧΦΉΧ¨Φ΄ΧΧ Χ©ΧΦ°ΧΧΦΉ Χ΄Χ ΦΈΧͺΦΈΧ ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧ΄ Χ’Φ·Χ Χ©ΧΦ°ΧΦ΄Χ.
Rabbi Natan further related: On another occasion I went to the state of Cappadocia, and a woman came before me who circumcised her first son and he died, and she circumcised her second son and he died. Since she feared circumcising the third due to concern that he might die as well, she brought him before me. I saw that he was pale. I looked at him and I could not see in him the blood of the covenant, i.e., he had a blood deficiency. I said to her: Wait until blood enters him. And she waited and then circumcised him, and he lived. And they would call his name Natan the Babylonian after my name.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ ΧΦΌΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ, ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ ΧΦΌΦ΄ΧΦ°ΧΧΦΉΧͺΦΈΧ ΧΦΌΧΦΉΧΦ²ΧΦ΄ΧΧΧ΄.
MISHNA: One may wash the baby on Shabbat, both before the circumcision and after the circumcision. And one may sprinkle hot water on him by hand but not with a vessel, in order to depart from the usual manner in which this is done. Rabbi Elazar ben Azarya says: One may wash the baby on the third day following his circumcision, even if that third day occurs on Shabbat. On the third day following circumcision, the baby is considered to be in danger, as it is stated with regard to the men of Shekhem, who were circumcised: βAnd it came to pass on the third day, when they were in painβ (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger.
Χ‘ΦΈΧ€Φ΅Χ§ ΧΦ°ΧΦ·Χ Φ°ΧΦΌΦ°Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΉΧ‘ β ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΆΧͺ ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ. ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ·ΧͺΦΌΦ΄ΧΧ¨ ΧΦΌΦ°ΧΦ·Χ Φ°ΧΦΌΦ°Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΉΧ‘.
If there is uncertainty whether or not to circumcise a baby, and likewise in the case of a hermaphrodite [androginos] baby, who possesses both male and female genitals, one does not desecrate Shabbat to perform the circumcision, since it is not certain that the circumcision is required. And Rabbi Yehuda permits doing so for a hermaphrodite baby.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ°ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ!
GEMARA: The Gemara questions the mishnaβs statement that one may sprinkle hot water on the baby only by hand: Didnβt you say in the first clause of the mishna that one may wash him? If it is permissible to wash the baby, it is certainly permitted to sprinkle water on him with a vessel.
Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²ΧΧΦΌΧΦΌ ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ Χ΄ΧΦΌΦ΅ΧΧ¦Φ·ΧΧ΄ ΧͺΦΌΦΈΧ Φ΅Χ: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ΄ΧΧΦΈΧ. ΧΦΌΦ΅ΧΧ¦Φ·Χ? β ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ.
It was Rav Yehuda and Rabba bar Avuh who both said that this mishna is taught employing the style known as: How. In this style, the latter clause clarifies the former. It should be understood as follows: One may wash the baby both before circumcision and after circumcision. How may one wash him? One sprinkles water on him by hand, but not with a vessel.
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦ°ΧΦΈΧ Χ΄ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧΧ΄ Χ§ΦΈΧͺΦΈΧ Φ΅Χ! ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ, ΧΦΈΧΦ΄Χ Χ§ΦΈΧͺΦΈΧ Φ΅Χ: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ, ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ β ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦΌΧΦΉ, ΧΦΌΧΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ β ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ ΧΦΌΦ΄ΧΦ°ΧΧΦΉΧͺΦΈΧ ΧΦΌΧΦΉΧΦ²ΧΦ΄ΧΧΧ΄.
Rava said: Doesnβt it teach the phrase one may wash, and washing is not sprinkling. Rather, Rava said that this is what the mishna is teaching: One may wash the baby, both before circumcision and after circumcision. On the first day, one may wash him in his usual manner. However, on the third day following his circumcision, if that third day occurs on Shabbat, one may sprinkle water on him only by hand, but not with a vessel, and one may certainly not wash him. Rabbi Elazar ben Azarya says: One may even wash the baby on the third day following his circumcision, if that third day occurs on Shabbat, because the baby is considered to be in a state of danger, as it is stated: βAnd it came to pass on the third day, when they were in pain.β
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ΄ΧΧΦΈΧ, ΧΦΌΦ°ΧΧΦΉΧ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ β ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦΌΧΦΉ, ΧΦΌΧΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ β ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧΦ°ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ Χ¨Φ°ΧΦΈΧΦΈΧ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΅ΧΦΆΧ¨ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ ΧΦΌΦ΄ΧΦ°ΧΧΦΉΧͺΦΈΧ ΧΦΌΧΦΉΧΦ²ΧΦ΄ΧΧΧ΄.
A baraita was taught in accordance with the opinion of Rava: One may wash the baby, both before circumcision and after circumcision. On the first day, the baby is washed in its usual manner; and on the third day that occurs on Shabbat, one sprinkles water on him by hand but not with a vessel, and one may not wash him. Rabbi Elazar ben Azarya says: One may even wash the baby on the third day that occurs on Shabbat. And although there is no absolute proof for this matter, there is an allusion to this matter, as it is stated: βAnd it came to pass on the third day, when they were in pain.β
ΧΦΌΧΦ°Χ©ΧΦΆΧΦ΅Χ ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ β ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ ΧΦΉΧ ΧΦΌΦ°ΧΧΦΉΧ‘ ΧΦ°ΧΦΉΧ ΧΦΌΦ΄Χ§Φ°Χ’ΦΈΧ¨ΦΈΧ ΧΦ°ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ, ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ·ΧΦΌΦΈΧ. ΧΦ²ΧͺΦΈΧΧ ΧΦ°ΧͺΦ·Χ ΦΌΦΈΧ Χ§Φ·ΧΦΌΦΈΧ.
The baraita continues: And when one sprinkles water, he may not sprinkle it with a cup or with a bowl or with any other vessel; rather, he does so by hand. The Gemara comments: We have arrived at the opinion of the first tanna, as this clarification of how the sprinkling was performed is not in accordance with the opinion of Rabbi Elazar ben Azarya. Rather, it is an elaboration of the statement of the first tanna.
ΧΦ·ΧΧ Χ΄ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ Χ¨Φ°ΧΦΈΧΦΈΧ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΅ΧΦΆΧ¨ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨Χ΄? ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧΧΦΉΧ ΧΦΈΧ Χ‘ΦΈΧΦ΅ΧΧ§ ΧΦΌΦ΄ΧΧ©ΧΦ°Χ¨Φ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΧ, Χ§ΦΈΧΦΈΧ Χ‘ΦΈΧΦ΅ΧΧ§ (ΧΦΌΦ΅ΧΧΦΌ) ΧΦΌΦ΄ΧΧ©ΧΦ°Χ¨Φ΅ΧΧΦΌ ΧΦ·ΧΦΌΦΈΧΧ.
The Gemara comments: What is the meaning of the baraitaβs statement: And although there is no absolute proof for this matter, there is an allusion to this matter? Why does the baraita refer to it as a mere allusion when it appears to offer absolute proof that the pain of circumcision is significant on the third day? The Gemara answers: Indeed, it is not a complete proof, because an adultβs flesh does not heal immediately, but a childβs flesh heals immediately. Perhaps a baby is not considered to be in danger on the third day.
ΧΦΈΧΧΦΌΧ ΧΦΌΦ·ΧΦ²ΧͺΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ, ΧΧΦΉΧ¨Φ΄Χ ΧΦ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’Φ°ΧͺΦΌΦ΅ΧΧΦΌ. ΧΦ΄ΧΧΦ²ΧΦ·Χ©Χ Χ¨ΦΈΧΦΈΧ, ΧΦΈΧΦ·Χ¨: ΧΦ²Χ ΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΅Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦΌΧΦΌΧΦΈΧ ΧΦ°Χ‘ΦΈΧΦ΅Χ ΧΦ°ΧΦΈΧ ΧΦ΄Χ.
The Gemara relates: A certain person came before Rava to ask a question with regard to washing a baby after circumcision. Rava ruled in accordance with its halakhic ruling, that everyone agrees that it is permitted to wash the baby on the first day. Afterward, Rava became ill. He said: Why did I involve myself in the opinions of the Elders? The Sages of the previous generation, Rav Yehuda and Rabba bar Avuh, articulated the halakha in a different, more stringent manner. Rava felt that his illness was divine punishment for taking their opinions lightly.
ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ°Χ¨ΦΈΧΦΈΧ: ΧΦ°ΧΦΈΧͺΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧ¨? ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧͺΦ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦ·ΧΦ°Χ§ΦΈΧ.
The Sages said to Rava: Wasnβt it taught in the baraita in accordance with the opinion of the Master, so why are you concerned with regard to your ruling, which is correct? Rava said to them: The language of the mishna is precise according to their opinion.
ΧΦ΄ΧΦΌΦ·ΧΧ β ΧΦ΄ΧΦΌΦ°Χ§ΦΈΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦΈΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ Χ©ΧΦΆΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧΦΈΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ Χ§Φ·ΧΦΌΦΈΧ Χ΄ΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧΧ΄ Χ§ΦΈΧΦΈΧΦ·Χ¨ β ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦΌΦ°Χ§ΦΈΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ Χ΄ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧΧ΄. ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧͺΦΌΦ·Χ ΦΌΦΈΧ Χ§Φ·ΧΦΌΦΈΧ ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ§ΦΈΧΦΈΧΦ·Χ¨, ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°Χ€Φ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ ΧΦ·Χ©ΦΌΧΦ°ΧΦ΄ΧΧ©ΧΦ΄Χ, ΧΦ·ΧΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧ β Χ΄ΧΦ·Χ£ ΧΦ·Χ¨Φ°ΧΦ΄ΧΧ¦Φ΄ΧΧΧ΄ ΧΦ΄ΧΧΦΌΦ°Χ’Φ΅Χ ΧΦ΅ΧΧΦΌ?
From where can this be concluded? From the fact that it is stated: Rabbi Elazar ben Azarya says: One may wash the baby on the third day that occurs on Shabbat. Granted, if you say that the first tanna is saying only that one may sprinkle, but prohibited washing the baby even on the first day, that explains what Rabbi Elazar ben Azarya said to him in response: One may wash. However, if you say that the first tanna is saying one may wash on the first day and one may sprinkle on the third day, this statement: Rabbi Elazar ben Azarya says that one may wash, is imprecise. Rather, he should have said that one may even wash on the third day. Rabbi Elazar ben Azarya is not disputing whether it is ever permitted to wash the baby, as the first tanna also agrees that it is permitted on the first day; the dispute is whether or not that leniency extends to the third day as well. Since a precise reading of the mishna supports the opinion of Rav Yehuda and Rabba bar Avuh, the baraita supporting Ravaβs opinion is not sufficiently authoritative to supplant that understanding.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Elazar said: The halakha is in accordance with the opinion of Rabbi Elazar ben Azarya.
ΧΦ²ΧΧΦΉ ΧΦΌΦ·ΧΦΌ ΧΦΌΦ°ΧΦ·Χ’Φ°Χ¨Φ°ΧΦΈΧ: ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦΌΧΧ ΧΦΌΧΦΌΧ€ΧΦΉ ΧΧΦΉ ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦ΄ΧΧΦΈΧ?
They discussed the following question in the West, in Eretz Yisrael: Is this referring to washing the entire body of the baby, or to washing the place of the circumcision?
ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ ΧΦ·ΧΧΦΌΧ ΧΦ΅Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ, ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ’Φ²Χ§ΦΉΧ Χ©ΧΦ°ΧΦ΅ΧΧΦΌ: ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ°Χ¨ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦΌΧΧ ΧΦΌΧΦΌΧ€ΧΦΉ, ΧΦΌΦ°ΧΦ΄Χ Χ‘ΦΈΧΦ°Χ§ΦΈΧ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦΈΧΦ° ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦ΄ΧΧΦΈΧ, ΧΦ΄Χ ΧΦΌΦΈΧ¨Φ·Χ’ ΧΦ΅ΧΦ·ΧΦΌΦ΄ΧΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ΅ΧΧ ΧΧΦΉΧ Φ°Χ’Φ΄ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΈΧ©ΧΦΆΧΦΆΧ ΧΦ΅Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ!
One of the Sages, named Rabbi Yaβakov, said to them: It stands to reason that it is referring to washing his entire body, as if it should enter your mind that the dispute is with regard to washing the place of the circumcision, is this washing any worse than placing hot water on a wound? Rav said: One does not prevent placing hot water and oil on a wound on Shabbat. Therefore, it should certainly be permissible to wash the place of the circumcision.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ°ΧΦΈΧ Χ©ΧΦΈΧ Φ΅Χ ΧΦΈΧΦ° ΧΦΌΦ΅ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ ΧΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ©ΧΦ·ΧΦΌΦΈΧͺ?
Rav Yosef strongly objects to this proof: And is there no difference for you between hot water heated on Shabbat and hot water heated on Shabbat eve? Placing hot water heated on Shabbat eve on a wound violates only the rabbinic decree prohibiting healing; whereas heating hot water on Shabbat violates a Torah prohibition.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ: ΧΦΌΧΦ΄ΧΦΌΦ·ΧΧ ΧΦΌΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ? ΧΦ΄ΧΧΦ°ΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦΌΦ°Χ’ΦΆΧ¨ΦΆΧ Χ©ΧΦ·ΧΦΌΦΈΧͺ Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ?! ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦ²Χ ΦΈΧ ΧΦΌΦ°Χ’Φ·ΧΧ ΧΦΌΦΆΧΦ±ΧΧ©ΧΦ·Χ ΦΌΦ΅Χ ΧΦ΅ΧΧΦΌ, ΧΦΌΧ§Φ°ΧΦ·Χ ΧΦ°Χ©ΧΦ·Χ ΦΌΦ΄Χ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧ‘ΦΌΦ·ΧΦΌΦΈΧ ΦΈΧ ΧΧΦΌΧ ΧΧΦΉ.
Rav Dimi strongly objects to Rav Yosefβs point: And from where do you know that here it is with regard to hot water heated on Shabbat that they disagree? Perhaps it is with regard to hot water heated on Shabbat eve that they disagree. Abaye said: I wanted to answer him, but Rav Yosef answered him first: The dispute is certainly with regard to heating water on Shabbat, because failure to do so poses a danger for the baby.
ΧΦ΄ΧΧͺΦΌΦ°ΧΦ·Χ¨ Χ ΦΈΧΦ΅Χ, ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨ΦΈΧΦ΄ΧΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨, ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ·ΧΦΌ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, ΧΦΌΦ΅ΧΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΧΦΌΧΦ·ΧΦΌΧΦΌ ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ©ΧΦ·ΧΦΌΦΈΧͺ, ΧΦΌΦ΅ΧΧ ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦΌΧΧ ΧΦΌΧΦΌΧ€ΧΦΉ, ΧΦΌΦ΅ΧΧ ΧΦ·Χ¨Φ°ΧΦΈΧ¦Φ·Χͺ ΧΦ΄ΧΧΦΈΧ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧ‘ΦΌΦ·ΧΦΌΦΈΧ ΦΈΧ ΧΦ΄ΧΧ ΧΧΦΉ.
It was also stated that when Ravin came to Babylonia from Eretz Yisrael, he said that Rabbi Abbahu said that Rabbi Elazar said, and others say that Rabbi Abbahu said that Rabbi YoαΈ₯anan said: The halakha is in accordance with the opinion of Rabbi Elazar ben Azarya, both with regard to hot water heated on Shabbat and with regard to hot water heated on Shabbat eve; both with regard to washing the entire body and with regard to washing the place of the circumcision alone, because failure to do so poses a danger for the baby.
ΧΦΌΧΦΌΧ€ΦΈΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ΅ΧΧ ΧΧΦΉΧ Φ°Χ’Φ΄ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΈΧ©ΧΦΆΧΦΆΧ ΧΦ΅Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: Χ ΧΦΉΧͺΦ΅Χ ΧΧΦΌΧ₯ ΧΦ·ΧΦΌΦ·ΧΦΌΦΈΧ, ΧΦ°Χ©ΧΧΦΉΧͺΦ΅Χͺ ΧΦ°ΧΧΦΉΧ¨Φ΅Χ ΧΦ·ΧΦΌΦ·ΧΦΌΦΈΧ.
Ravβs statement with regard to the treatment of a wound on Shabbat was mentioned in passing. The Gemara proceeds to discuss the matter itself. Rav said: One does not prevent placing hot water and oil on a wound on Shabbat. And Shmuel said: It is prohibited to place hot water or oil directly onto the wound, because it appears to be medical treatment. Rather, one places the hot water or the oil outside the wound, above it, and it flows and descends to the wound itself.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧΦ΅ΧΧ Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ Χ©ΧΦΆΧΦΆΧ ΧΦ°ΧΦ·ΧΦΌΦ΄ΧΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΧΦΉΧΦ° ΧΦ΄ΧΧͺΦΌΦ΅Χ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ! ΧΦΈΧͺΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ‘Φ°ΧΦ΄ΧΧΦΈΧ.
The Gemara raises an objection from that which was taught in a baraita: One may not place oil or hot water on soft material to place it on a wound on Shabbat. This supports the opinion of Shmuel, who prohibits performing actions that appear to be medical treatment. However, that ruling contradicts the opinion of Rav. The Gemara answers: There, the baraita prohibited placing oil or hot water on a rag, not because it appears to be medical treatment; rather, it is prohibited due to concern that one might perform the prohibited labor of squeezing.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦ΅ΧΧ Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΈΧ©ΧΦΆΧΦΆΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΧΦΉΧΦ°, Χ©ΧΦΆΧ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ. ΧΦΈΧͺΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ‘Φ°ΧΦ΄ΧΧΦΈΧ.
The Gemara cites an additional proof. Come and hear that which was taught in a similar baraita: One may not place oil or hot water on soft material that is on a wound on Shabbat. This baraita supports the opinion of Shmuel. The Gemara answers: There too, it is prohibited due to concern for squeezing.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧͺΦ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦ΅ΧΧ Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΈΧ©ΧΦΆΧΦΆΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ, ΧΦ²ΧΦΈΧ Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ ΧΧΦΌΧ₯ ΧΦ·ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ°Χ©ΧΧΦΉΧͺΦ΅Χͺ ΧΦ°ΧΧΦΉΧ¨Φ΅Χ ΧΦ·ΧΦΌΦ·ΧΦΌΦΈΧ.
A baraita was taught explicitly in accordance with the opinion of Shmuel: One may not place oil or hot water on a wound on Shabbat; however, one may place it outside the wound so it flows and descends to the wound.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ ΧΦΉΧͺΦ°Χ Φ΄ΧΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·ΧΦΌΦ·ΧΦΌΦΈΧ ΧΧΦΉΧΦ° ΧΦΈΧΦ΅Χ©Χ ΧΦΌΧ‘Φ°Χ€ΧΦΉΧ ΧΦΈΧΦ΅Χ©Χ, ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦΆΧΦ΄Χ ΧΦΈΧΦ΅Χ©Χ ΧΦ°ΧΦΉΧ ΧΦΌΦ°ΧͺΦ΄ΧΧͺΦ΄ΧΧ ΧΦ°ΧΦ΅Χ©ΧΦ΄ΧΧ. Χ§Φ·Χ©ΧΦ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦ΄ΧΧͺΦ΄ΧΧ ΧΦ·ΧΦΌΦ°ΧͺΦ΄ΧΧͺΦ΄ΧΧ! ΧΦΈΧ Χ§Φ·Χ©ΧΦ°ΧΦΈΧ: ΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦ°ΧͺΦ΅Χ, ΧΦΈΧ ΧΦΌΦ°Χ’Φ·ΧͺΦΌΦ΄ΧΧ§Φ΅Χ. ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: Χ©ΧΦ°ΧΦ·Χ’ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧΦΈΧ Φ΅Χ ΧΦΌΦ°ΧͺΦ΄ΧΧͺΦ΄ΧΧ ΧΦ·Χ‘ΦΌΧΦΌ.
The Sages taught another baraita: One may place a dry compress and a dry sponge on a wound, but not a dry reed and not dry rags. The Gemara comments: This is difficult, as the first statement with regard to rags, i.e., a dry compress which is a type of rag, contradicts the second statement with regard to rags, as the baraita first permitted placing rags on a wound and then prohibited doing so. The Gemara answers: This is not difficult. This statement, which prohibits placing rags on a wound, is referring to new rags, which heal the wound; that statement, which permits placing rags on a wound, is referring to old rags, which are not effective in healing. Abaye said: Conclude from this that these rags heal, which is useful information with regard to the treatment of wounds.
Χ‘ΦΈΧ€Φ΅Χ§ ΧΦ°ΧΦ·Χ Φ°ΧΦΌΦ°Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΉΧ‘ ΧΦΌΧΦΌΧ³. ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄Χ’ΧΧ¨Φ°ΧΦΈΧͺΧΦΉΧ΄ β Χ’ΧΧ¨Φ°ΧΦΈΧͺΧΦΉ ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΧΦΉΧΦΆΧ ΧΦΆΧͺ ΧΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ,
We learned in the mishna: If there is uncertainty whether or not to circumcise a baby, and likewise in the case of a hermaphrodite baby, one does not desecrate Shabbat to perform the circumcision of a hermaphrodite, even on the eighth day following the birth. The Sages taught in a baraita: The verse states: βAnd on the eighth day the flesh of his foreskin shall be circumcisedβ (Leviticus 12:3), and they interpreted the verse: βHis foreskinβ indicates that only the circumcision of his halakhically certain foreskin overrides Shabbat,
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