משנה: אֵין אוֹכְלִין אֵזוֹב יָוָן בַּשַּׁבָּת לְפִי שֶׁאֵינוֹ מַאֲכַל בְּרִיאִים אֲבָל אוֹכֵל הוּא אֶת יוֹעֶזֶר וְשׁוֹתֶה אַבּוּבְרוֹאֶה. כָּל הָאוֹכְלִין אוֹכֵל אָדָם לִרְפוּאָה וְכָל הַמַּשְׁקִין הוּא שׁוֹתֶה חוּץ מִמֵּי דְקָרִין וְכוֹס הָעִיקָּרִין מִפְּנֵי שֶׁהֵן לִירוֹקָה. אֲבָל שׁוֹתֶה הוּא מֵי דְקָרִין לִצְמָאוֹ וְסָךְ שֶׁמֶן עִיקָּרִין שֶׁלֹּא לִרְפוּאָה: MISHNAH: One may not eat Greek hyssop7Lavender (Maimonides). on the Sabbath because it is not food of healthy people, but one may eat true maiden hair8Adiantum Capillus Veneris L., definition of the Halakhah. and drink shepherd’s flute9The pulp in the reeds from which shepherd’s flutes are made dissolved in water.. Any food may a person eat as medicine and any drink may he drink except piercing water10Mineral water which hurts. and a cup of roots11This seems to be any root extract. At other places, “cup of roots” refers to a concoction which was used by women to induce sterility. because these are for hepatitis. But one may drink piercing water for his thirst and rub oil of roots12Medicated oil rub. not for healing.
הלכה: ג׳. חַד בַּר נַשׁ שָׁאַל לְרִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא. מָהוּ מִישְׁתֵּי קָרִירְטוֹן בְּשׁוּבְתָא. אָמַר לֵיהּ. אִם לְתַעֲנוֹג מוּתָּר. אִם לִרְפוּאָה אָסוּר. וְלֹא מִן הַשָּׂפָה וְלִפְנִים הוּא. פָּתַר לָהּ. בִּלְבַד דָּבָר שֶׁהוּא שֶׁלְסַכָּנָה. HALAKHAH: 3. A man asked Rebbi Simeon bar Karsana: May one drink claret47The identification of קְרִירְטוֹן as late Latin claretum is Musaphia’s. on the Sabbath? He said to him, if for enjoyment it is permitted, if as medicine it is forbidden. But is that not inside the lips48As stated in Avodah zarah Chapter 2 (Note 109), “everything inside of the lips constitutes a danger to life.” One might think that this constitutes a general permission to practice internal medicine on the Sabbath.? Explain it, if there is danger49Only internal injuries are automatically declared as life-threatening. All other internal problems need medical evaluation..
אֲבָל אוֹכֵל הוּא אֶת יוֹעֶזֶר. פּוֹלִיטְרִיכוֹן. וְשׁוֹתֶה אַבּוּבְ רוֹעֶה. כִּשְׁמוּעוֹ. “But one may eat true maiden hair” πολύτριχον50Adiantum Capillus Veneris L.. “And drink shepherd’s flute9The pulp in the reeds from which shepherd’s flutes are made dissolved in water.,” as the simple meaning of the word.
רִבִּי בָּא שְׁאַל לְרַב יִרְמְיָה. מַה נִיתְנֵי. דְּקָרִין דְּקָלִין. אָמַר לֵיהּ. דְּקָרִין. שֶׁהֵן דּוֹקְרִין אֶת הַמָּרָה. אָמַר רִבִּי יוֹנָה. לֹא מִסְתַּבְּרָא אֶלָּא דְּקָלִין. שֶׁהֵן יוֹצְאִין מִבֵּין שְׁנֵי דְּקָלִין. Rebbi Abba asked Rebbi Jeremiah, how should we state, deqārin, deqālin? He said, deqārin, because it pierces the gall bladder. Rebbi Jonah said, it is more reasonable deqālin, because it gushes forth between two palm trees51Quoted in Berakhot 6:8 (Note 231)..
שִׁמָעוֹן בַּרַ בָּא בְשֵׁם רִבִּי חֲנִינָה. זֶה שֶׁהוּא לוֹחֵשׁ נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ וְלוֹחֵשׁ. בִּלְבַד שֵׁלֹּא יִתֵּן לֹא בְיָד וְלֹא בְכֶלִי. רִבִּי יַעֲקֹב בַּר אִידִי רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. נוֹתֵן בֵּין בַּיָּד בֵּין בְּכֶלִי. מַה בֵינֵיהוֹן. מָאִיסָה. מָאן דְּאָמַר. נוֹתֵן בֵּין בַּיָּד בֵּין בְכֶלִי. מָאוּס הוּא. מָאן דְּאָמַר. נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ. אֵינוֹ מָאוּס. אָמַר רִבִּי יוֹנָה. מַעֲשֵׂר שֵׂינִי בֵּינֵיהוֹן. מָאן דְּאָמַר. נוֹתֵן בֵּין בַּיָּד בֵּין בְכֶלִי. מַעֲשֵׂר שֵׂינִי אָסוּר. מָאן דְּאָמַר. נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ וְלוֹחֵשׁ. מַעֲשֵׂר שֵׂינִי מוּתָּר. אָמַר רִבִּי יוֹסֵה. וְכִי כָל שֶׁמּוּתָּר בַּשַּׁבָּת מוּתָּר בְּמַעֲשֵׂר שֵׂינִי וְכָל שֶׁאָסוּר בַּשַּׁבָּת אָסוּר בְּמַעֲשֵׂר שֵׂינִי. וְהָא תַנֵּי. מַדִּיחָה הִיא אִשָּׁה עַצְמָהּ וּבְנָהּ בְּיַיִן מִפְּנֵי הַזִּיעָה. בִּתְרוּמָה אָסוּר. הִיא תְרוּמָה הִיא מַעֲשֵׂר שֵׂינִי. מָהִיא כְדוֹן. בִּלְבַד שֶׁלֹּא יַעֲשֶׂה בַשַּׁבָּת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בַחוֹל. 52The source of the text is Maˋaser Šeni2:1, Notes 38–44 (ד); it is referred to in Šabbat 6, Notes 189–191. Simeon bar Abba in the name of Rebbi Ḥanina: One who whispers53A medical procedure where rubbing with oil is accompanied by whispered recitation of charms for illnesses of the eye, intestines, and snake and scorpion bites. The Babli (Sanhedrin 101a) approves whispered charms only for snake and scorpion bites; for eye and intestinal problems they approve only anointing and wrappings. puts oil on his head and whispers, on condition that he use neither hand nor vessel54These rules are only given for the Sabbath when medical procedures are forbidden if there is no danger to the life of the patient.. Rebbi Jacob bar Idi, Rebbi Joḥanan in the name of Rebbi Yannai, he may use both hand or vessel55“Hand” means to pour an amount of oil into one’s palm and taking it from there by a finger of the other hand. “Vessel” is not the large container of the oil but a small cup containing just enough oil for the procedure. Its use is permitted on the Sabbath for people who would be repelled by the idea of dipping a finger into the jar of cooking oil.. What is the difference between them? Disgust. For him who says, he may use either hand or vessel, it is disgusting. For him who says, he puts oil on his head, it is not disgusting. Rebbi Jonah said, Second Tithe is the difference between them. For him who says, he may use either hand or vessel, Second Tithe is forbidden56It is forbidden to use Second Tithe oil for medical purposes; it is permitted to use it for anointing. It is suggested that just smearing oil on one’s head with a finger is a form of anointing; this is rejected immediately.. For him who says, he puts oil on his head and whispers, Second Tithe is permitted. Rebbi Yose said, is everything permitted on the Sabbath permitted with Second Tithe and everything forbidden on the Sabbath forbidden with Second Tithe? But was it not stated57Tosephta 12:13 (ed. Liebermann).: “A woman may douse herself and her son with wine because of sweat;” “58Tosephta Terumot 9:15. this is forbidden for heave.” There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday59What is the real reason for the rule of whispering? Anybody who does it with a vessel on weekdays has to do it without one on the Sabbath and vice-versa..
לוֹחֲשִׁין לָעַיִן וּלְמֵעַיִים וְלִנְחָשִׁים וּלְעַקְרַבִּים וּמַעֲבִירִין עַל הָעַיִן בַּשַּׁבָּת. מַעֲשֶׂה בְּירִבִּי עֲקִיבָה שֶׁאָחַזְתּוֹ הָעַיִן וְהֶעֱבִירוּ עָלָיו כֵּלִים בַּשַּׁבָּת. One recites spells for the eye, and for intestines, and for snakes60Snake bites. Cf. Babli Sanhedrin 101a., and for scorpions61Scorpion stings., and one puts things on the eye on the Sabbath. It happened that Rebbi Aqiba had an eye attack and they put vessels over his eye on the Sabbath.
רַב וְרִבִּי חִיָיה רַבָּה תְּרֵיהוֹן אָמְרִין. תִּשְׁעִים וְתִשְׁעָה מֵתִים בָּעַיִן וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי חֲנִינָה וּשְׁמוּאֵל תְּרֵיהוֹן אָמְרִין. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּצִינָּה וְאֶחָד בִּידֵי שָׁמַיִם. רַב אָמַר כְדַעְתֵּיהּ וְרִבִּי חֲנִינָא אָמַר כְדַעְתֵּיהּ. רַב עַל יְדֵי דַהֲוָה שְׁרֵי תַמָּן דְּעֵיְינָא בִישָׁא שְׁכִיחָא תַמָּן הֲוָה אֲמַר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בָּעַיְינָא וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי חֲנִינָה עַל דַּהֲוָה שְׁרֵי בְּצִיפֳּרִין דְּצִינְּתָה תָמַּן הֲוָה אֲמַר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּצִינָּה וְאֶחָד בִּידֵי שָׁמַיִם. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. תִּשְׁעִים וְתִשְׁעָה מֵתִים בַּשָּׁרָב וְאֶחָד בִּידֵי שָׁמַיִם. וְרַבָּנִן אָמְרֵי. תִּשְׁעִים וְתִשְׁעָה מֵתִים בִּפְשִׁיעָה וְאֶחָד בִּידֵי שָׁמַיִם. Rav and the Elder Rebbi Ḥiyya both say, ninety-nine die because of the eye and one by the hand of Heaven. Rebbi Ḥanina and Samuel both say, ninety-nine die because of cold and one by the hand of Heaven. Rav follows his opinion and Rebbi Ḥanina follows his opinion. Since Rav was living there62In Babylonia., where the evil eye63Based on this statement, some Medieval authors explain that the treatment authorized in the preceding paragraph does not refer to ophthalmology but to action against magic spells. is prevalent, he did say that ninety-nine die because of the eye and one by the hand of Heaven. Since Rebbi Ḥanina was living in Sepphoris, where it is cold, he did say that ninety-nine die because of cold and one by the hand of Heaven. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Ninety-nine die because of hot wind64The desert wind which is accompanied by extremely low relative humidity. and one by the hand of Heaven. But the rabbis say, ninety-nine die because of criminal negligence65Medical malpractice. and one by the hand of Heaven.
רִבִּי חוֹנִיָּא יָעֲקֹב מֵעֲפַרְתַּים בְּשֵׁם רִבִּי. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זוֹ שְׂרֵיפָה. רִבִּי חוּנָה וְתַנֵּי לָהּ בְּשֵׁם רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה רְעָיוֹן. דְּאָמַר רִבִּי אֶלְעָזָר. וְנָתַן עוֹל בַּרְזֶל עַל צַוָּארֶךָ. זֶה רְעָיוֹן. אָמַר רִבִּי אָבוּן. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה יֶצֶר הָרַע שֶׁרֹאשׁוֹ מָתוֹק וְסוֹפוֹ מַר. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי אֶלְעָזָר רִבִּי מְנָחֵמָה בְשֵׁם רַב. וְהֵסִיר יְי מִמְּךָ כָּל חוֹלִי. זֶה הַמָּרָה. דְּאָמַר רִבִּי אֶלְעָזָר. תִּשְׁעִים וְתִשְׁעָה מֵתִים בְּמָרָה וְאֶחָד בִּידֵי שָׁמַיִם. Rebbi Onias, Jacob from Afartaim66This probably is biblical חֲפָרַ֥יִם (Jos. 19:19). in the name of Rebbi: The Eternal will remove from you all sickness67Deut. 28:48., that is fever. Rebbi Ḥuna who stated it in the name of Rebbi Eliezer ben Jacob, the Eternal will remove from you all sickness, that is worry, as Rebbi Eleazar said, he will put an iron yoke on your neck68Deut. 7:15., this is worry. Rebbi Abun said, the Eternal will remove from you all sickness, that is the evil impulse whose start is sweet but whose end is bitter. Rebbi Tanḥuma in the name of Rebbi Eleazar69Babli Bava mesiaˋ 107b., Rebbi Menaḥema in the name of Rav: The Eternal will remove from you all sickness, that is the gall bladder70Babli Bava qamma 92b., as Rebbi Eleazar said, ninety-nine die because of gall and one by the hand of Heaven.
רוֹחֲצִין בְּיַם הַגָּדוֹל וּבְמֵי טִיבֵּרִיָּא אַף עַל פִּי שֶׁהוּא מִתְכַּוֵּין לִרְפוּאָה. אֲבָל לֹא בְמֵי מִשְׁרָה וְלֹא בְמֵי סְדוֹם. אֵימָתַי. בִּזְמַן שֶׁהוּא מִתְכַּוֵּין לִרְפוּאָה. הָא לַעֲלוֹת מִטּוּמְאָה לִטְהָרָה מוּתָּר. אָמַר רִבִּי שְׁמוּאֵל אָחוֹי דְרִבִּי בֶרֶכְיָה. בִּלְבַד שֶׁלֹּא יִשְׁהֵא. 71Babli 109a. One may bathe in the ocean and in the waters of Tiberias even though one intends to do this for medical purposes, but not in water used for soaking flax or in the Dead Sea72Since everybody bathes both in the ocean or in the Sea of Galilee or the hot springs of Tiberias also on weekdays, nobody will notice that one bathes for medical reasons. But in a natural pond used to treat flax or in the Dead Sea one bathes only for medical reasons; this is rabbinically forbidden.. When? If he intended this for medical purposes; therefore to lift himself from impurity to purity it is permitted73Using the pond or the Dead Sea as a miqweh cannot be forbidden since it is biblically justified.. Rebbi Samuel, Rebbi Berekhiah’s brother said, on condition that he not tarry74Since immersion in a miqweh is done very quickly, staying in the water for more than a minimal time would be proof that the bathing was for medical purposes..
תַּנֵָּי. סָכִין אֹלִינְתִּין לָחוֹלֶה בַשַּׁבָּת. אֵימָתַי. בִּזְמַן שֶׁטְּרָפוֹ מֵעֶרֶב שַׁבָּת. אֲבָל אִם לֹא טְרָפוֹ מֵעֶרֶב שַׁבָּת אָסוּר. אָמַר רִבִּי שְׁמוּאֵל בֶּן אֶלְעָזָר. מַתִּיר הָיָה רִבִּי מֵאִיר לִטְרוֹף יַיִן וְשֶׁמֶן וְלָסוּךְ לְחוֹלֶה בַשַּׁבָּת. וּכְבָר חָלָה וּבִיקַּשְׁנוּ לַעֲשׂוֹת לוֹ כֵן. וְלֹא הִנִּיחַ לָנוּ. אָמַרְנוּ לוֹ. רִבִּי. מְבַטֵּל אַתְּ דְבָרֶיךָ בְחַיֶיךָ. אָמַר לָהֶן. אַף עַל פִּי שֶׁהָיִיתִי אוֹמֵר כֵּן לֹא מְלֵאָנִי לִבִּי מִיָּמַיי לַעֲבוֹר עַל דִּבְרֵי חֲבֵירָיי. It was stated75Tosephta 12:12 (ed. Liebermann); Berakhot 1:2 Note 126.: One rubs olentia76Latin “sweet smelling things” (E. G.) Cf. the text in Berakhot for a discussion of this translation. on a sick person on the Sabbath; but only if it was mixed with oil and wine before Sabbath eve. But if he did not mix it before Sabbath eve it is forbidden. It was stated: Rebbi Simeon ben Eleazar said: Rebbi Meїr did allow to mix wine and oil and to rub it onto a sick person on Sabbath. When he fell sick, we wanted to prepare the same for him but he did not let us do it. We said to him: Our teacher, are you going to invalidate your words when your life is in danger? 77This sentence is found in the Tosephta, a completely different one is given in Berakhot. He said to them: even though I did say so, I never intended to transgress the words of my colleagues.