Shabbat 148a (קמח.) — the Talmud in English

Rav Ḥana of Baghdad said “Baghdad”

“Baghdad”]

Shmuel said: !(pamud.bmp "

exact column location")

The halakha is that one may reset the dislocation.

Because if he leaves it until after Shabbat, this entails danger to the limb [Ritba].

Rabba bar bar Ḥana happened to come to Pumbedita. He did not attend the lecture of Rav Yehuda.

for the lecture]

He sent

Rav Yehuda

Ada the bailiff the “bailiff,” who was in charge at the lecture,

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

and said to him: Go and strip him take Rabba bar bar Ḥana’s clothes from him until he comes to the lecture.

Rabba bar bar Hana’s clothes, until he comes to the lecture.

Ada went

and

stripped him

Rabba bar bar Ḥana.

Eventually

Rabba bar bar Ḥana came

to the lecture,

and found

Rav Yehuda

lecturing

and saying:

One may not reset the dislocation

on Shabbat.

He said to him

Rabba bar bar Ḥana:

This is what Rav Ḥana of Baghdad said in the name of Shmuel: The halakha is that one may reset the dislocation

on Shabbat.

He said to him

Rav Yehuda:

This

Rav

Ḥana

of

our own

is.

And this Shmuel

is of

our own

as well.

And

even though they are from our own place,

I had not heard this from them

until now.

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

and

since

I had not stripped you lawfully I had not commanded that your clothes be taken from you and forced you to come here, for had you not come, we would not have merited hearing what you reported in their name.

[I instructed that your clothes be taken from you] and forced you to come here, you would not have come, and we would not have had the merit of hearing what you said in their name.

We learned in the Mishna: One whose hand or foot was dislocated

may not pour cold water over it.

Rav Avya was sitting before Rav Yosef. His

changed

hand

and it moved out of place.

He said to him

Rav Yosef:

What about this

to set it?

And he said to him:

It is forbidden.

He proceeded to show him various matters of healing and to ask him about each one:

What about this?

And he said to him:

It is forbidden.

Meanwhile, it recovered

his hand healed

his hand.

He said to him

Rav Yosef:

What did you need to ask me about this

?

Did we not explicitly learn

:

One whose hand or foot was dislocated may not pour cold water over it. However, he may wash them in his usual manner, and if it is healed, it is healed.

Rav Avya said to him

Rav Yosef:

And

since

did we not also learn

further in this Mishna,

“One may not reset the dislocation”,

and even so

Rav Ḥana of Baghdad said in the name of Shmuel: The halakha is that one may reset the dislocation?

It is evident, then, that the halakha does not follow this Mishna.

Rav Yosef said to him: Did you

all the laws of the Mishna

weave into a single fabric as though you were weaving them in a single weave?

you weave them in one weaving]?

This matter is not dependent on that matter. Rather,

where it was stated

that the halakha does not follow the Mishna,

it was stated. And where it was not

stated

so,

it was not stated.

And with regard to one whose hand was dislocated, since it was not stated that the halakha does not follow the Mishna, we must rule that the halakha follows the Mishna.

We will return to you, chapter “Barrel”

Mishna:

A person may ask to borrow from his fellow

on Shabbat,

wine jugs and oil jugs

provided that he does not say to him, “Lend me

them.” The reason is that, when a loan is made, it is customary for the lender to record 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 temporary use.” For it is not so customary to record a she’ela, a temporary loan.

And similarly, a woman

may ask

her female companion for loaves

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

And if

the lender

does not trust

the borrower,

the borrower places

his

cloak with him

as security ,

and settles with him

the

account

of the debt

after Shabbat.

But it is forbidden to settle an account on Shabbat itself, as stated below [149a].

And similarly,

he does so on

the eve of Passover in Jerusalem when it occurs on Shabbat.

If he did not remember to purchase the lamb for his Paschal offering before Shabbat,

he places

his

cloak with him

[with the seller],

and takes his Paschal offering, and settles the account with him after the Festival.

Gemara:

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

Rava bar Rav Ḥanan said to Abaye: What is the difference

if he says

“Lend it to me for temporary use,” and what is the difference if he says, “Lend me”?

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

Since a temporary loan is for a short time , he is not concerned lest he forget it. But if he says to him

“Lend me,”

he may come to write.

For the term “loan” implies a long period. And as we have established: an unspecified loan is for thirty days. The lender is concerned that he may forget it, and for that reason he records it in his notebook.

He raised another objection:

But since, on weekdays,

the term “temporary loan” is also used for a loan, as

there are times when he wishes to say to him

his fellow

“Lend me,” and he says to him

“Lend it to me for temporary use,”

although in fact it is a loan and not a temporary loan. For he does not return the object he took itself, but another object in its place. It is called a temporary loan only when he returns that same object he took.

And

therefore

the lender is not particular

about

it,

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

And

therefore

the lender may come

to

write

it in his notebook. And if so,

on Shabbat as well,

although he says to him, “Lend it to me for temporary use,” let us say that his intention is to make 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 for temporary use” did the Sages permit him

to take it, whereas in the language

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

And as a result, he will remember the prohibition against writing on Shabbat,

and will not come to write .

Rava bar Rav Ḥanan said to Abaye: Since the Sages said: In every matter pertaining to a Festival, whenever possible, one makes a change.

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

And if so,

these women who fill

on a Festival

their jugs

[their pitchers]

with water—why do they not make a change

when drawing the water?

He said to him: Because it is impossible

to make any change in the drawing. For

what should they do?

If you say that the women who

fill

their vessels with water on weekdays

in a large pitcher should fill

on a Festival

in a small pitcher,

that should not be done.

For this increases the walking.

If we require them to fill small pitchers, they will have to fill them and carry the water many more times than if they filled large pitchers.

And if you say that those women who

fill

on weekdays

in a small pitcher should fill

on a Festival

in a

large pitcher,

that too should not be done. For

it increases

thereby

the burden.