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Daf Yomi

July 18, 2020 | 讻状讜 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 Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Shabbat 134

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?

讞住驻谞讬转讗 诪讗讬 转拽谞转讬讛 诇讬诪砖讬 讟讜讘讗 讘诪讬讗 讚住讬诇拽讗:


sores on his flesh. What is his remedy? Let him wash extensively in beet water, in which beets have been boiled.


诇讗 砖讞拽 诪注专讘 砖讘转: 转谞讜 专讘谞谉 讚讘专讬诐 砖讗讬谉 注讜砖讬谉 诇诪讬诇讛 讘砖讘转 注讜砖讬谉 诇讛 讘讬讜诐 讟讜讘 砖讜讞拽讬谉 诇讛 讻诪讜谉 讜讟讜专驻讬谉 诇讛 讬讬谉 讜砖诪谉


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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 讻诪讜谉 讘讬讜诐 讟讜讘 讚讞讝讬 诇拽讚专讛 讬讬谉 讜砖诪谉 讞讝讬 谞诪讬 讘砖讘转 诇讞讜诇讛 讚转谞讬讗 讗讬谉 讟讜专驻讬谉 讬讬谉 讜砖诪谉 诇讞讜诇讛 讘砖讘转 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诪砖讜诐 专讘讬 诪讗讬专 讗祝 讟讜专驻讬谉 讬讬谉 讜砖诪谉


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.


讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 驻注诐 讗讞转 讞砖 专讘讬 诪讗讬专 讘诪注讬讜 讜讘拽砖谞讜 诇讟专讜祝 诇讜 讬讬谉 讜砖诪谉 讜诇讗 讛谞讞谞讜 讗诪专谞讜 诇讜 讚讘专讬讱 讬讘讟诇讜 讘讞讬讬讱 讗诪专 诇谞讜 讗祝 注诇 驻讬 砖讗谞讬 讗讜诪专 讻讱 讜讞讘讬专讬 讗讜诪专讬诐 讻讱 诪讬诪讬 诇讗 诪诇讗谞讬 诇讘讬 诇注讘讜专 注诇 讚讘专讬 讞讘讬专讬 讛讜讗 谞讬讛讜 讚诪讞诪讬专 讗谞驻砖讬讛 讗讘诇 诇讻讜诇讬 注诇诪讗 砖专讬


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.


讛转诐 诇讗 讘注讬 诇讬讻讗 讛讻讗 讘注讬 诇讬讻讗 讛讻讗 谞诪讬 谞讬注讘讬讚 讜诇讗 诇讬诇讱 讛讬讬谞讜 讚拽转谞讬 谞讜转谉 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜:


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.


转谞讜 专讘谞谉 讗讬谉 诪住谞谞讬谉 讗转 讛讞专讚诇 讘诪住谞谞转 砖诇讜 讜讗讬谉 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 诪讛讗 讚转谞谉 谞讜转谞讬诐 讘讬爪讛 讘诪住谞谞转 砖诇 讞专讚诇


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?


讗诪专 诇讬讛 讛转诐 诇讗 诪讬讞讝讬 讻讘讜专专 讛讻讗 诪讬讞讝讬 讻讘讜专专


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.


讜讗讬谉 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 讜讛转谞讬讗 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 诇讗 拽砖讬讗 讻讗谉 讘讙讞诇转 砖诇 诪转讻转 讻讗谉 讘讙讞诇转 砖诇 注抓


We learned that one may not sweeten the mustard with coal. The Gemara asks: Wasn鈥檛 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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 诪讘讬砖专讗 讗讙讜诪专讬 讗诪专 诇讬讛 讛转诐 诇讗 讗驻砖专 讛讻讗 讗驻砖专


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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讛讜 诇讙讘谉 讗诪专 诇讬讛 讗住讜专 诪讗讬 砖谞讗 诪诇讬砖讛 讗诪专 诇讬讛 讛转诐 诇讗 讗驻砖专 讛讻讗 讗驻砖专


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.


讜讛讗 讗诪专讬 谞讛专讚注讬 讙讘讬谞讛 讘转 讬讜诪讗 诪注诇讬讗 讛讻讬 拽讗诪专讬 讚讗驻讬诇讜 讙讘讬谞讛 讘转 讬讜诪讗 诪注诇讬讗:


Abaye challenged this distinction: Didn鈥檛 the Sages of Neharde鈥檃 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.


讗讬谉 注讜砖讬谉 诇讛 讞诇讜拽 讻讜壮: 讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讞诇讜拽 讚讬谞讜拽讗 诇驻谞讬讛 诇住讬讟专讗 诇注讬诇讗讬 讚讬诇诪讗 诪讬讚讘讬拽 讙专讚讗 诪讬谞讬讛 讜讗转讬 诇讬讚讬 讻专讜转 砖驻讻讛 讗讬诪讬讛 讚讗讘讬讬 注讘讚讗 讻讬住转转讗 诇驻诇讙讗 讗诪专 讗讘讬讬 讛讗讬 讬谞讜拽讗 讚诇讬转 诇讬讛 讞诇讜拽 诇讬讬转讬 讘诇讬转讗 讚讗讬转 诇讬讛 砖讬驻转讗 讜诇讬讻专讻讬讛 诇砖讬驻转讗 诇转转讗讬 讜注讬讬祝 诇讬讛 诇注讬诇讗讬


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鈥檚 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.


讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 讬讚讬注 诪驻拽转讬讛 诇砖讬讬驻讬讛 诪讬砖讞讗 讜诇讜拽诪讬讛 诇讛讚讬 讬讜诪讗 讜讛讬讻讗 讚讝讬讙 诇讬拽专注讬讛 讘砖注专转讗 砖转讬 讜注专讘 讗讘诇 讘讻诇讬 诪转讻讜转 诇讗 诪砖讜诐 讚讝专讬祝 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪讬讬抓 诪讬拽专 讚拽专 驻讜诪讬讛 诪讗讬 转拽谞转讬讛 诇讬转讜 讻住讗 讙讜诪专讬 讜诇讬谞拽讟讬讛 诇讬讛 诇讛讚讬 驻讜诪讬讛 讚讞讬讬诐 驻讜诪讬讛 讜诪讬讬抓 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪谞砖转讬讛 诇讬谞驻驻讬讛 讘谞驻讜讜转讗 讜诪谞砖转讬讛


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.


讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪注讜讬 诇讬转讜 住诇讬转讗 讚讗讬诪讬讛 讜诇讬砖专拽讬讛 注讬诇讜讬讛 讜诪注讜讬 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚拽讟讬谉 诇讬讬转讜 诇住讬诇转讗 讚讗讬诪讬讛 讜诇讬砖专拽讬讛 注讬诇讜讬讛 诪拽讜讟谞讗 诇讗讜诇诪讗 讜讗讬 讗诇讬诐 诪讗讜诇诪讗 诇拽讜讟谞讗 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚住讜诪拽 讚讗讻转讬 诇讗 讗讬讘诇注 讘讬讛 讚诪讗 诇讬转专讞讜 诇讬讛 注讚 讚讗讬讘诇注 讘讬讛 讚诪讗 讜诇讬诪讛诇讜讛 讚讬专讜拽 讜讗讻转讬 诇讗 谞驻诇 讘讬讛 讚诪讬讛 诇讬转专讞讜 注讚 讚谞驻诇 讘讬讛 讚诪讬讛 讜诇讬诪讛诇讜讛


And Abaye said: My nurse told me: If a baby is not breathing, let them bring his mother鈥檚 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鈥檚 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.


讚转谞讬讗 讗诪专 专讘讬 谞转谉 驻注诐 讗讞转 讛诇讻转讬 诇讻专讻讬 讛讬诐 讜讘讗转 讗砖讛 讗讞转 诇驻谞讬 砖诪诇讛 讘谞讛 专讗砖讜谉 讜诪转 砖谞讬 讜诪转 砖诇讬砖讬 讛讘讬讗转讜 诇驻谞讬 专讗讬转讬讜 砖讛讜讗 讗讚讜诐 讗诪专转讬 诇讛 讛诪转讬谞讬 诇讜 注讚 砖讬讘诇注 讘讜 讚诪讜 讛诪转讬谞讛 诇讜 注讚 砖谞讘诇注 讘讜 讚诪讜 讜诪诇讛 讗讜转讜 讜讞讬讛 讜讛讬讜 拽讜专讬谉 讗讜转讜 谞转谉 讛讘讘诇讬 注诇 砖诪讬


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.


砖讜讘 驻注诐 讗讞转 讛诇讻转讬 诇诪讚讬谞转 拽驻讜讟拽讬讗 讜讘讗转 讗砖讛 讗讞转 诇驻谞讬 砖诪诇讛 讘谞讛 专讗砖讜谉 讜诪转 砖谞讬 讜诪转 砖诇讬砖讬 讛讘讬讗转讜 诇驻谞讬 专讗讬转讬讜 砖讛讜讗 讬专讜拽 讛爪爪转讬 讘讜 讜诇讗 专讗讬转讬 讘讜 讚诐 讘专讬转 讗诪专转讬 诇讛 讛诪转讬谞讬 诇讜 注讚 砖讬驻讜诇 讘讜 讚诪讜 讜讛诪转讬谞讛 诇讜 讜诪诇讛 讗讜转讜 讜讞讬讛 讜讛讬讜 拽讜专讬谉 砖诪讜 谞转谉 讛讘讘诇讬 注诇 砖诪讬:


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.


诪转谞讬壮 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诇驻谞讬 讛诪讬诇讛 讜讘讬谉 诇讗讞专 讛诪讬诇讛 讜诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


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: 鈥淎nd it came to pass on the third day, when they were in pain鈥 (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger.


住驻拽 讜讗谞讚专讜讙讬谞讜住 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讜专讘讬 讬讛讜讚讛 诪转讬专 讘讗谞讚专讜讙讬谞讜住:


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.


讙诪壮 讜讛讗 讗诪专转 专讬砖讗 诪专讞讬爪讬谉


GEMARA: The Gemara questions the mishna鈥檚 statement that one may sprinkle hot water on the baby only by hand: Didn鈥檛 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.


专讘 讬讛讜讚讛 讜专讘讛 讘专 讗讘讜讛 讚讗诪专讬 转专讜讬讬讛讜 讻讬爪讚 转谞讬 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 诪讬诇讛 讻讬爪讚 诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬


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.


讗诪专 专讘讗 讜讛讗 诪专讞讬爪讬谉 拽转谞讬 讗诇讗 讗诪专 专讘讗 讛讻讬 拽转谞讬 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诪诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 讛诪讬诇讛 讘讬讜诐 讛专讗砖讜谉 讻讚专讻讜 讜讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


Rava said: Doesn鈥檛 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: 鈥淎nd it came to pass on the third day, when they were in pain.鈥


转谞讬讗 讻讜讜转讬讛 讚专讘讗 诪专讞讬爪讬谉 讛拽讟谉 讘讬谉 诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 诪讬诇讛 讘讬讜诐 专讗砖讜谉 讻讚专讻讜 讜讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 诪讝诇驻讬谉 注诇讬讜 讘讬讚 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 讜讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


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: 鈥淎nd it came to pass on the third day, when they were in pain.鈥


讜讻砖讛谉 诪讝诇驻讬谉 讗讬谉 诪讝诇驻讬谉 诇讗 讘讻讜住 讜诇讗 讘拽注专讛 讜诇讗 讘讻诇讬 讗诇讗 讘讬讚 讗转讗谉 诇转谞讗 拽诪讗


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.


诪讗讬 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 诪砖讜诐 讚讙讚讜诇 诇讗 住诇讬拽 讘讬砖专讗 讛讬讬讗 拽讟谉 住诇讬拽 讘讬讛 讘讬砖专讗 讛讬讬讗


The Gemara comments: What is the meaning of the baraita鈥檚 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鈥檚 flesh does not heal immediately, but a child鈥檚 flesh heals immediately. Perhaps a baby is not considered to be in danger on the third day.


讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讗 讗讜专讬 诇讬讛 讻砖诪注转讬讛 讗讬讞诇砖 专讘讗 讗诪专 讗谞讗 讘讛讚讬 转专讙讬诪谞讗 讚住讘讬 诇诪讛 诇讬


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.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘讗 讜讛转谞讬讗 讻讜讜转讬讛 讚诪专 讗诪专 诇讛讜 诪转谞讬转讬谉 讻讜讜转讬讬讛讜 讚讬拽讗


The Sages said to Rava: Wasn鈥檛 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.


诪诪讗讬 诪讚拽讗诪专 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 讗讬 讗诪专转 讘砖诇诪讗 转谞讗 拽诪讗 诪讝诇驻讬谉 拽讗诪专 讛讬讬谞讜 讚拽讗诪专 诇讬讛 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 诪专讞讬爪讬谉 讗诇讗 讗讬 讗诪专转 转谞讗 拽诪讗 诪专讞讬爪讬谉 讘讬讜诐 讛专讗砖讜谉 拽讗诪专 讜诪讝诇驻讬谉 讘讬讜诐 讛砖诇讬砖讬 讛讗讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗祝 诪专讞讬爪讬谉 诪讬讘注讬 诇讬讛


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鈥檚 opinion is not sufficiently authoritative to supplant that understanding.


讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讗诇注讝专 讛诇讻讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛


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.


讛讜讜 讘讛 讘诪注专讘讗 讛专讞爪转 讻诇 讙讜驻讜 讗讜 讛专讞爪转 诪讬诇讛


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?


讗诪专 诇讛讜 讛讛讜讗 诪专讘谞谉 讜专讘讬 讬注拽讘 砖诪讬讛 诪住转讘专讗 讛专讞爪转 讻诇 讙讜驻讜 讚讗讬 住诇拽讗 讚注转讱 讛专讞爪转 诪讬诇讛 诪讬 讙专注 诪讞诪讬谉 注诇 讙讘讬 诪讻讛 讚讗诪专 专讘 讗讬谉 诪讜谞注讬谉 讞诪讬谉 讜砖诪谉 诪注诇 讙讘讬 诪讻讛 讘砖讘转


One of the Sages, named Rabbi Ya鈥檃kov, 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.


诪转拽讬祝 诇讛 专讘 讬讜住祝 讜诇讗 砖谞讬 诇讱 讘讬谉 讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 诇讞诪讬谉 砖讛讜讞诪讜 诪注专讘 砖讘转


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.


诪转拽讬祝 诇讛 专讘 讚讬诪讬 讜诪诪讗讬 讚讛讻讗 讘讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 驻诇讬讙讬 讚讬诇诪讗 讘讞诪讬谉 砖讛讜讞诪讜 讘注专讘 砖讘转 驻诇讬讙讬 讗诪专 讗讘讬讬 讗谞讗 讘注讗讬 讚讗讬砖谞讬 诇讬讛 讜拽讚诐 讜砖谞讬 诇讬讛 专讘 讬讜住祝 诪驻谞讬 砖住讻谞讛 讛讜讗 诇讜


Rav Dimi strongly objects to Rav Yosef鈥檚 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.


讗讬转诪专 谞诪讬 讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讘讬谉 讘讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 讘讬谉 讘讞诪讬谉 砖讛讜讞诪讜 诪注专讘 砖讘转 讘讬谉 讛专讞爪转 讻诇 讙讜驻讜 讘讬谉 讛专讞爪转 诪讬诇讛 诪驻谞讬 砖住讻谞讛 讛讬讗 诇讜:


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 Yo岣nan 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.


讙讜驻讗 讗诪专 专讘 讗讬谉 诪讜谞注讬谉 讞诪讬谉 讜砖诪谉 诪注诇 讙讘讬 诪讻讛 讘砖讘转 讜砖诪讜讗诇 讗诪专 谞讜转谉 讞讜抓 诇诪讻讛 讜砖讜转转 讜讬讜专讚 诇诪讻讛


Rav鈥檚 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.


诪讬转讬讘讬 讗讬谉 谞讜转谞讬谉 砖诪谉 讜讞诪讬谉 注诇 讙讘讬 诪讜讱 诇讬转谉 注诇 讙讘讬 诪讻讛 讘砖讘转 讛转诐 诪砖讜诐 住讞讬讟讛


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.


转讗 砖诪注 讗讬谉 谞讜转谞讬谉 讞诪讬谉 讜砖诪谉 注诇 讙讘讬 诪讜讱 砖注诇 讙讘讬 诪讻讛 讘砖讘转 讛转诐 谞诪讬 诪砖讜诐 住讞讬讟讛


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.


转谞讬讗 讻讜讜转讬讛 讚砖诪讜讗诇 讗讬谉 谞讜转谞讬谉 讞诪讬谉 讜砖诪谉 注诇 讙讘讬 诪讻讛 讘砖讘转 讗讘诇 谞讜转谞讬谉 讞讜抓 诇诪讻讛 讜砖讜转转 讜讬讜专讚 诇诪讻讛


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.


转谞讜 专讘谞谉 谞讜转谞讬谉 注诇 讙讘讬 讛诪讻讛 诪讜讱 讬讘砖 讜住驻讜讙 讬讘砖 讗讘诇 诇讗 讙诪讬 讬讘砖 讜诇讗 讻转讬转讬谉 讬讘砖讬谉 拽砖讬讗 讻转讬转讬谉 讗讻转讬转讬谉 诇讗 拽砖讬讗 讛讗 讘讞讚转讬 讛讗 讘注转讬拽讬 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讛谞讬 讻转讬转讬谉 诪住讜:


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.


住驻拽 讜讗谞讚专讜讙讬谞讜住 讻讜壮: 转谞讜 专讘谞谉 注专诇转讜 注专诇转讜 讜讚讗讬 讚讜讞讛 讗转 讛砖讘转


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: 鈥淎nd on the eighth day the flesh of his foreskin shall be circumcised鈥 (Leviticus 12:3), and they interpreted the verse: 鈥淗is foreskin鈥 indicates that only the circumcision of his halakhically certain foreskin overrides Shabbat,


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 Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

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Shabbat 134

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Shabbat 134

讞住驻谞讬转讗 诪讗讬 转拽谞转讬讛 诇讬诪砖讬 讟讜讘讗 讘诪讬讗 讚住讬诇拽讗:


sores on his flesh. What is his remedy? Let him wash extensively in beet water, in which beets have been boiled.


诇讗 砖讞拽 诪注专讘 砖讘转: 转谞讜 专讘谞谉 讚讘专讬诐 砖讗讬谉 注讜砖讬谉 诇诪讬诇讛 讘砖讘转 注讜砖讬谉 诇讛 讘讬讜诐 讟讜讘 砖讜讞拽讬谉 诇讛 讻诪讜谉 讜讟讜专驻讬谉 诇讛 讬讬谉 讜砖诪谉


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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 讻诪讜谉 讘讬讜诐 讟讜讘 讚讞讝讬 诇拽讚专讛 讬讬谉 讜砖诪谉 讞讝讬 谞诪讬 讘砖讘转 诇讞讜诇讛 讚转谞讬讗 讗讬谉 讟讜专驻讬谉 讬讬谉 讜砖诪谉 诇讞讜诇讛 讘砖讘转 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诪砖讜诐 专讘讬 诪讗讬专 讗祝 讟讜专驻讬谉 讬讬谉 讜砖诪谉


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.


讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 驻注诐 讗讞转 讞砖 专讘讬 诪讗讬专 讘诪注讬讜 讜讘拽砖谞讜 诇讟专讜祝 诇讜 讬讬谉 讜砖诪谉 讜诇讗 讛谞讞谞讜 讗诪专谞讜 诇讜 讚讘专讬讱 讬讘讟诇讜 讘讞讬讬讱 讗诪专 诇谞讜 讗祝 注诇 驻讬 砖讗谞讬 讗讜诪专 讻讱 讜讞讘讬专讬 讗讜诪专讬诐 讻讱 诪讬诪讬 诇讗 诪诇讗谞讬 诇讘讬 诇注讘讜专 注诇 讚讘专讬 讞讘讬专讬 讛讜讗 谞讬讛讜 讚诪讞诪讬专 讗谞驻砖讬讛 讗讘诇 诇讻讜诇讬 注诇诪讗 砖专讬


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.


讛转诐 诇讗 讘注讬 诇讬讻讗 讛讻讗 讘注讬 诇讬讻讗 讛讻讗 谞诪讬 谞讬注讘讬讚 讜诇讗 诇讬诇讱 讛讬讬谞讜 讚拽转谞讬 谞讜转谉 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜:


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.


转谞讜 专讘谞谉 讗讬谉 诪住谞谞讬谉 讗转 讛讞专讚诇 讘诪住谞谞转 砖诇讜 讜讗讬谉 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 诪讛讗 讚转谞谉 谞讜转谞讬诐 讘讬爪讛 讘诪住谞谞转 砖诇 讞专讚诇


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?


讗诪专 诇讬讛 讛转诐 诇讗 诪讬讞讝讬 讻讘讜专专 讛讻讗 诪讬讞讝讬 讻讘讜专专


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.


讜讗讬谉 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 讜讛转谞讬讗 诪诪转拽讬谉 讗讜转讜 讘讙讞诇转 诇讗 拽砖讬讗 讻讗谉 讘讙讞诇转 砖诇 诪转讻转 讻讗谉 讘讙讞诇转 砖诇 注抓


We learned that one may not sweeten the mustard with coal. The Gemara asks: Wasn鈥檛 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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 砖谞讗 诪讘讬砖专讗 讗讙讜诪专讬 讗诪专 诇讬讛 讛转诐 诇讗 讗驻砖专 讛讻讗 讗驻砖专


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.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 诪讛讜 诇讙讘谉 讗诪专 诇讬讛 讗住讜专 诪讗讬 砖谞讗 诪诇讬砖讛 讗诪专 诇讬讛 讛转诐 诇讗 讗驻砖专 讛讻讗 讗驻砖专


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.


讜讛讗 讗诪专讬 谞讛专讚注讬 讙讘讬谞讛 讘转 讬讜诪讗 诪注诇讬讗 讛讻讬 拽讗诪专讬 讚讗驻讬诇讜 讙讘讬谞讛 讘转 讬讜诪讗 诪注诇讬讗:


Abaye challenged this distinction: Didn鈥檛 the Sages of Neharde鈥檃 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.


讗讬谉 注讜砖讬谉 诇讛 讞诇讜拽 讻讜壮: 讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讞诇讜拽 讚讬谞讜拽讗 诇驻谞讬讛 诇住讬讟专讗 诇注讬诇讗讬 讚讬诇诪讗 诪讬讚讘讬拽 讙专讚讗 诪讬谞讬讛 讜讗转讬 诇讬讚讬 讻专讜转 砖驻讻讛 讗讬诪讬讛 讚讗讘讬讬 注讘讚讗 讻讬住转转讗 诇驻诇讙讗 讗诪专 讗讘讬讬 讛讗讬 讬谞讜拽讗 讚诇讬转 诇讬讛 讞诇讜拽 诇讬讬转讬 讘诇讬转讗 讚讗讬转 诇讬讛 砖讬驻转讗 讜诇讬讻专讻讬讛 诇砖讬驻转讗 诇转转讗讬 讜注讬讬祝 诇讬讛 诇注讬诇讗讬


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鈥檚 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.


讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 讬讚讬注 诪驻拽转讬讛 诇砖讬讬驻讬讛 诪讬砖讞讗 讜诇讜拽诪讬讛 诇讛讚讬 讬讜诪讗 讜讛讬讻讗 讚讝讬讙 诇讬拽专注讬讛 讘砖注专转讗 砖转讬 讜注专讘 讗讘诇 讘讻诇讬 诪转讻讜转 诇讗 诪砖讜诐 讚讝专讬祝 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪讬讬抓 诪讬拽专 讚拽专 驻讜诪讬讛 诪讗讬 转拽谞转讬讛 诇讬转讜 讻住讗 讙讜诪专讬 讜诇讬谞拽讟讬讛 诇讬讛 诇讛讚讬 驻讜诪讬讛 讚讞讬讬诐 驻讜诪讬讛 讜诪讬讬抓 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪谞砖转讬讛 诇讬谞驻驻讬讛 讘谞驻讜讜转讗 讜诪谞砖转讬讛


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.


讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚诇讗 诪注讜讬 诇讬转讜 住诇讬转讗 讚讗讬诪讬讛 讜诇讬砖专拽讬讛 注讬诇讜讬讛 讜诪注讜讬 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚拽讟讬谉 诇讬讬转讜 诇住讬诇转讗 讚讗讬诪讬讛 讜诇讬砖专拽讬讛 注讬诇讜讬讛 诪拽讜讟谞讗 诇讗讜诇诪讗 讜讗讬 讗诇讬诐 诪讗讜诇诪讗 诇拽讜讟谞讗 讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讛讗讬 讬谞讜拽讗 讚住讜诪拽 讚讗讻转讬 诇讗 讗讬讘诇注 讘讬讛 讚诪讗 诇讬转专讞讜 诇讬讛 注讚 讚讗讬讘诇注 讘讬讛 讚诪讗 讜诇讬诪讛诇讜讛 讚讬专讜拽 讜讗讻转讬 诇讗 谞驻诇 讘讬讛 讚诪讬讛 诇讬转专讞讜 注讚 讚谞驻诇 讘讬讛 讚诪讬讛 讜诇讬诪讛诇讜讛


And Abaye said: My nurse told me: If a baby is not breathing, let them bring his mother鈥檚 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鈥檚 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.


讚转谞讬讗 讗诪专 专讘讬 谞转谉 驻注诐 讗讞转 讛诇讻转讬 诇讻专讻讬 讛讬诐 讜讘讗转 讗砖讛 讗讞转 诇驻谞讬 砖诪诇讛 讘谞讛 专讗砖讜谉 讜诪转 砖谞讬 讜诪转 砖诇讬砖讬 讛讘讬讗转讜 诇驻谞讬 专讗讬转讬讜 砖讛讜讗 讗讚讜诐 讗诪专转讬 诇讛 讛诪转讬谞讬 诇讜 注讚 砖讬讘诇注 讘讜 讚诪讜 讛诪转讬谞讛 诇讜 注讚 砖谞讘诇注 讘讜 讚诪讜 讜诪诇讛 讗讜转讜 讜讞讬讛 讜讛讬讜 拽讜专讬谉 讗讜转讜 谞转谉 讛讘讘诇讬 注诇 砖诪讬


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.


砖讜讘 驻注诐 讗讞转 讛诇讻转讬 诇诪讚讬谞转 拽驻讜讟拽讬讗 讜讘讗转 讗砖讛 讗讞转 诇驻谞讬 砖诪诇讛 讘谞讛 专讗砖讜谉 讜诪转 砖谞讬 讜诪转 砖诇讬砖讬 讛讘讬讗转讜 诇驻谞讬 专讗讬转讬讜 砖讛讜讗 讬专讜拽 讛爪爪转讬 讘讜 讜诇讗 专讗讬转讬 讘讜 讚诐 讘专讬转 讗诪专转讬 诇讛 讛诪转讬谞讬 诇讜 注讚 砖讬驻讜诇 讘讜 讚诪讜 讜讛诪转讬谞讛 诇讜 讜诪诇讛 讗讜转讜 讜讞讬讛 讜讛讬讜 拽讜专讬谉 砖诪讜 谞转谉 讛讘讘诇讬 注诇 砖诪讬:


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.


诪转谞讬壮 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诇驻谞讬 讛诪讬诇讛 讜讘讬谉 诇讗讞专 讛诪讬诇讛 讜诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


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: 鈥淎nd it came to pass on the third day, when they were in pain鈥 (Genesis 34:25). This teaches us that on the third day the pain of circumcision poses a danger.


住驻拽 讜讗谞讚专讜讙讬谞讜住 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讜专讘讬 讬讛讜讚讛 诪转讬专 讘讗谞讚专讜讙讬谞讜住:


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.


讙诪壮 讜讛讗 讗诪专转 专讬砖讗 诪专讞讬爪讬谉


GEMARA: The Gemara questions the mishna鈥檚 statement that one may sprinkle hot water on the baby only by hand: Didn鈥檛 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.


专讘 讬讛讜讚讛 讜专讘讛 讘专 讗讘讜讛 讚讗诪专讬 转专讜讬讬讛讜 讻讬爪讚 转谞讬 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 诪讬诇讛 讻讬爪讚 诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬


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.


讗诪专 专讘讗 讜讛讗 诪专讞讬爪讬谉 拽转谞讬 讗诇讗 讗诪专 专讘讗 讛讻讬 拽转谞讬 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬谉 诪诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 讛诪讬诇讛 讘讬讜诐 讛专讗砖讜谉 讻讚专讻讜 讜讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 诪讝诇驻讬谉 注诇讬讜 讘讬讚 讗讘诇 诇讗 讘讻诇讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


Rava said: Doesn鈥檛 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: 鈥淎nd it came to pass on the third day, when they were in pain.鈥


转谞讬讗 讻讜讜转讬讛 讚专讘讗 诪专讞讬爪讬谉 讛拽讟谉 讘讬谉 诇驻谞讬 诪讬诇讛 讘讬谉 诇讗讞专 诪讬诇讛 讘讬讜诐 专讗砖讜谉 讻讚专讻讜 讜讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 诪讝诇驻讬谉 注诇讬讜 讘讬讚 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 讜讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讜讗讘讬诐


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: 鈥淎nd it came to pass on the third day, when they were in pain.鈥


讜讻砖讛谉 诪讝诇驻讬谉 讗讬谉 诪讝诇驻讬谉 诇讗 讘讻讜住 讜诇讗 讘拽注专讛 讜诇讗 讘讻诇讬 讗诇讗 讘讬讚 讗转讗谉 诇转谞讗 拽诪讗


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.


诪讗讬 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 诪砖讜诐 讚讙讚讜诇 诇讗 住诇讬拽 讘讬砖专讗 讛讬讬讗 拽讟谉 住诇讬拽 讘讬讛 讘讬砖专讗 讛讬讬讗


The Gemara comments: What is the meaning of the baraita鈥檚 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鈥檚 flesh does not heal immediately, but a child鈥檚 flesh heals immediately. Perhaps a baby is not considered to be in danger on the third day.


讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讗 讗讜专讬 诇讬讛 讻砖诪注转讬讛 讗讬讞诇砖 专讘讗 讗诪专 讗谞讗 讘讛讚讬 转专讙讬诪谞讗 讚住讘讬 诇诪讛 诇讬


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.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘讗 讜讛转谞讬讗 讻讜讜转讬讛 讚诪专 讗诪专 诇讛讜 诪转谞讬转讬谉 讻讜讜转讬讬讛讜 讚讬拽讗


The Sages said to Rava: Wasn鈥檛 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.


诪诪讗讬 诪讚拽讗诪专 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗转 讛拽讟谉 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 讗讬 讗诪专转 讘砖诇诪讗 转谞讗 拽诪讗 诪讝诇驻讬谉 拽讗诪专 讛讬讬谞讜 讚拽讗诪专 诇讬讛 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 诪专讞讬爪讬谉 讗诇讗 讗讬 讗诪专转 转谞讗 拽诪讗 诪专讞讬爪讬谉 讘讬讜诐 讛专讗砖讜谉 拽讗诪专 讜诪讝诇驻讬谉 讘讬讜诐 讛砖诇讬砖讬 讛讗讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 诪专讞讬爪讬谉 讗祝 诪专讞讬爪讬谉 诪讬讘注讬 诇讬讛


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鈥檚 opinion is not sufficiently authoritative to supplant that understanding.


讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讗诇注讝专 讛诇讻讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛


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.


讛讜讜 讘讛 讘诪注专讘讗 讛专讞爪转 讻诇 讙讜驻讜 讗讜 讛专讞爪转 诪讬诇讛


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?


讗诪专 诇讛讜 讛讛讜讗 诪专讘谞谉 讜专讘讬 讬注拽讘 砖诪讬讛 诪住转讘专讗 讛专讞爪转 讻诇 讙讜驻讜 讚讗讬 住诇拽讗 讚注转讱 讛专讞爪转 诪讬诇讛 诪讬 讙专注 诪讞诪讬谉 注诇 讙讘讬 诪讻讛 讚讗诪专 专讘 讗讬谉 诪讜谞注讬谉 讞诪讬谉 讜砖诪谉 诪注诇 讙讘讬 诪讻讛 讘砖讘转


One of the Sages, named Rabbi Ya鈥檃kov, 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.


诪转拽讬祝 诇讛 专讘 讬讜住祝 讜诇讗 砖谞讬 诇讱 讘讬谉 讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 诇讞诪讬谉 砖讛讜讞诪讜 诪注专讘 砖讘转


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.


诪转拽讬祝 诇讛 专讘 讚讬诪讬 讜诪诪讗讬 讚讛讻讗 讘讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 驻诇讬讙讬 讚讬诇诪讗 讘讞诪讬谉 砖讛讜讞诪讜 讘注专讘 砖讘转 驻诇讬讙讬 讗诪专 讗讘讬讬 讗谞讗 讘注讗讬 讚讗讬砖谞讬 诇讬讛 讜拽讚诐 讜砖谞讬 诇讬讛 专讘 讬讜住祝 诪驻谞讬 砖住讻谞讛 讛讜讗 诇讜


Rav Dimi strongly objects to Rav Yosef鈥檚 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.


讗讬转诪专 谞诪讬 讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讘讬谉 讘讞诪讬谉 砖讛讜讞诪讜 讘砖讘转 讘讬谉 讘讞诪讬谉 砖讛讜讞诪讜 诪注专讘 砖讘转 讘讬谉 讛专讞爪转 讻诇 讙讜驻讜 讘讬谉 讛专讞爪转 诪讬诇讛 诪驻谞讬 砖住讻谞讛 讛讬讗 诇讜:


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 Yo岣nan 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.


讙讜驻讗 讗诪专 专讘 讗讬谉 诪讜谞注讬谉 讞诪讬谉 讜砖诪谉 诪注诇 讙讘讬 诪讻讛 讘砖讘转 讜砖诪讜讗诇 讗诪专 谞讜转谉 讞讜抓 诇诪讻讛 讜砖讜转转 讜讬讜专讚 诇诪讻讛


Rav鈥檚 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.


诪讬转讬讘讬 讗讬谉 谞讜转谞讬谉 砖诪谉 讜讞诪讬谉 注诇 讙讘讬 诪讜讱 诇讬转谉 注诇 讙讘讬 诪讻讛 讘砖讘转 讛转诐 诪砖讜诐 住讞讬讟讛


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.


转讗 砖诪注 讗讬谉 谞讜转谞讬谉 讞诪讬谉 讜砖诪谉 注诇 讙讘讬 诪讜讱 砖注诇 讙讘讬 诪讻讛 讘砖讘转 讛转诐 谞诪讬 诪砖讜诐 住讞讬讟讛


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.


转谞讬讗 讻讜讜转讬讛 讚砖诪讜讗诇 讗讬谉 谞讜转谞讬谉 讞诪讬谉 讜砖诪谉 注诇 讙讘讬 诪讻讛 讘砖讘转 讗讘诇 谞讜转谞讬谉 讞讜抓 诇诪讻讛 讜砖讜转转 讜讬讜专讚 诇诪讻讛


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.


转谞讜 专讘谞谉 谞讜转谞讬谉 注诇 讙讘讬 讛诪讻讛 诪讜讱 讬讘砖 讜住驻讜讙 讬讘砖 讗讘诇 诇讗 讙诪讬 讬讘砖 讜诇讗 讻转讬转讬谉 讬讘砖讬谉 拽砖讬讗 讻转讬转讬谉 讗讻转讬转讬谉 诇讗 拽砖讬讗 讛讗 讘讞讚转讬 讛讗 讘注转讬拽讬 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讛谞讬 讻转讬转讬谉 诪住讜:


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.


住驻拽 讜讗谞讚专讜讙讬谞讜住 讻讜壮: 转谞讜 专讘谞谉 注专诇转讜 注专诇转讜 讜讚讗讬 讚讜讞讛 讗转 讛砖讘转


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: 鈥淎nd on the eighth day the flesh of his foreskin shall be circumcised鈥 (Leviticus 12:3), and they interpreted the verse: 鈥淗is foreskin鈥 indicates that only the circumcision of his halakhically certain foreskin overrides Shabbat,


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