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Today's Daf Yomi

May 11, 2020 | 讬状讝 讘讗讬讬专 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.

Iyar is sponsored by Aviva and Benny Adler in memory of Yosef ben Zvi HaKohen, Dr. Joseph Kahane z"l and Yehuda Aryeh Leib ben Yisachar Dov Barash, Ari Adler z"l.

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

Shabbat 66

Today’s shiur is dedicated for a refuah shleima for Netanel Ilan ben Shayna Tzipora who is undergoing surgery today.

Can one go out on Shabbat with a prosthetic leg. The mishna discusses a number of different types of things that one who doesn’t have a leg might be using and can they go out with it on Shabbat, are they susceptible to impurity of midras (an item one sits/leans on), are they consdiered a shoe as regards various laws that relate to shoes (forbidden to wear them in the azara of the temple, chalitza needs to be performed with a shoe). If a prosthetic leg has a concave space to put pads, would it be susceptible to impurity because it has a receptacle? Rava and Abaye disagree regarding whether this is referring to regular impurity or impurity of midras. Each brings support for his opinion. Male children (and others) can go out with knots. Apparently they were used for sick people or even to prevent people from getting sick. The gemara explains that the mishna spoke about boys because it was known to help boys who had issues separating from their father (there are different explanations as to what this means). The gemara discusses other things that are allowed for medicinal purposes as well as commonly used segulot.

讜专讘讬 讬讜住讬 讗讜住专

And Rabbi Yosei prohibits going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe.

讜讗诐 讬砖 诇讜 讘讬转 拽讬讘讜诇 讻转讬转讬谉 讟诪讗

And if the wooden leg has a receptacle for pads, a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become ritually impure.

住诪讜讻讜转 砖诇讜 讟诪讗讬谉 诪讚专住 讜讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜谞讻谞住讬谉 讘讛谉 讘注讝专讛

And his supports, which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a zav wears them, they are subject to ritual impurity imparted by treading. A zav is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. And one may go out with them into the public domain on Shabbat since they have the legal status of shoes. And one may enter the Temple courtyard with them. Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes.

讻住讗 讜住诪讜讻讜转 砖诇讜 讟诪讗讬谉 诪讚专住 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜讗讬谉 谞讻谞住讬谉 讘讛谉 讘注讝专讛

However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, his chair and supports are subject to ritual impurity imparted by treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them.

诇讜拽讟诪讬谉 讟讛讜专讬谉 讜讗讬谉 讬讜爪讗讬谉 讘讛谉:

Loketamin, which will be explained in the Gemara, are ritually pure in the sense that they cannot become ritually impure because they are not vessels, and one may not go out with them on Shabbat.

讙诪壮 讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 讛讬讻讬 转谞谉 讗诪专 诇讬讛 诇讗 讬讚注谞讗 讛讬诇讻转讗 诪讗讬 讗诪专 诇讬讛 诇讗 讬讚注谞讗

GEMARA: Rava said to Rav Na岣an: How did we learn the dispute in our mishna? Does Rabbi Meir rule that the amputee may go out with a wooden leg and foot and Rabbi Yosei prohibits him from doing so? Or is it Rabbi Meir who prohibited him from doing so, and Rabbi Yosei鈥檚 opinion is the lenient one? Rav Na岣an said to him: I don鈥檛 know. And Rava asked: What is the halakha in this matter? Rav Na岣an said to him: I don鈥檛 know.

讗讬转诪专 讗诪专 砖诪讜讗诇 讗讬谉 讛拽讬讟注 讜讻谉 讗诪专 专讘 讛讜谞讗 讗讬谉 讛拽讬讟注 讗诪专 专讘 讬讜住祝 讛讜讗讬诇 讜讗诪专 砖诪讜讗诇 讗讬谉 讛拽讬讟注 讜讗诪专 专讘 讛讜谞讗 讗讬谉 讛拽讬讟注 讗谞谉 谞诪讬 谞讬转谞讬 讗讬谉 讛拽讬讟注

It was stated: Shmuel said that the correct reading of the mishna is: An amputee may not go out, and Rabbi Yosei permits him to do so. And, likewise, Rav Huna said that the correct reading of the mishna is: An amputee may not. Rav Yosef said: Since Shmuel said that the correct reading of the mishna is: An amputee may not, and Rav Huna said: An amputee may not, we will also learn the mishna: An amputee may not.

诪转拽讬祝 诇讛 专讘讗 讘专 砖讬专讗 诇讗 砖诪讬注 诇讛讜 讛讗 讚诪转谞讬 诇讬讛 专讘 讞谞谉 讘专 专讘讗 诇讞讬讬讗 讘专 专讘 拽诪讬讛 讚专讘 讘拽讬讟讜谞讗 讚讘讬 专讘 讗讬谉 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 诪转讬专 讜诪讞讜讬 诇讬讛 专讘 讗讬驻讜讱 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讗 住诪讱 住诪讱

Rava bar Shira strongly objects to this: And did they not hear that Rav 岣nan bar Rava taught the mishna to 岣yya bar Rav before Rav in a small room [kituna] in the school of Rav: An amputee may not go out on Shabbat with his wooden leg; this is the statement of Rabbi Meir. And Rabbi Yosei permits going out with it. And Rav signaled him with a hand gesture to reverse the opinions, Rabbi Meir permits going out and Rabbi Yosei prohibits doing so. Rav Na岣an bar Yitz岣k said: And the mnemonic to remember which tanna permits and which tanna prohibits is samekh samekh. The letter samekh appears both in the name Yosei and in the Hebrew word for prohibits [oser]. In that way, one remembers that Rabbi Yosei is the one who prohibits it.

讜讗祝 砖诪讜讗诇 讛讚专 讘讬讛 讚转谞谉 讞诇爪讛 讘住谞讚诇 砖讗讬谞讜 砖诇讜 讘住谞讚诇 砖诇 注抓 讗讜 砖诇 砖诪讗诇 讘讬诪讬谉 讞诇讬爪讛 讻砖专讛

The Gemara comments: And even Shmuel, who said that the correct reading of the mishna is: An amputee may not, and Rabbi Yosei permits it, reversed his opinion. As we learned in a mishna: The 岣litza ceremony, which frees a childless widow from the obligation to enter into levirate marriage with her brother-in-law, involves the widow removing her brother-in-law鈥檚 sandal from his foot. If she removed a sandal that is not his, or a wooden sandal, or the sandal of the left foot that was on his right foot, the 岣litza is valid.

讜讗诪专讬谞谉 诪讗谉 转谞讗 讗诪专 砖诪讜讗诇 专讘讬 诪讗讬专 讛讬讗 讚转谞谉 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜住专

And we said: Who is the tanna who holds that a wooden sandal is considered a shoe for this purpose? Shmuel said: It is Rabbi Meir, as we learned in a mishna: An amputee may go out with his wooden leg, this is the statement of Rabbi Meir, and Rabbi Yosei prohibits doing so. Ultimately, Shmuel accepted Rav鈥檚 reading of the mishna.

讜讗祝 专讘 讛讜谞讗 讛讚专 讘讬讛 讚转谞讬讗 住谞讚诇 砖诇 住讬讬讚讬谉 讟诪讗 诪讚专住 讜讗砖讛 讞讜诇爪转 讘讜 讜讬讜爪讗讬谉 讘讜 讘砖讘转 讚讘专讬 专讘讬 注拽讬讘讗 讜诇讗 讛讜讚讜 诇讜

And Rav Huna also reversed his opinion, as it was taught in a baraita: With regard to a plasterers鈥 sandal worn by those who work with lime and would cover their leather shoes with a shoe woven from straw or reeds so that the leather shoes would not get ruined by the lime. If the plasterer is a zav and walks with his shoes covered, the shoe covering is subject to ritual impurity imparted by treading, as the legal status of that sandal is that of a shoe. A woman may perform 岣litza with it, and one may go out with it on Shabbat; this is the statement of Rabbi Akiva. And the Rabbis did not agree with him.

讜讛转谞讬讗 讛讜讚讜 诇讜 讗诪专 专讘 讛讜谞讗 诪讗谉 讛讜讚讜 诇讜 专讘讬 诪讗讬专 讜诪讗谉 诇讗 讛讜讚讜 诇讜 专讘讬 讬讜住讬

The Gemara asks: Wasn鈥檛 it taught in a baraita that they agreed with him? Rav Huna said in resolution of this apparent contradiction: Who is the Sage whose opinion is referred to in the phrase: They agreed with him? It is Rabbi Meir. And who is the Sage whose opinion is referred to in the phrase: They did not agree with him? It is Rabbi Yosei. Even Rav Huna accepted Rav鈥檚 reading of the mishna that Rabbi Yosei prohibits going out with a wooden leg.

(讗诪专 专讘 讬讜住祝) 诪讗谉 诇讗 讛讜讚讜 诇讜 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讚转谞谉 讻讜专转 砖诇 拽砖 讜砖驻讜驻专转 砖诇 拽谞讬诐 专讘讬 注拽讬讘讗 诪讟诪讗 讜专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 诪讟讛专

Rav Yosef said: Who is the Sage whose opinion is referred to in the phrase: They did not agree with Rabbi Akiva? It is Rabbi Yo岣nan ben Nuri. As we learned in a mishna: A receptacle made of straw and a tube made of reeds, Rabbi Akiva deems these vessels capable of becoming ritually impure, and Rabbi Yo岣nan ben Nuri deems them pure, i.e., incapable of becoming ritually impure because they are not vessels. According to Rabbi Yo岣nan ben Nuri, straw objects are not considered vessels fit for use.

讗诪专 诪专 住谞讚诇 砖诇 住讬讬讚讬谉 讟诪讗 诪讚专住 讛讗 诇讗讜 诇讛讬诇讜讻讗 注讘讚讬 讗诪专 专讘 讗讞讗 讘专 专讘 注讜诇讗 砖讻谉 讛住讬讬讚 诪讟讬讬诇 讘讜 注讚 砖诪讙讬注 诇讘讬转讜:

It was taught in a baraita that the Master said: A plasterers鈥 sandal is subject to ritual impurity imparted by treading. The Gemara asks: How could that be? These sandals are not made for walking. Rav A岣 bar Rav Ulla said: They are used for walking, as, at times, the plasterer walks in them until he reaches his house.

讜讗诐 讬砖 诇讜 讘讬转 拽讬讘讜诇 讻转讬转讬谉 讟诪讗: 讗诪专 讗讘讬讬 讟诪讗 讟讜诪讗转 诪转 讜讗讬谉 讟诪讗 诪讚专住 专讘讗 讗诪专 讗祝 讟诪讗 诪讚专住

We learned in the mishna: And if the wooden leg has a receptacle for pads, it is capable of becoming ritually impure. Abaye said: It is subject to ritual impurity due to contact with ritual impurity imparted by a corpse, and it is not subject to ritual impurity imparted by treading. If a zav uses a wooden leg it merely assumes first-degree ritual impurity status, since he cannot lean all his weight on it. Rava said: The artificial foot is even subject to ritual impurity imparted by treading.

讗诪专 专讘讗 诪谞讗 讗诪讬谞讗 诇讛 讚转谞谉 注讙诇讛 砖诇 拽讟谉 讟诪讗讛 诪讚专住 讜讗讘讬讬 讗诪专 讛转诐 住诪讬讱 注讬诇讜讬讛 讛讻讗 诇讗 住诪讬讱 注讬诇讜讬讛

Rava said: From where do I derive to say this halakha? As we learned in a mishna: The wagon of a small child utilized to teach him to walk (Tosafot) is subject to ritual impurity imparted by treading, since its purpose is to lean on it. And Abaye said: The two cases are not comparable. There, in the case of the wagon, he leans all his weight on it; here, in the case of the wooden leg, he does not lean all his weight on it.

讗诪专 讗讘讬讬 诪谞讗 讗诪讬谞讗 诇讛 讚转谞讬讗 诪拽诇 砖诇 讝拽谞讬诐 讟讛讜专 诪讻诇讜诐

Abaye said: From where do I derive to say this halakha? As it was taught in a baraita: A walking stick, typically used by the elderly, is pure, i.e., incapable of becoming ritually impure from any form of ritual impurity. Apparently, an object upon which one does not lean all his weight is not subject to ritual impurity imparted by treading.

讜专讘讗 讛转诐

And how does Rava respond to this proof? He says that there is a distinction between the cases: There, in the case of a walking stick used by the elderly,

诇转专讜爪讬 住讜讙讬讗 注讘讬讚讗 讛讻讗 诇住诪讜讱 注讬诇讜讬讛 讛讜讗 讚注讘讬讚讗 讜住诪讬讱 注诇讬讛:

it is made merely to align his steps and straighten his posture. He does not completely lean all his weight on it. Here, in the case of a wooden leg, it is made to lean on, and in fact he leans all his weight on it.

讟诪讗讬谉 诪讚专住 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜讗讬谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛:

It was taught in the mishna that the supports of a zav and his chair are subject to ritual impurity imparted by treading, and one may not go out with them on Shabbat, and one may not enter into the Temple courtyard with them.

转谞讬 转谞讗 拽诪讬讛 讚专讘讬 讬讜讞谞谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛

The tanna, who recited mishnayot before Rabbi Yo岣nan, taught the opposite halakha in the mishna: One may enter into the Temple courtyard with them.

讗诪专 诇讬讛 讗谞讬 砖讜谞讛 讗砖讛 讞讜诇爪转 讘讜 讜讗转 讗诪专转 谞讻谞住讬谉 转谞讬 讗讬谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛:

Rabbi Yo岣nan said to him: I teach that a woman may perform 岣litza with this support, as it has the legal status of a shoe in every sense, and you say that one may enter the Temple courtyard? Teach the mishna in the following manner: One may not enter into the Temple courtyard with them.

诇讜拽讟诪讬谉 讟讛讜专讛: 诪讗讬 诇讜拽讟诪讬谉 讗诪专 专讘讬 讗讘讛讜 讞诪专讗 讚讗讻驻讗 专讘讗 讘专 驻驻讗 讗诪专 拽砖讬专讬 专讘讗 讘专 专讘 讛讜谞讗 讗诪专 驻专诪讬:

We learned in the mishna that loketamin are pure. The Gemara asks: What are loketamin? Rabbi Abbahu said: They are wooden toys in the shape of a donkey one carried on the shoulders, creating the impression that the donkey is riding him. Rava bar Pappa said: They are stilts used to avoid getting dirty when walking in mud or for amusement. Rava bar Rav Huna said: They are masks [peramei].

诪转谞讬壮 讛讘谞讬诐 讬讜爪讗讬谉 讘拽砖专讬诐 讜讘谞讬 诪诇讻讬诐 讘讝讜讙讬谉 讜讻诇 讗讚诐 讗诇讗 砖讚讘专讜 讞讻诪讬诐 讘讛讜讜讛:

MISHNA: Young boys may go out on Shabbat with knots as a folk remedy and princes with bells. And any person is permitted to go out on Shabbat with those objects; however, the Sages spoke in the present, addressing situations that were prevalent.

讙诪壮 诪讗讬 拽砖专讬诐 讗诪专 讗讚讗 诪专讬 讗诪专 专讘 谞讞诪谉 讘专 讘专讜讱 讗诪专 专讘 讗砖讬 讘专 讗讘讬谉 讗诪专 专讘 讬讛讜讚讛 拽砖讜专讬 驻讜讗讛

GEMARA: We learned in the mishna that young boys may go out on Shabbat with knots. The Gemara asks: What are these knots? Adda Mari said that Rav Na岣an bar Barukh said that Rav Ashi bar Avin said that Rav Yehuda said: They are garlands of the madder plant that are tied for their medicinal qualities.

讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 转诇转讗 诪讜拽诪讬 讞诪砖讛 诪住讜 砖讘注讛 讗驻讬诇讜 诇讻砖驻讬诐 诪注诇讬

Abaye said: Mother, actually his foster mother, said to me about the healing properties of madder: Three garlands maintain the illness at its present state and prevent it from worsening, five garlands heal the illness, and seven are effective even against sorcery.

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讜讛讜讗 讚诇讗 讞讝讬 诇讬讛 砖诪砖讗 讜住讬讛专讗 讜诇讗 讞讝讬 诪讬讟专讗 讜诇讗 砖诪讬注 诇讬讛 拽讜诇 讘专讝诇讗 讜拽诇 转专谞讙讜诇转讗 讜拽诇 谞讬讙专讬 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 谞驻诇 驻讜转讗 讘讘讬专讗

Rav A岣 bar Ya鈥檃kov said: And that benefit provided by the madder plant is specifically in a case where one on whom the knots were tied does not look at the sun and the moon, and does not see rain, and hears neither the sound of clanging iron, nor the sound of the hen, nor the sound of footsteps. Rav Na岣an bar Yitz岣k said: If that is the case, the remedial powers of the madder fell in a pit, i.e., if so many conditions exist, for all intents and purposes it provides no benefit at all.

诪讗讬 讗讬专讬讗 讘谞讬诐 讗驻讬诇讜 讘谞讜转 谞诪讬 诪讗讬 讗讬专讬讗 拽讟谞讬诐 讗驻讬诇讜 讙讚讜诇讬诐 谞诪讬

The Gemara asks: If these knots in the madder plant have remedial qualities, why specifically were boys mentioned in the mishna? Even girls can benefit from the cure as well. By the same token, why specifically were young boys mentioned in the mishna? Even adults can benefit from the cure as well.

讗诇讗 诪讗讬 拽砖专讬诐 讻讬 讛讗 讚讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘讬 讞诪讗 讘专 讙讜专讬讗 讘谉 砖讬砖 讙注讙讜注讬谉 注诇 讗讘讬讜 谞讜讟诇 专爪讜注讛 诪诪谞注诇 砖诇 讬诪讬谉 讜拽讜砖专 诇讜 讘砖诪讗诇讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讬讱 转驻讬诇讬谉 讜讞讬诇讜驻讗 住讻谞转讗

Rather, what are these knots? Like that which Avin bar Huna said that Rav 岣ma bar Gurya said: A son who has longings for his father and has a difficult time leaving him, the father takes a strap from the right shoe and ties it on the boy鈥檚 left arm as a talisman to help the child overcome his longings. These feelings are more common in small children and especially in boys for their fathers, as fathers were more involved in raising their sons than they were in raising their daughters. Therefore, the Sages allowed specifically young boys to go out with these knots. With regard to this practice, Rav Na岣an bar Yitz岣k said: And your mnemonic for where to tie the strap is phylacteries, which are tied by the right hand on the left arm. And the opposite, tying the strap from the left shoe onto his right arm, is dangerous because it will exacerbate his longings.

讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 住讞讜驻讬 讻住讗 讗讟讬讘讜专讬 讘砖讘转讗 砖驻讬专 讚诪讬

On the topic of the use of various forms of healing and medicinal practices and their permissibility on Shabbat, the Gemara cites additional statements by that Sage on these topics. Avin bar Huna said that Rav 岣ma bar Gurya said: With regard to overturning an empty cup in which there had been hot water and placing it on one鈥檚 navel for healing purposes on Shabbat, he may well do so.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诪讜转专 诇住讜讱 砖诪谉 讜诪诇讞 讘砖讘转

And Avin bar Huna said that Rav 岣ma bar Gurya said: It is permissible to smear oil and salt on oneself on Shabbat.

讻讬 讛讗 讚专讘 讛讜谞讗 诪讘讬 专讘 讜专讘 诪讘讬 专讘讬 讞讬讬讗 讜专讘讬 讞讬讬讗 诪讘讬 专讘讬 讻讬 讛讜讜 诪讬讘住诪讬 诪讬讬转讬 诪砖讞讗 讜诪讬诇讞讗 讜砖讬讬驻讬 诇讛讜 诇讙讜讬讬转讗 讚讬讚讬讬讛讜 讜讙讜讬讬转讗 讚讻专注讬讬讛讜 讜讗诪专讬 讻讬 讛讬讻讬 讚爪讬诇 讛讗 诪讬砖讞讗 诇讬爪讬诇 讞诪专讬讛 讚驻诇谞讬讗 讘专 驻诇谞讬转讗 讜讗讬 诇讗 诪讬讬转讬 砖讬注讗 讚讚谞讗 讜砖专讬 诇讬讛 讘诪讬讗 讜讗诪专 讻讬 讛讬讻讬 讚诇讬爪讬诇 讛讗讬 砖讬注讗 诇讬爪讬诇 讞诪专讬讛 讚驻诇谞讬讗 讘专 驻诇谞讬转讗

As in this case of Rav Huna, who departed from the house of Rav, and Rav, who departed from the house of Rabbi 岣yya, and Rabbi 岣yya, who departed from the house of Rabbi Yehuda HaNasi, when they were drunk, the rabbi would bring oil and salt and rub them on the palms of their hands and the soles of their feet and say: Just as this oil is clear, so let the wine of so-and-so, son of so-and-so, his mother, become clear. In other words, let them become sober. And if he could not bring oil and salt, or if they did not work, he would bring the sealing clay of a barrel and soak it in water and say: Just as this sealing clay is clear, so let the wine of so-and-so, son of so-and-so, become clear.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诪讜转专 诇讞谞拽 讘砖讘转

And Avin bar Huna said that Rav 岣ma bar Gurya said: It is permitted to strangle, i.e., tightly bandage the neck of one whose vertebra was dislocated in order to reset it, on Shabbat.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转讗 砖驻讬专 讚诪讬

And Avin bar Huna said that Rav 岣ma bar Gurya said: With regard to tightly swaddling a baby born on Shabbat in order to align any limbs that may have been dislocated in birth, one may well do so.

专讘 驻驻讗 诪转谞讬 讘谞讬诐 专讘 讝讘讬讚 诪转谞讬 讘谉 专讘 驻驻讗 诪转谞讬 讘谞讬诐 讜转专讜讬讬讛讜 诪转谞讬 诇讛讜 讘讗讘讬谉 讘专 讛讜谞讗 专讘 讝讘讬讚 诪转谞讬 讘谉 拽诪讬讬转讗 诪转谞讬 讘讗讘讬谉 讘专 讛讜谞讗 讜讛讗讬 诪转谞讬 诇讛 讘专讘讛 讘专 讘专 讞谞讛 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转讗 砖驻讬专 讚诪讬

There were different versions with regard to the halakhot of Avin bar Huna. Rav Pappa taught two halakhot with regard to children in his name and Rav Zevid taught one halakha with regard to a child in his name. The Gemara explains: Rav Pappa taught two halakhot with regard to children, and he taught both of them in the name of Avin bar Huna, i.e., the halakha with regard to knots and the halakha with regard to swaddling. Rav Zevid taught one halakha with regard to a child. The first, with regard to knots, he taught in the name of Avin bar Huna. And this, with regard to swaddling, he taught in the name of Rabba bar bar 岣na, as Rabba bar bar 岣na said: With regard to tightly swaddling a baby on Shabbat, one may well do so.

讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻诇 诪谞讬讬谞讬 讘砖诪讗 讚讗讬诪讗 讜讻诇 拽讟专讬 讘砖诪讗诇讗

The Gemara cites additional statements said by Abaye in the name of the woman who raised him with regard to remedies. Abaye said, Mother said to me: All incantations that are repeated are intoned using the name of the mother of the one requiring the incantation, and all knots tied for the purpose of healing are tied on the left.

讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻诇 诪谞讬讬谞讬 讚诪驻专砖讬 讻讚诪驻专砖讬 讜讚诇讗 诪驻专砖讬 讗专讘注讬谉 讜讞讚 讝讬诪谞讬

And Abaye said, Mother said to me: All incantations for which the number of times they must be intoned is specified, one recites them as they are specified; and those for which the number of times they must be intoned is not specified, one recites them forty-one times.

转谞讜 专讘谞谉 讬讜爪讗讬谉 讘讗讘谉 转拽讜诪讛 讘砖讘转 诪砖讜诐 专讘讬 诪讗讬专 讗诪专讜 讗祝 讘诪砖拽诇 讗讘谉 转拽讜诪讛 讜诇讗 砖讛驻讬诇讛 讗诇讗 砖诪讗 转驻讬诇 讜诇讗 砖注讬讘专讛 讗诇讗 砖诪讗 转转注讘专 讜转驻讬诇 讗诪专 专讘 讬讬诪专 讘专 砖诇诪讬讗 诪砖诪讬讛 讚讗讘讬讬 讜讛讜讗 讚讗讬讻讜讜谉 讜讗讬转拽诇 讘注讬 讗讘讬讬 诪砖拽诇 讚诪砖拽诇 诪讗讬 转讬拽讜

The Sages taught in a baraita: One may go out with a preservation stone, which prevent miscarriages, on Shabbat. They said in the name of Rabbi Meir that one may go out even with the counterweight of a preservation stone; i.e., a stone or another object that was weighed against and found equivalent to the weight of the preservation stone, which is also effective. And this leniency applies not only to a woman who miscarried in the past and is concerned that she may miscarry again; rather, it applies even to a woman who never miscarried and is concerned lest she miscarry for the first time. And it applies not only to a woman who is aware that she is pregnant; rather, it applies even if a woman suspects that she may become pregnant and miscarry. Rav Yeimar bar Shelamya said in the name of Abaye: And this applies only when he happened upon an object that was found equal to the preservation stone when he weighed it against that stone, not when one alters the object to equal the weight of the preservation stone. Abaye raised a dilemma: With regard to a counterweight to the counterweight, i.e., one who finds an object and determines its weight by weighing it against the counterweight of the preservation stone, what is its legal status? May a woman go out into the public domain with it? The Gemara concludes: Let this dilemma stand unresolved.

讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 诇讗砖转讗 讘转 讬讜诪讗 诇讬砖拽讜诇 讝讜讝讗 讞讬讜讜专讗 讜诇讬讝讬诇 诇诪诇讞转讗 讜诇讬转拽讜诇 诪转拽诇讬讛 诪讬诇讞讗 讜诇爪讬讬专讬讛 讘讞诇诇讗 讚讘讬 爪讜讗专 讘谞讬专讗 讘专拽讗

And Abaye said, Mother said to me: To heal a fever of one day, let one take a pale, i.e., newly minted, dinar and go to the salt pools, and weigh its weight in salt against it, and let him bind the salt to the opening of the neckline of his garment with a thread made of hair.

讜讗讬 诇讗 诇讬转讜讘 讗驻专砖转 讚专讻讬诐 讜讻讬 讞讝讬 砖讜诪砖诪谞讗 讙诪诇讗 讚讚专讬 诪讬讚讬 诇讬砖拽诇讬讛 讜诇讬砖讚讬讬讛 讘讙讜讘转讗 讚谞讞砖讗 讜诇讬住转诪讬讗 讘讗讘专讗 讜诇讬讞转诪讬 讘砖讬转讬谉 讙讜砖驻谞拽讬 讜诇讘专讝讜诇讬讛 讜诇讬讚专讬讛 讜诇讬诪讗 诇讬讛 讟注讜谞讱 注诇讬 讜讟注讜谞讗讬 注诇讱 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘 讛讜谞讗 诇专讘 讗砖讬 讜讚讬诇诪讗 讗讬谞讬砖 讗砖讻讞讬讛 讜讗讬驻住拽 讘讬讛 讗诇讗 诇讬诪讗 诇讬讛 讟注讜谞讗讬 讜讟注讜谞讱 注诇讱

And if this remedy is not effective, let him sit at a crossroads, and when he sees a large ant carrying something, he should take the ant and place it in a copper tube, and close it with lead, and seal it with sixty seals, and shake it, and lift it, and say to it: Your burden is upon me and my burden, my fever, is upon you. Rav A岣, son of Rav Huna, said to Rav Ashi: And perhaps a different person already found this ant and used this remedy to end his illness. In that case, by accepting the burden of the ant, he is bringing another鈥檚 illness upon himself. Rather, let him say to the ant: My burden and your burden are upon you.

讜讗讬 诇讗 诇讬砖拽讜诇 讻讜讝讗 讞讚转讗 讜诇讬讝讬诇 诇谞讛专讗 讜诇讬诪讗 诇讬讛 谞讛专讗 谞讛专讗 讗讜讝驻谉 讻讜讝讗 讚诪讬讗 诇讗讜专讞讗 讚讗讬拽诇注 诇讬 讜诇讬讛讚专 砖讘 讝讬诪谞讬 注诇 专讬砖讬讛 讜诇砖讚讬讬谉 诇讗讞讜专讬讛 讜诇讬诪讗 诇讬讛 谞讛专讗 谞讛专讗 砖拽讜诇 诪讬讗 讚讬讛讘转 诇讬 讚讗讜专讞讗 讚讗讬拽诇注 诇讬 讘讬讜诪讬讛 讗转讗 讜讘讬讜诪讬讛 讗讝诇

And if that remedy is not effective, let him take a new jug, and go to the river, and say to it: River, river, lend me a jug of water for a guest who happened to come to me. And let him turn it around his head seven times, and pour out the water behind him, and say to it: River, river, take back the water that you gave me because the guest who happened to come to me came on its day and left on its day.

讗诪专 专讘 讛讜谞讗

Rav Huna said:

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

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

Iyar is sponsored by Aviva and Benny Adler in memory of Yosef ben Zvi HaKohen, Dr. Joseph Kahane z"l and Yehuda Aryeh Leib ben Yisachar Dov Barash, Ari Adler z"l.

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Shabbat 66

The William Davidson Talmud | Powered by Sefaria

Shabbat 66

讜专讘讬 讬讜住讬 讗讜住专

And Rabbi Yosei prohibits going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe.

讜讗诐 讬砖 诇讜 讘讬转 拽讬讘讜诇 讻转讬转讬谉 讟诪讗

And if the wooden leg has a receptacle for pads, a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become ritually impure.

住诪讜讻讜转 砖诇讜 讟诪讗讬谉 诪讚专住 讜讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜谞讻谞住讬谉 讘讛谉 讘注讝专讛

And his supports, which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a zav wears them, they are subject to ritual impurity imparted by treading. A zav is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. And one may go out with them into the public domain on Shabbat since they have the legal status of shoes. And one may enter the Temple courtyard with them. Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes.

讻住讗 讜住诪讜讻讜转 砖诇讜 讟诪讗讬谉 诪讚专住 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜讗讬谉 谞讻谞住讬谉 讘讛谉 讘注讝专讛

However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, his chair and supports are subject to ritual impurity imparted by treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them.

诇讜拽讟诪讬谉 讟讛讜专讬谉 讜讗讬谉 讬讜爪讗讬谉 讘讛谉:

Loketamin, which will be explained in the Gemara, are ritually pure in the sense that they cannot become ritually impure because they are not vessels, and one may not go out with them on Shabbat.

讙诪壮 讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 讛讬讻讬 转谞谉 讗诪专 诇讬讛 诇讗 讬讚注谞讗 讛讬诇讻转讗 诪讗讬 讗诪专 诇讬讛 诇讗 讬讚注谞讗

GEMARA: Rava said to Rav Na岣an: How did we learn the dispute in our mishna? Does Rabbi Meir rule that the amputee may go out with a wooden leg and foot and Rabbi Yosei prohibits him from doing so? Or is it Rabbi Meir who prohibited him from doing so, and Rabbi Yosei鈥檚 opinion is the lenient one? Rav Na岣an said to him: I don鈥檛 know. And Rava asked: What is the halakha in this matter? Rav Na岣an said to him: I don鈥檛 know.

讗讬转诪专 讗诪专 砖诪讜讗诇 讗讬谉 讛拽讬讟注 讜讻谉 讗诪专 专讘 讛讜谞讗 讗讬谉 讛拽讬讟注 讗诪专 专讘 讬讜住祝 讛讜讗讬诇 讜讗诪专 砖诪讜讗诇 讗讬谉 讛拽讬讟注 讜讗诪专 专讘 讛讜谞讗 讗讬谉 讛拽讬讟注 讗谞谉 谞诪讬 谞讬转谞讬 讗讬谉 讛拽讬讟注

It was stated: Shmuel said that the correct reading of the mishna is: An amputee may not go out, and Rabbi Yosei permits him to do so. And, likewise, Rav Huna said that the correct reading of the mishna is: An amputee may not. Rav Yosef said: Since Shmuel said that the correct reading of the mishna is: An amputee may not, and Rav Huna said: An amputee may not, we will also learn the mishna: An amputee may not.

诪转拽讬祝 诇讛 专讘讗 讘专 砖讬专讗 诇讗 砖诪讬注 诇讛讜 讛讗 讚诪转谞讬 诇讬讛 专讘 讞谞谉 讘专 专讘讗 诇讞讬讬讗 讘专 专讘 拽诪讬讛 讚专讘 讘拽讬讟讜谞讗 讚讘讬 专讘 讗讬谉 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 诪转讬专 讜诪讞讜讬 诇讬讛 专讘 讗讬驻讜讱 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讗 住诪讱 住诪讱

Rava bar Shira strongly objects to this: And did they not hear that Rav 岣nan bar Rava taught the mishna to 岣yya bar Rav before Rav in a small room [kituna] in the school of Rav: An amputee may not go out on Shabbat with his wooden leg; this is the statement of Rabbi Meir. And Rabbi Yosei permits going out with it. And Rav signaled him with a hand gesture to reverse the opinions, Rabbi Meir permits going out and Rabbi Yosei prohibits doing so. Rav Na岣an bar Yitz岣k said: And the mnemonic to remember which tanna permits and which tanna prohibits is samekh samekh. The letter samekh appears both in the name Yosei and in the Hebrew word for prohibits [oser]. In that way, one remembers that Rabbi Yosei is the one who prohibits it.

讜讗祝 砖诪讜讗诇 讛讚专 讘讬讛 讚转谞谉 讞诇爪讛 讘住谞讚诇 砖讗讬谞讜 砖诇讜 讘住谞讚诇 砖诇 注抓 讗讜 砖诇 砖诪讗诇 讘讬诪讬谉 讞诇讬爪讛 讻砖专讛

The Gemara comments: And even Shmuel, who said that the correct reading of the mishna is: An amputee may not, and Rabbi Yosei permits it, reversed his opinion. As we learned in a mishna: The 岣litza ceremony, which frees a childless widow from the obligation to enter into levirate marriage with her brother-in-law, involves the widow removing her brother-in-law鈥檚 sandal from his foot. If she removed a sandal that is not his, or a wooden sandal, or the sandal of the left foot that was on his right foot, the 岣litza is valid.

讜讗诪专讬谞谉 诪讗谉 转谞讗 讗诪专 砖诪讜讗诇 专讘讬 诪讗讬专 讛讬讗 讚转谞谉 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讜住讬 讗讜住专

And we said: Who is the tanna who holds that a wooden sandal is considered a shoe for this purpose? Shmuel said: It is Rabbi Meir, as we learned in a mishna: An amputee may go out with his wooden leg, this is the statement of Rabbi Meir, and Rabbi Yosei prohibits doing so. Ultimately, Shmuel accepted Rav鈥檚 reading of the mishna.

讜讗祝 专讘 讛讜谞讗 讛讚专 讘讬讛 讚转谞讬讗 住谞讚诇 砖诇 住讬讬讚讬谉 讟诪讗 诪讚专住 讜讗砖讛 讞讜诇爪转 讘讜 讜讬讜爪讗讬谉 讘讜 讘砖讘转 讚讘专讬 专讘讬 注拽讬讘讗 讜诇讗 讛讜讚讜 诇讜

And Rav Huna also reversed his opinion, as it was taught in a baraita: With regard to a plasterers鈥 sandal worn by those who work with lime and would cover their leather shoes with a shoe woven from straw or reeds so that the leather shoes would not get ruined by the lime. If the plasterer is a zav and walks with his shoes covered, the shoe covering is subject to ritual impurity imparted by treading, as the legal status of that sandal is that of a shoe. A woman may perform 岣litza with it, and one may go out with it on Shabbat; this is the statement of Rabbi Akiva. And the Rabbis did not agree with him.

讜讛转谞讬讗 讛讜讚讜 诇讜 讗诪专 专讘 讛讜谞讗 诪讗谉 讛讜讚讜 诇讜 专讘讬 诪讗讬专 讜诪讗谉 诇讗 讛讜讚讜 诇讜 专讘讬 讬讜住讬

The Gemara asks: Wasn鈥檛 it taught in a baraita that they agreed with him? Rav Huna said in resolution of this apparent contradiction: Who is the Sage whose opinion is referred to in the phrase: They agreed with him? It is Rabbi Meir. And who is the Sage whose opinion is referred to in the phrase: They did not agree with him? It is Rabbi Yosei. Even Rav Huna accepted Rav鈥檚 reading of the mishna that Rabbi Yosei prohibits going out with a wooden leg.

(讗诪专 专讘 讬讜住祝) 诪讗谉 诇讗 讛讜讚讜 诇讜 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讚转谞谉 讻讜专转 砖诇 拽砖 讜砖驻讜驻专转 砖诇 拽谞讬诐 专讘讬 注拽讬讘讗 诪讟诪讗 讜专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 诪讟讛专

Rav Yosef said: Who is the Sage whose opinion is referred to in the phrase: They did not agree with Rabbi Akiva? It is Rabbi Yo岣nan ben Nuri. As we learned in a mishna: A receptacle made of straw and a tube made of reeds, Rabbi Akiva deems these vessels capable of becoming ritually impure, and Rabbi Yo岣nan ben Nuri deems them pure, i.e., incapable of becoming ritually impure because they are not vessels. According to Rabbi Yo岣nan ben Nuri, straw objects are not considered vessels fit for use.

讗诪专 诪专 住谞讚诇 砖诇 住讬讬讚讬谉 讟诪讗 诪讚专住 讛讗 诇讗讜 诇讛讬诇讜讻讗 注讘讚讬 讗诪专 专讘 讗讞讗 讘专 专讘 注讜诇讗 砖讻谉 讛住讬讬讚 诪讟讬讬诇 讘讜 注讚 砖诪讙讬注 诇讘讬转讜:

It was taught in a baraita that the Master said: A plasterers鈥 sandal is subject to ritual impurity imparted by treading. The Gemara asks: How could that be? These sandals are not made for walking. Rav A岣 bar Rav Ulla said: They are used for walking, as, at times, the plasterer walks in them until he reaches his house.

讜讗诐 讬砖 诇讜 讘讬转 拽讬讘讜诇 讻转讬转讬谉 讟诪讗: 讗诪专 讗讘讬讬 讟诪讗 讟讜诪讗转 诪转 讜讗讬谉 讟诪讗 诪讚专住 专讘讗 讗诪专 讗祝 讟诪讗 诪讚专住

We learned in the mishna: And if the wooden leg has a receptacle for pads, it is capable of becoming ritually impure. Abaye said: It is subject to ritual impurity due to contact with ritual impurity imparted by a corpse, and it is not subject to ritual impurity imparted by treading. If a zav uses a wooden leg it merely assumes first-degree ritual impurity status, since he cannot lean all his weight on it. Rava said: The artificial foot is even subject to ritual impurity imparted by treading.

讗诪专 专讘讗 诪谞讗 讗诪讬谞讗 诇讛 讚转谞谉 注讙诇讛 砖诇 拽讟谉 讟诪讗讛 诪讚专住 讜讗讘讬讬 讗诪专 讛转诐 住诪讬讱 注讬诇讜讬讛 讛讻讗 诇讗 住诪讬讱 注讬诇讜讬讛

Rava said: From where do I derive to say this halakha? As we learned in a mishna: The wagon of a small child utilized to teach him to walk (Tosafot) is subject to ritual impurity imparted by treading, since its purpose is to lean on it. And Abaye said: The two cases are not comparable. There, in the case of the wagon, he leans all his weight on it; here, in the case of the wooden leg, he does not lean all his weight on it.

讗诪专 讗讘讬讬 诪谞讗 讗诪讬谞讗 诇讛 讚转谞讬讗 诪拽诇 砖诇 讝拽谞讬诐 讟讛讜专 诪讻诇讜诐

Abaye said: From where do I derive to say this halakha? As it was taught in a baraita: A walking stick, typically used by the elderly, is pure, i.e., incapable of becoming ritually impure from any form of ritual impurity. Apparently, an object upon which one does not lean all his weight is not subject to ritual impurity imparted by treading.

讜专讘讗 讛转诐

And how does Rava respond to this proof? He says that there is a distinction between the cases: There, in the case of a walking stick used by the elderly,

诇转专讜爪讬 住讜讙讬讗 注讘讬讚讗 讛讻讗 诇住诪讜讱 注讬诇讜讬讛 讛讜讗 讚注讘讬讚讗 讜住诪讬讱 注诇讬讛:

it is made merely to align his steps and straighten his posture. He does not completely lean all his weight on it. Here, in the case of a wooden leg, it is made to lean on, and in fact he leans all his weight on it.

讟诪讗讬谉 诪讚专住 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转 讜讗讬谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛:

It was taught in the mishna that the supports of a zav and his chair are subject to ritual impurity imparted by treading, and one may not go out with them on Shabbat, and one may not enter into the Temple courtyard with them.

转谞讬 转谞讗 拽诪讬讛 讚专讘讬 讬讜讞谞谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛

The tanna, who recited mishnayot before Rabbi Yo岣nan, taught the opposite halakha in the mishna: One may enter into the Temple courtyard with them.

讗诪专 诇讬讛 讗谞讬 砖讜谞讛 讗砖讛 讞讜诇爪转 讘讜 讜讗转 讗诪专转 谞讻谞住讬谉 转谞讬 讗讬谉 谞讻谞住讬谉 讘讛谉 诇注讝专讛:

Rabbi Yo岣nan said to him: I teach that a woman may perform 岣litza with this support, as it has the legal status of a shoe in every sense, and you say that one may enter the Temple courtyard? Teach the mishna in the following manner: One may not enter into the Temple courtyard with them.

诇讜拽讟诪讬谉 讟讛讜专讛: 诪讗讬 诇讜拽讟诪讬谉 讗诪专 专讘讬 讗讘讛讜 讞诪专讗 讚讗讻驻讗 专讘讗 讘专 驻驻讗 讗诪专 拽砖讬专讬 专讘讗 讘专 专讘 讛讜谞讗 讗诪专 驻专诪讬:

We learned in the mishna that loketamin are pure. The Gemara asks: What are loketamin? Rabbi Abbahu said: They are wooden toys in the shape of a donkey one carried on the shoulders, creating the impression that the donkey is riding him. Rava bar Pappa said: They are stilts used to avoid getting dirty when walking in mud or for amusement. Rava bar Rav Huna said: They are masks [peramei].

诪转谞讬壮 讛讘谞讬诐 讬讜爪讗讬谉 讘拽砖专讬诐 讜讘谞讬 诪诇讻讬诐 讘讝讜讙讬谉 讜讻诇 讗讚诐 讗诇讗 砖讚讘专讜 讞讻诪讬诐 讘讛讜讜讛:

MISHNA: Young boys may go out on Shabbat with knots as a folk remedy and princes with bells. And any person is permitted to go out on Shabbat with those objects; however, the Sages spoke in the present, addressing situations that were prevalent.

讙诪壮 诪讗讬 拽砖专讬诐 讗诪专 讗讚讗 诪专讬 讗诪专 专讘 谞讞诪谉 讘专 讘专讜讱 讗诪专 专讘 讗砖讬 讘专 讗讘讬谉 讗诪专 专讘 讬讛讜讚讛 拽砖讜专讬 驻讜讗讛

GEMARA: We learned in the mishna that young boys may go out on Shabbat with knots. The Gemara asks: What are these knots? Adda Mari said that Rav Na岣an bar Barukh said that Rav Ashi bar Avin said that Rav Yehuda said: They are garlands of the madder plant that are tied for their medicinal qualities.

讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 转诇转讗 诪讜拽诪讬 讞诪砖讛 诪住讜 砖讘注讛 讗驻讬诇讜 诇讻砖驻讬诐 诪注诇讬

Abaye said: Mother, actually his foster mother, said to me about the healing properties of madder: Three garlands maintain the illness at its present state and prevent it from worsening, five garlands heal the illness, and seven are effective even against sorcery.

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讜讛讜讗 讚诇讗 讞讝讬 诇讬讛 砖诪砖讗 讜住讬讛专讗 讜诇讗 讞讝讬 诪讬讟专讗 讜诇讗 砖诪讬注 诇讬讛 拽讜诇 讘专讝诇讗 讜拽诇 转专谞讙讜诇转讗 讜拽诇 谞讬讙专讬 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 谞驻诇 驻讜转讗 讘讘讬专讗

Rav A岣 bar Ya鈥檃kov said: And that benefit provided by the madder plant is specifically in a case where one on whom the knots were tied does not look at the sun and the moon, and does not see rain, and hears neither the sound of clanging iron, nor the sound of the hen, nor the sound of footsteps. Rav Na岣an bar Yitz岣k said: If that is the case, the remedial powers of the madder fell in a pit, i.e., if so many conditions exist, for all intents and purposes it provides no benefit at all.

诪讗讬 讗讬专讬讗 讘谞讬诐 讗驻讬诇讜 讘谞讜转 谞诪讬 诪讗讬 讗讬专讬讗 拽讟谞讬诐 讗驻讬诇讜 讙讚讜诇讬诐 谞诪讬

The Gemara asks: If these knots in the madder plant have remedial qualities, why specifically were boys mentioned in the mishna? Even girls can benefit from the cure as well. By the same token, why specifically were young boys mentioned in the mishna? Even adults can benefit from the cure as well.

讗诇讗 诪讗讬 拽砖专讬诐 讻讬 讛讗 讚讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘讬 讞诪讗 讘专 讙讜专讬讗 讘谉 砖讬砖 讙注讙讜注讬谉 注诇 讗讘讬讜 谞讜讟诇 专爪讜注讛 诪诪谞注诇 砖诇 讬诪讬谉 讜拽讜砖专 诇讜 讘砖诪讗诇讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讬讱 转驻讬诇讬谉 讜讞讬诇讜驻讗 住讻谞转讗

Rather, what are these knots? Like that which Avin bar Huna said that Rav 岣ma bar Gurya said: A son who has longings for his father and has a difficult time leaving him, the father takes a strap from the right shoe and ties it on the boy鈥檚 left arm as a talisman to help the child overcome his longings. These feelings are more common in small children and especially in boys for their fathers, as fathers were more involved in raising their sons than they were in raising their daughters. Therefore, the Sages allowed specifically young boys to go out with these knots. With regard to this practice, Rav Na岣an bar Yitz岣k said: And your mnemonic for where to tie the strap is phylacteries, which are tied by the right hand on the left arm. And the opposite, tying the strap from the left shoe onto his right arm, is dangerous because it will exacerbate his longings.

讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 住讞讜驻讬 讻住讗 讗讟讬讘讜专讬 讘砖讘转讗 砖驻讬专 讚诪讬

On the topic of the use of various forms of healing and medicinal practices and their permissibility on Shabbat, the Gemara cites additional statements by that Sage on these topics. Avin bar Huna said that Rav 岣ma bar Gurya said: With regard to overturning an empty cup in which there had been hot water and placing it on one鈥檚 navel for healing purposes on Shabbat, he may well do so.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诪讜转专 诇住讜讱 砖诪谉 讜诪诇讞 讘砖讘转

And Avin bar Huna said that Rav 岣ma bar Gurya said: It is permissible to smear oil and salt on oneself on Shabbat.

讻讬 讛讗 讚专讘 讛讜谞讗 诪讘讬 专讘 讜专讘 诪讘讬 专讘讬 讞讬讬讗 讜专讘讬 讞讬讬讗 诪讘讬 专讘讬 讻讬 讛讜讜 诪讬讘住诪讬 诪讬讬转讬 诪砖讞讗 讜诪讬诇讞讗 讜砖讬讬驻讬 诇讛讜 诇讙讜讬讬转讗 讚讬讚讬讬讛讜 讜讙讜讬讬转讗 讚讻专注讬讬讛讜 讜讗诪专讬 讻讬 讛讬讻讬 讚爪讬诇 讛讗 诪讬砖讞讗 诇讬爪讬诇 讞诪专讬讛 讚驻诇谞讬讗 讘专 驻诇谞讬转讗 讜讗讬 诇讗 诪讬讬转讬 砖讬注讗 讚讚谞讗 讜砖专讬 诇讬讛 讘诪讬讗 讜讗诪专 讻讬 讛讬讻讬 讚诇讬爪讬诇 讛讗讬 砖讬注讗 诇讬爪讬诇 讞诪专讬讛 讚驻诇谞讬讗 讘专 驻诇谞讬转讗

As in this case of Rav Huna, who departed from the house of Rav, and Rav, who departed from the house of Rabbi 岣yya, and Rabbi 岣yya, who departed from the house of Rabbi Yehuda HaNasi, when they were drunk, the rabbi would bring oil and salt and rub them on the palms of their hands and the soles of their feet and say: Just as this oil is clear, so let the wine of so-and-so, son of so-and-so, his mother, become clear. In other words, let them become sober. And if he could not bring oil and salt, or if they did not work, he would bring the sealing clay of a barrel and soak it in water and say: Just as this sealing clay is clear, so let the wine of so-and-so, son of so-and-so, become clear.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诪讜转专 诇讞谞拽 讘砖讘转

And Avin bar Huna said that Rav 岣ma bar Gurya said: It is permitted to strangle, i.e., tightly bandage the neck of one whose vertebra was dislocated in order to reset it, on Shabbat.

讜讗诪专 讗讘讬谉 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转讗 砖驻讬专 讚诪讬

And Avin bar Huna said that Rav 岣ma bar Gurya said: With regard to tightly swaddling a baby born on Shabbat in order to align any limbs that may have been dislocated in birth, one may well do so.

专讘 驻驻讗 诪转谞讬 讘谞讬诐 专讘 讝讘讬讚 诪转谞讬 讘谉 专讘 驻驻讗 诪转谞讬 讘谞讬诐 讜转专讜讬讬讛讜 诪转谞讬 诇讛讜 讘讗讘讬谉 讘专 讛讜谞讗 专讘 讝讘讬讚 诪转谞讬 讘谉 拽诪讬讬转讗 诪转谞讬 讘讗讘讬谉 讘专 讛讜谞讗 讜讛讗讬 诪转谞讬 诇讛 讘专讘讛 讘专 讘专 讞谞讛 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转讗 砖驻讬专 讚诪讬

There were different versions with regard to the halakhot of Avin bar Huna. Rav Pappa taught two halakhot with regard to children in his name and Rav Zevid taught one halakha with regard to a child in his name. The Gemara explains: Rav Pappa taught two halakhot with regard to children, and he taught both of them in the name of Avin bar Huna, i.e., the halakha with regard to knots and the halakha with regard to swaddling. Rav Zevid taught one halakha with regard to a child. The first, with regard to knots, he taught in the name of Avin bar Huna. And this, with regard to swaddling, he taught in the name of Rabba bar bar 岣na, as Rabba bar bar 岣na said: With regard to tightly swaddling a baby on Shabbat, one may well do so.

讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻诇 诪谞讬讬谞讬 讘砖诪讗 讚讗讬诪讗 讜讻诇 拽讟专讬 讘砖诪讗诇讗

The Gemara cites additional statements said by Abaye in the name of the woman who raised him with regard to remedies. Abaye said, Mother said to me: All incantations that are repeated are intoned using the name of the mother of the one requiring the incantation, and all knots tied for the purpose of healing are tied on the left.

讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻诇 诪谞讬讬谞讬 讚诪驻专砖讬 讻讚诪驻专砖讬 讜讚诇讗 诪驻专砖讬 讗专讘注讬谉 讜讞讚 讝讬诪谞讬

And Abaye said, Mother said to me: All incantations for which the number of times they must be intoned is specified, one recites them as they are specified; and those for which the number of times they must be intoned is not specified, one recites them forty-one times.

转谞讜 专讘谞谉 讬讜爪讗讬谉 讘讗讘谉 转拽讜诪讛 讘砖讘转 诪砖讜诐 专讘讬 诪讗讬专 讗诪专讜 讗祝 讘诪砖拽诇 讗讘谉 转拽讜诪讛 讜诇讗 砖讛驻讬诇讛 讗诇讗 砖诪讗 转驻讬诇 讜诇讗 砖注讬讘专讛 讗诇讗 砖诪讗 转转注讘专 讜转驻讬诇 讗诪专 专讘 讬讬诪专 讘专 砖诇诪讬讗 诪砖诪讬讛 讚讗讘讬讬 讜讛讜讗 讚讗讬讻讜讜谉 讜讗讬转拽诇 讘注讬 讗讘讬讬 诪砖拽诇 讚诪砖拽诇 诪讗讬 转讬拽讜

The Sages taught in a baraita: One may go out with a preservation stone, which prevent miscarriages, on Shabbat. They said in the name of Rabbi Meir that one may go out even with the counterweight of a preservation stone; i.e., a stone or another object that was weighed against and found equivalent to the weight of the preservation stone, which is also effective. And this leniency applies not only to a woman who miscarried in the past and is concerned that she may miscarry again; rather, it applies even to a woman who never miscarried and is concerned lest she miscarry for the first time. And it applies not only to a woman who is aware that she is pregnant; rather, it applies even if a woman suspects that she may become pregnant and miscarry. Rav Yeimar bar Shelamya said in the name of Abaye: And this applies only when he happened upon an object that was found equal to the preservation stone when he weighed it against that stone, not when one alters the object to equal the weight of the preservation stone. Abaye raised a dilemma: With regard to a counterweight to the counterweight, i.e., one who finds an object and determines its weight by weighing it against the counterweight of the preservation stone, what is its legal status? May a woman go out into the public domain with it? The Gemara concludes: Let this dilemma stand unresolved.

讜讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 诇讗砖转讗 讘转 讬讜诪讗 诇讬砖拽讜诇 讝讜讝讗 讞讬讜讜专讗 讜诇讬讝讬诇 诇诪诇讞转讗 讜诇讬转拽讜诇 诪转拽诇讬讛 诪讬诇讞讗 讜诇爪讬讬专讬讛 讘讞诇诇讗 讚讘讬 爪讜讗专 讘谞讬专讗 讘专拽讗

And Abaye said, Mother said to me: To heal a fever of one day, let one take a pale, i.e., newly minted, dinar and go to the salt pools, and weigh its weight in salt against it, and let him bind the salt to the opening of the neckline of his garment with a thread made of hair.

讜讗讬 诇讗 诇讬转讜讘 讗驻专砖转 讚专讻讬诐 讜讻讬 讞讝讬 砖讜诪砖诪谞讗 讙诪诇讗 讚讚专讬 诪讬讚讬 诇讬砖拽诇讬讛 讜诇讬砖讚讬讬讛 讘讙讜讘转讗 讚谞讞砖讗 讜诇讬住转诪讬讗 讘讗讘专讗 讜诇讬讞转诪讬 讘砖讬转讬谉 讙讜砖驻谞拽讬 讜诇讘专讝讜诇讬讛 讜诇讬讚专讬讛 讜诇讬诪讗 诇讬讛 讟注讜谞讱 注诇讬 讜讟注讜谞讗讬 注诇讱 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘 讛讜谞讗 诇专讘 讗砖讬 讜讚讬诇诪讗 讗讬谞讬砖 讗砖讻讞讬讛 讜讗讬驻住拽 讘讬讛 讗诇讗 诇讬诪讗 诇讬讛 讟注讜谞讗讬 讜讟注讜谞讱 注诇讱

And if this remedy is not effective, let him sit at a crossroads, and when he sees a large ant carrying something, he should take the ant and place it in a copper tube, and close it with lead, and seal it with sixty seals, and shake it, and lift it, and say to it: Your burden is upon me and my burden, my fever, is upon you. Rav A岣, son of Rav Huna, said to Rav Ashi: And perhaps a different person already found this ant and used this remedy to end his illness. In that case, by accepting the burden of the ant, he is bringing another鈥檚 illness upon himself. Rather, let him say to the ant: My burden and your burden are upon you.

讜讗讬 诇讗 诇讬砖拽讜诇 讻讜讝讗 讞讚转讗 讜诇讬讝讬诇 诇谞讛专讗 讜诇讬诪讗 诇讬讛 谞讛专讗 谞讛专讗 讗讜讝驻谉 讻讜讝讗 讚诪讬讗 诇讗讜专讞讗 讚讗讬拽诇注 诇讬 讜诇讬讛讚专 砖讘 讝讬诪谞讬 注诇 专讬砖讬讛 讜诇砖讚讬讬谉 诇讗讞讜专讬讛 讜诇讬诪讗 诇讬讛 谞讛专讗 谞讛专讗 砖拽讜诇 诪讬讗 讚讬讛讘转 诇讬 讚讗讜专讞讗 讚讗讬拽诇注 诇讬 讘讬讜诪讬讛 讗转讗 讜讘讬讜诪讬讛 讗讝诇

And if that remedy is not effective, let him take a new jug, and go to the river, and say to it: River, river, lend me a jug of water for a guest who happened to come to me. And let him turn it around his head seven times, and pour out the water behind him, and say to it: River, river, take back the water that you gave me because the guest who happened to come to me came on its day and left on its day.

讗诪专 专讘 讛讜谞讗

Rav Huna said:

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