Choleh on Shabbos (328)

(4) One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat for medicinal purposes: however, he may dip his food in vinegar in his usual manner and eat it, and if he is healed by the vinegar, he is healed. One who is concerned about pain in his loins may not smear wine and vinegar on them on Shabbat because that is a medical treatment. However, one may smear oil on them. However, one may not use rose oil, which is very expensive and used exclusively as a cure. However, princes may smear with rose oil on their wounds on Shabbat because it is their usual manner to smear rose oil on themselves during the week for pleasure. Rabbi Shimon says: All of the Jewish people are princes, and it is permitted for them to smear rose oil on themselves on Shabbat.

(10) When a sick person is not dangerously illThis refers to ailments which, although not threatening to a person's life, are after all serious, and cause him to be confined to bed all his needs should be cared for by a gentile.

Furthermore, if [the sick] require treatment that does not involve the performance of [forbidden] labors, they may be treated even by Jews.

For this reason, it is permitted to perform [physical activities for the benefit of the sick]; for example, one may lift [the tendons of] the ears, lift up cartilage around the heart,39There are times when the cartilage around the heart becomes compressed against the body and it must be lifted up in order to facilitate breathing (Avodah Zarah 29a). restore broken bones to their places, or perform other activities of this like.

internal injury, one may not be treated by them. The Gemara asks: What is the difference between the two versions of Rabbi Yoḥanan’s statement? There is a difference between them with regard to the case of one who was injured on the back of the hand or the back of the foot. As Rav Adda bar Mattana says that Rav says: Injuries to the back of the hand and the back, i.e., the top, of the foot are like an internal injury, and one may desecrate Shabbat for their treatment.

Rav Zutra bar Toviyya says that Rav says: With regard to any injury that requires a medical evaluation to determine whether or not it is fatal, one may desecrate Shabbat for its treatment.

Rav Shemen bar Abba says that Rabbi Yoḥanan says: And a burning fever is similar to an internal injury, and therefore one may desecrate Shabbat for its treatment.

The Gemara inquires: From what point on the body is a wound considered an internal injury? Rabbi Ami explained: From the lips inward. Rabbi Eliezer raises a dilemma: With regard to afflictions located in the gums [kakhei] or teeth, what is the halakha? Do we say that since they are located in firm parts of the body, they are similar to external injuries, or perhaps we say that since they are situated within the mouth, they are similar to internal injuries?

Abaye said: Come and hear a proof from a mishna (Shabbat 111a): One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat for medicinal purposes, as it is generally prohibited by rabbinic law to perform acts of healing on Shabbat. Abaye infers: It is only when he is merely concerned about pain in his teeth that he may not treat them, which indicates that if it hurts him greatly, it is permitted to seek treatment. The Gemara rejects this inference: Perhaps the tanna also characterizes a situation where it hurts one greatly as one of mere concern.

Rav Zutra bar Toviyya says that Rav says: With regard to an eye that rebelled, i.e., which is apt to pop out of its socket, it is permitted to apply blue eye shadow to it on Shabbat.

The Sages initially concluded from this that this statement applies only where one had already ground the ingredients yesterday, i.e., on Shabbat eve, but if he planned to grind them on Shabbat, or to bring them through a public domain, it would not be permitted, as this would constitute a desecration of Shabbat by Torah law.

To dispel this notion, one of the Sages, named Rabbi Ya’akov, said to them: This matter was explained to me by Rav Yehuda, who said that even if he plans to grind the ingredients on Shabbat and bring it through a public domain, it is permitted.

The Gemara relates that Rav Yehuda permitted someone to apply blue eye shadow to the eye on Shabbat. Rav Shmuel bar Yehuda said to the Sages: One who adheres to the ruling of Yehuda desecrates Shabbat. Ultimately, Rav Shmuel bar Yehuda himself suffered pain in his eye. He sent a message to Rav Yehuda, asking: Is it permitted or prohibited for me to treat my eye on Shabbat? Rav Yehuda sent back to him: For everyone else, it is permitted; for you, it is prohibited, as you treated my lenient ruling with disdain.

§ The mishna said: And furthermore, Rabbi Matya ben Ḥarash said: The Gemara discusses a related incident: Rabbi Yoḥanan suffered from the illness tzefidna, which first affects the teeth and gums and then the intestines.

He went to a certain gentile matron [matronita] who was a well-known healer. She prepared a medicine for him on Thursday and Friday. He said to her: What shall I do on Shabbat, when I cannot come to collect the medicine from you? She said to him: You will not need it. He asked her: If I do need it, what shall I do? She said to him: Swear to me that you will not reveal the remedy; then I will tell you, and you can prepare it yourself should you need it. He swore: To the God of the Jews, I will not reveal it. She told him the remedy. Rabbi Yoḥanan then went out and taught it publicly, revealing the secret of the remedy.

§ The Gemara asks: From where does this disease tzefidna come? It is from eating wheat bread that is too hot and fish remains fried in oil. What is the sign of this sickness? When one puts something between his teeth, blood comes out from his gums. When Rabbi Yoḥanan suffered from tzefidna, he prepared this medicine described above on Shabbat and was cured. The Gemara asks: And how did Rabbi Yoḥanan prepare this medicine on Shabbat for an ailment which affects only the gums but is not life-threatening?

Rav Naḥman bar Yitzḥak said: Tzefidna is different, since it does indeed begin in the mouth and appears to be an illness of the teeth, but it ends up in the intestines and is dangerous.

Rav Ashi said: The wording of the mishna is also precise in accordance with this approach, as it was taught in the mishna: And furthermore, Rabbi Matya ben Ḥarash said: In the case of one who suffers pain in his mouth, one places medicine in his mouth on Shabbat, and the Rabbis do not disagree with him and say otherwise... That was also taught in a baraita: One heats water for an ill person on Shabbat, whether to give him to drink or to wash him, since it might help him recover. And they did not say it is permitted to desecrate only the current Shabbat for him, but even a different, future Shabbat. And one must not say: Let us wait and perform this labor for him after Shabbat, perhaps he will get well in the meantime. Rather, one heats it for him immediately because any case of uncertainty concerning a life-threatening situation overrides Shabbat. And this is so not only with regard to uncertainty whether his life is in danger on the current Shabbat, but even in a case of uncertainty with regard to danger on a different Shabbat.

MISHNA: With regard to a pregnant woman who smelled food and was overcome by a craving to eat it, one feeds her until she recovers, as failure to do so could lead to a life-threatening situation.

If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts who determine that he indeed requires food. And if there are no experts there, one feeds him according to his own instructions, until he says that he has eaten enough and needs no more.

(14) A fire may be kindled for a woman after childbirth even in the summer, since cold is very difficult for a woman to bear after childbirth in the cold regions.

In contrast, a fire should not be kindled for other sick people to warm themselves.