Shabbat 134a (קלד.) — the Talmud in English

What is its remedy?

What is its medical treatment?

He should wash extensively in water in which beet greens have been cooked,

that he should wash extensively in beet-green water [spinach].

We learned in the Mishna: If

he did not grind it on the eve of Shabbat,

he chews it with his teeth.

The Sages taught: Things that are not done for the

purpose of circumcision

on Shabbat may be done for it on a Festival. One may grind cumin for it, and beat wine and oil together for it.

Abaye said to Rav Yosef: What is different about

the grinding of

cumin on a Festival,

which is permitted because

it is fit for use in a pot, whereas wine and oil are also fit for use on Shabbat

for a sick person who is not in danger?

As it was taught in a beraita: One may not beat wine and oil together for a sick person on Shabbat.

Rabbi Shimon ben Elazar said in the name of Rabbi Meir: One may even beat wine and oil together.

Rabbi Shimon ben Elazar said: Once Rabbi Meir felt pain in his intestines, and we wished to beat wine and oil together for him, but we did not allow

Rabbi Meir to have this done for him.

We said to him: May your statement

that you permitted

be nullified during your lifetime,

for you are ill, and you do not permit us to beat them together.

He said to us: Although I say this, and my colleagues say that, never in my life have I had the courage to transgress the words of my colleagues.

And we infer:

It is he himself,

Rabbi Meir,

who is stringent with regard to himself. But for everyone, Rabbi Meir permits it

... And since an unattributed Mishna is the opinion of Rabbi Meir, why did we learn in our Mishna: “He places this separately and that separately,” and does not mix them together?

And we answer:

There,

in the case of a sick person,

thorough mixing is not required;

there is no need to mix them thoroughly. But

here,

in the case of circumcision,

thorough mixing is required;

a proper mixture is necessary.

And we challenge this:

Here too, let him do it without thoroughly mixing it,

so that he will not mix it thoroughly?

And we answer:

This is what is taught in the Mishna: “He places this separately and that separately,”

meaning that he mixes them, but does not mix them thoroughly.

The Sages taught: One may not strain mustard

on a Festival

through its strainer,

because it appears like one is selecting, removing the refuse from it .

And one may not sweeten it with a coal,

as they would customarily extinguish a coal inside it in order to lessen its sharpness.

Abaye said to Rav Yosef: What is different from that which we learned: One places an egg in a mustard strainer

in order to beautify it?

He said to him: There,

in the case of an egg,

it does not appear like selecting,

since the entire egg passes through the strainer.

Here,

in the case of straining mustard through a strainer, where refuse remains,

it appears like selecting.

We learned in a beraita:

And one may not sweeten it with a coal.

And we challenge this:

But was it not taught in a beraita: One may sweeten it with a coal?

And we answer:

It is not difficult.

Here,

where we permit it, the statement is referring to

a metal coal,

which does not become charcoal .

Here,

where we prohibit it, the statement is referring to

a wood coal,

which, when extinguished, becomes charcoal.

Abaye said to Rav Yosef: What is different about

sweetening mustard with a wood coal

from roasting meat on coals,

which one may do on a Festival, even though he extinguishes the fire?

He said to him: There, it is not possible

to roast it the day before.

Here,

in the case of sweetening mustard,

it is possible

to do it the day before .

Abaye said to Rav Yosef: What is the ruling with regard to making

cheese on a Festival? [Making cheese on Shabbat is subject to liability because of building. See above, 95a, and Maimonides, chapter 10, halakha 13].

He said to him: It is prohibited.

He said to him:

What is different from kneading,

which is permitted on a Festival?

He said to him: There,

in the case of kneading,

it is not possible

to knead the day before, because bread baked on the day it is kneaded is better.

Whereas

here,

in the case of cheese,

it is possible

to make it the day before .

And we challenge this:

But the sages of Nehardea said: Cheese

that is

a day old is superior.

And since cheese made that very day is better, should we not permit making it on a Festival?

And we explain:

This is what the sages of Nehardea meant:

It is not only that cheese made the day before is good; rather,

even cheese that is a day old

is

superior.

We learned in the Mishna:

One may not make a shirt for him

initially:

Abaye said: My mother said to me: This shirt that they make for a

child,

infant—

how should it be made?

Turn its edge upward,

turning the edge of the garment upward toward the body, because of the concern

perhaps

the threads will adhere to him,

the threads protruding from the edge of the garment may adhere to the place of the incision. When he comes to remove the bandage, he may tear the head of the organ,

and thereby come to the condition of “one whose organ has been cut.”

Abaye’s mother,

who had raised him,

made a pouch halfway,

she would make for infants a pouch in the shirt extending halfway up, in order to separate the edge of the shirt from the organ.

Abaye said: In the case of an infant who has no shirt—

bring a worn garment,

a worn-out garment,

that has an edge,

which has a finished edge [“imra”] that adheres well, while its other side is smooth. [

And wrap it ]

Rashi’s version:

and turn its edge downward,

and turn the side with the “imra” toward the lower part of the organ, and place the smooth end upward,

and fold it upward,

and at its upper end fold it outward, so that the threads of the garment will not adhere to the wound.

And Abaye said: My mother said to me: In the case of an infant whose

opening is not discernible,

take him out,

the place through which the feces exit. His treatment is:

rub oil on him,

apply oil to him, as is customary in order to make the flesh shine.

And stand him facing the sun,

and stand him opposite sunlight.

And where it is transparent,

where it appears translucent, that is the place of the opening.

And cut it crosswise with a barley fiber,

making a crosswise incision with the tip of a barley stalk.

But not with a metal instrument, because it causes swelling,

as it causes swelling.

And Abaye said: My mother said to me: In the case of an infant who does not suck,

who is unable to nurse, the reason is that

his mouth has become cold,

his lips have cooled and he has no strength to suck with them.

What is his remedy?

Bring a vessel of coals,

place coals in a vessel.

And hold it [

Rashi’s version:

and stand him ]

opposite his mouth,

and bring the vessel close to his mouth, and as a result

his mouth will become heated,

so that his mouth will warm up,

and he will suck.

And Abaye said: My mother said to me: In the case of an infant who does not breathe,

whose breathing cannot be felt because of his illness, and consequently it is difficult to detect his heartbeat — his treatment is:

fan him with a fan,

fan him with a fan,

and he will breathe,

and his breathing will become perceptible.

And Abaye said: My mother said to me: In the case of an infant who does not breathe,

who has difficulty drawing in and exhaling air—his treatment is:

bring his afterbirth,

bring the placenta with which he was born,

and slide it over him,

and slide it over his flesh,

and he will breathe,

and his breathing will become regulated.

And Abaye said: My mother said to me: In the case of an infant who is thin,

who is narrow,

bring his afterbirth,

bring the placenta with which he was born,

and slide it over him,

and slide it over his flesh,

from the narrow end toward the broad end,

and begin pulling from the short part of the placenta toward the wide part, so that the infant will likewise broaden and grow.

And if

the infant is

swollen,

swollen [not because of fat], slide the placenta over his flesh

from the broad end toward the narrow end,

pulling from the wide side toward the narrow side, so that his swelling will likewise subside.

And Abaye said: My mother said to me: In the case of an infant who is red,

whose entire flesh is red, the reason is

that his blood has not yet been absorbed into him,

but is between the skin and the flesh. Consequently, circumcising him is dangerous, as he may lose all his blood. Therefore,

let them wait,

let them wait

until his blood enters him,

so that it is absorbed into his flesh,

and then circumcise him.

As it was taught in a beraita: Rabbi Natan said: Once I went to the cities by the sea, and a woman came before me

and told me

that

she

had circumcised

her

first son

and he

died,

and her

second son died.

And her

third son she brought before me.

I saw that he was red.

I said to her: Wait for him

before circumcising him

until his blood is absorbed into him. She waited for him until his blood was absorbed into him, circumcised him, and he lived. And they called him Natan the Babylonian after me.

Once again, I went to the land of Cappadocia, and a woman came before me who had circumcised

her

son,

her

first, and he died. Her second son died. She brought her third son before me, and I saw that he was yellow. I examined him and did not see in him the blood of the covenant,

and aside from the danger to him, no “blood of the covenant” would emerge from him, although it is a mitzva that blood emerge. As it is stated: “I have also delivered you by the blood of your covenant.”

I said to her: Wait for him until his blood descends into him. She waited for him, circumcised him, and he lived, and they called his name Natan the Babylonian after me.