Shabbat 148a — the Talmud in English

Rabbi Hana of Baghdad said [

“Baghdad”]

Shmuel said: ![](pamud.bmp "

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The halakha is: the fracture may be set.

For if he leaves it until after Shabbat, there is thereby danger to the limb [Ritba].

Rabba bar bar Hana happened to come to Pumbedita. He did not enter for the discourse [

for the lecture]

of Rav Yehuda. He sent

Rav Yehuda

to Ada, the attendant [

the “attendant,” the one appointed over the lecture],

and said to him: Go, strip him [

take his garments] Rabba bar bar Hana’s, until he comes to the lecture.

Ada went

Ada and

stripped him

Rabba bar bar Hana.

In the end

Rabba bar bar Hana came

to the lecture,

and found him

Rav Yehuda

expounding

and saying:

The fracture may not be set

on Shabbat.

He said to him

Rabba bar bar Hana:

This is what Rav Hana of Baghdad said, Shmuel said: The halakha is: the fracture may be set

on Shabbat.

He said to him

Rav Yehuda:

This

Rav

Hana

from

our own

is.

And this Shmuel

from

our own

is.

And

even though they are from our place,

I have not heard it

from them until now.

It is only through you that we have now heard this from them. And if so,

and

for

I had not had you stripped [

I ordered that your garments be taken from you] and compelled you to come here? For had you not come, we would not have merited hearing this that you said in their name.

We learned in the Mishna: One whose hand

and foot have become dislocated may not immerse them in cold water.

Rav Avya was sitting before Rav Yosef. His

[became dislocated]

hand changed

and moved from its place.

He said to him

to Rav Yosef:

What about this

to set it?

And he said to him:

It is forbidden.

And he continued showing him various matters of healing and asking him about each and every matter,

What about this?

And he said to him:

It is forbidden.

Meanwhile, it was healed

[it recovered]

his hand.

He said to him

Rav Yosef:

What were you asking about

in this matter?

But we learned

explicitly:

One whose hand or foot has become dislocated may not immerse them in cold water. But he washes them in his usual manner, and if it is healed, it is healed.

He said to him

Rav Avya:

And

for

we did not learn

further in this Mishna,

“The fracture may not be set”

, and even so

Rav Hana of Baghdad said, Shmuel said: The halakha is: the fracture may be set?

It follows that the halakha is not in accordance with this Mishna.

Rav Yosef said to him: Have you

the laws of the Mishna

cut with one cut [

you weave them in one weaving]?

But this is not dependent on that. Rather,

where it was stated

that the halakha is not in accordance with the Mishna,

it was stated. And where it was not

stated

so,

it was not stated.

And concerning one whose hand has become dislocated, since it was not stated that it is not in accordance with the Mishna, we must rule the halakha in accordance with the Mishna.

We have returned to you, chapter “A Barrel.”

Mishna:

A person may ask from his fellow

on Shabbat,

measures of wine and measures of oil

. Provided that he does not say to him, “Lend me

them.” Because with regard to a loan, it is the way of the lender to write it in his notebook, so that he will not forget. And we are concerned lest he come to write . Rather, he should say to him: “Lend it to me.” For with regard to borrowing, it is not so much the way to write it.

And likewise the woman

asks

from her female companion loaves

on Shabbat. Provided that she does not say to her, “Lend me loaves.”

And if

the lender

does not trust him

the borrower,

he places

the borrower his

garment with him

as security ,

and makes with him

the

account

of the debt

after Shabbat.

But on Shabbat itself it is forbidden to make an account, as it is stated below [150a].

And likewise

he does so on

the eve of Passover in Jerusalem, when it falls on Shabbat.

For if he did not remember to purchase the lamb for his Passover-offering on the eve of Shabbat,

he places

his

garment with him

with the seller,

and takes his Passover-offering, and makes an account with him after the Festival.

Gemara:

We learned in the Mishna: A person may ask from his fellow measures of wine and measures of oil, provided that he does not say to him, “Lend me.”

Rava bar Rav Hanan said to Abaye: What is different

if he says

“Lend it to me,” and what is different “Lend me”?

He said to him: “Lend it to me” will not lead him to write.

Since borrowing is for a short time , and he is not concerned lest he forget it. But if he says

“Lend me,”

he will come to write.

For the expression “loan” implies a long time. And as we hold: an unspecified loan is for thirty days. And the lender is concerned that he will forget it, and for that reason he writes it in his notebook.

And he again challenged him:

But since, on weekdays also

one calls a loan “borrowing,” for

sometimes he needs to say to him

to his companion

“Lend me,” and he says to him

“Lend it to me.”

And in truth it is a loan and not borrowing, since he does not return the object that he took itself, but another object in its place. And it is called borrowing only when he returns that same object that he took.

And

therefore

he is not particular

the lender

about it,

and agrees that he should take it for a long time, as is the law of a loan.

And

therefore

the lender comes

the lender

to write

it in his notebook. And if so,

on Shabbat also,

even though he says to him “Lend it to me,” let us say that his intention is for a loan. And let us be concerned lest

he come

the lender

to write

it .

He said to him

Abaye:

On Shabbat, since

only in the language

“Lend it to me” did the Sages permit him

to take, but in the language

“Lend me” they did not permit him; the matter is recognizable.

And through this he will remember the prohibition of writing on Shabbat,

and he will not come to write .

Rava bar Rav Hanan said to Abaye: Now, the Sages said: With regard to every matter of a Festival, whenever it is possible to make a variation, we make a variation.

So that he should not do it in the manner in which he does it on weekdays. For example, as we learned in Beitza [29b]: “One who brings measures of wine from place to place should not bring them in a basket or a chest [as he does on weekdays], but rather he brings them on his shoulder.”

And if so,

these women who fill

on a Festival

their jugs

[their vessels]

with water, for what reason do they not make a variation

in drawing the water?

He said to him: Because it is not possible

to make any variation in drawing. For

how should they act?

If you say that the women

who fill

with water on weekdays

in a large jug should fill

on a Festival

in a small jug,

they should not do so.

For there is increased walking in it.

For if we require them to fill with small jugs, they will have to fill and carry the water many more times than if they fill with large jugs.

And if you say that those women

who fill

on weekdays

in a small jug should fill

on a Festival

in a

large jug,

this too should not be done. For

there is increased

through this

in the burden.