משנה: מִתְרַפְּאִין מֵהֶן רִיפּוּי מָמוֹן אֲבָל לֹא רִיפּוּי נְפָשׁוֹת. וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל־מָקוֹם דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בִּרְשׁוּת הָרַבִּים מוּתָּר אֲבָל לֹא בֵינוֹ לְבֵינוֹ׃ MISHNAH: One may be healed from the healing of property but not healing of persons. One may not be shaved from them anywhere71Since the barber easily may cut the client’s throat with his knife., the words of Rebbi Meïr; but the Sages say it is permitted in the public domain but not in private.
הלכה: וּמִתְרַפִּין מֵהֶן רִיפּוּי מָמוֹן כול׳. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. רִיפּוּי מָמוֹן בְּהֶמְתּוֹ. רִיפּוּי נְפָשׁוֹת גּוּפוֹ. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. אִם הָיָה נֶחְמָם אָסוּר. כְּהָדָא רִבִּי אִמִּי סְלַק עִם רִבִּי יוּדָן נְשִׂייָא לְחַמֲתָא דְגָדֵר. לָקָה בְאֶצְבָּעֵיהּ יְהַב עֲלֵיהּ אִיסְפְּלָנִי. חֲמִתָהּ מִתְחַלְחָלָה וּקְלָמָהּ. וְלָא שְׁמִיעַ כַּיי דָּמַר רִבִּי יַעֲקֹב בְּרִבִּי אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. וְלֹא דָֽמְייָא. תַּמָּן נָחְמַס מוּתָּר. בְּרַם הָכָא נָחְמַס אָסוּר. HALAKHAH: “One may be healed from the healing of property,” etc. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: “healing of property,” his animal. “Healing of persons,” his body72Babli 27a.. Rebbi Abba in the name of Rav Jehudah: If it was scratched it is forbidden73Babli loc. cit. He does not permit any Gentile doctor, even qualified, to do any surgical procedure on the body of a Jew; only medication can be accepted.
The translation reads here נחמס as in the sequel, not נחמם “developed a fever.” G is missing at this passage.. As in the following case: Rebbi Immi went with Rebbi Jehudah the Prince to the hot springs of Gader74Where usually the intercalation of a month was announced.. He hurt his finger and put a bandage75Latin splenium“pad, wound dressing”; cf. Orlah3:1 Note 20. on it. He saw it penetrate and cut it off76Arabic قلم “to cut”. The feminine suffix shows that the bandage (f.) was cut off, not the finger (m.).. Did he not hear what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted62Babli 27a, also in the name of R. Joḥanan. He has to worry about his professional reputation.? This is not comparable. There if it was scratched it is permitted, but here it was scratched and is forbidden77Deriving חמס from a root like Arabic خمش “to scratch”. He could not go to the local Gentile doctor because he needed surgical intervention which according to Rav Jehudah is forbidden; R. Joḥanan permits only non-surgical interventions..
מָהוּ מִיכְחוֹל מִינְּהוֹן. רַב אָמַר. מָאן דְבָעֵי מִיסְתַּמְיָא אִיסְתְּמִי. לֵוִי אָמַר. מָאן דְבָעֵי לְמַמֵּת יָמוּת. רַב לָא עֲבַד עֵינָא כְחַל לָהּ. לֵוִי עֲבַד עֵינָא כְחַל לָהּ. אָמַר רִבִּי בָּא. וְהָא אֲנָן חֲמֵיי לוֹן טְעָמִין הָדָא קִילוֹרִיתָא. נֵימַר כַּדִי טָבָא הוּא טָעֵם לָהּ. כַּד לֵית הִיא טָבָה הִיא קַייְמָה וְסַמְייָא. אָהֵן אוֹפִּיּוֹן סַכָּנָה. הָדָא תֵורְייָקֵי. רִבִּי סִימוֹן אָמַר. אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. מוּתֶּרֶת. May one have one’s eyelids painted by them78Applying koḥl, originally the Aramaic/Arabic name for antimony, then used for any paste applied in ophthalmology.? Rav said, anybody who wants to be blinded may be blinded. Levi said, anybody who wants to die may die79Niddah.55b">Babli Niddah55b.. Rav never had his eye painted; Levi had his eye painted. Rebbi Abba said, but do we not see that they taste this collyrium80Greek κολλύρα “eye salve”.? We may say that they taste it if it is good. If it is no good it keeps and blinds. Opium81Greek ὄπιον. is dangerous. Treacle82Greek θηριακή, scil. ἀντίδοτος, “antidote against a poisonous bite.”, Rebbi Simon says it is forbidden; Rebbi Joḥanan83In G: E. Immi. This seems a more trustworthy reading. says it is permitted.
חֲבֵרַייָא בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. כָּל־שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׁבָּת. הָתִיב רִבִּי זְעִירָא. הָא אֲנָן תְּנָן. הַחוֹשֵׁשׁ בְּשִׁינָּיו לֹא יְגַמַּא בָּהֶן חוֹמֶץ. לֹא מִן הַשָּׂפָה וְלִפְנִים הֵן. רִבִּי זְעִירָא לֹא אָמַר כֵּן. אֶלָּא רִבִּי זְעִירָא בְשֵׁם רִבִּי אַבָּא בַּר זַבְדָּא. כָּל־שֶׁהוּא מִן הֶחָלָל וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׂבָּת. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי. מַעֲלִין עֶצֶם שֶׁלְּרֹאשׁ בַּשַּׁבָּת. רִבִּי חִייָה בַּר מָדַייָא רִבִּי יוֹנָה רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי. מַעֲלִין בְּנוֹת אָזְנַיִם בַּשַּׁבָּת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. עַיִן שֶׁמָּרָדָה מְרַפִּין אוֹתָהּ בַּשַּׂבָּת. תַּמָּן אָֽמְרִין בְשֵׁם רִבִּי יוֹחָנָן. גַּבּוֹת יָדַיִם וְרַגְלַיִם סַכָּנָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אָהֵן סוּמְקָא סַכָּנָה. אָמַר רִבִּי אַבִּין. לוֹקְטִין לוֹ עוֹקֶץ עַקְרָב בַּשַּׁבָּת. רַב אָמַר. חַמְרָא לְבַר מֵעַיְנָא שָׁרֵי. לְגֵיו מִן עַיְנָא אֲסִיר. שְׁמוּאֵל אָמַר. וְאָהֵן רוֹק תָּפֵל אָסוּר לָעַיִן בַּשַּׁבָּת. מִינֵּיהּ אַתְּ יְלִיף לַחֲזָזִיתָא. רַבָּנִן דְּקַיְסָרִי אָֽמְרֵי. הָדָא עוּרְדְּעָנָא סַכָּנָה. רִבִּי חִזְקִיָּה אָמַר בְּשֵׁם רַבָּנִין דְּקַיְסָרִין. הָדָא עַכְשְׁבוּנִיתָא סַכָּנָה. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הָדָא גוּמַרְתָּא סַכָּנָה. אָמַר רִבִּי יִרְמְיָה. נוֹתְנִין עָלֶיהָ חָמֵץ בַּפֶּסַח. אָהֵן בְּלָעָה שָׁרֵי. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָֽמְרָה כֵן. מַחַט שֶׁלְּיַד לִיטּוֹל בָּהּ אֶת הַקּוֹץ. דִּלֹא כֵן מַה בֵין קוֹץ מַה בֵין בָּלַע. אָהֵן עַייָמָא דְעַיְנָא. שְׁאָלוּן לְרִבִּי יִרְמְיָה. אֲמַר לוֹן. הָא רִבִּי בָּא קוֹמֵיכוֹן. שְׁאָלוּן לְרִבִּי בָּא וְשָׁרָא לוֹן. אֲמַר לוֹן. אוּף אֲנָא שָׁרֵי. 83aFrom here to almost the end of the Halakhah there is a parallel in Šabbat 14:4 (ש); in addition the present paragraph still is available in a Genizah text (G). If these two sources present a common reading different from the text here, one may assume that the text here is in error, either by the scribe or in the text from which he copied. The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath84In the Babli, 28a, this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening.. Rebbi Ze‘ira objected, did we not state85Shabbat 14:1:2-4:14" href="/Jerusalem_Talmud_Shabbat.14.1.2-4.14">Mishnah Šabbat14:4. While one is permitted to drink (diluted) vinegar on the Sabbath, one may not use it as a pain killer since this is medical treatment of a situation which in general is not life-threatening.: “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath86Babli 27b/28a, in the name of R. Joḥanan.. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath87Any injury to the skull bones.. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat88Babli 28b. The translation used here of “daughters of the ear” is an interpretation of Rashi’s explanation in the Babli: “Sinews of the ear which sometimes are lowered and keep the jaws open; then it is necessary to lift them and this is dangerous.” on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye89“An eye which rebelled”: it feels as if the eye would leave its place. Babli 28b. on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger90Any wounds at these places are considered life-threatening. Babli 28a.. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous91Dark red color of a wound is indication of a life-threatening infection.. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spit is forbidden for the eye on the Sabbath92Shabbat.108b">Babli Šabbat108b, with the names of Rav and Samuel switched. Since people sometimes put wine on their eyelids for non-medical reasons, it is permitted to do the same for minor aches for which medical intervention would be forbidden on the Sabbath. From this you infer for lichen93A skin disease, purely external.. The rabbis of Caesarea said, ranula94“Frog” (Aramaic), Latin ranula, an infection of the mouth. is dangerous. Rebbi Ḥizqiah (said) [from Acco]95The text in parentheses is from the Leiden ms., the one in brackets from G and ש. in the name of the rabbis of Caesarea: spider sickness96This may either describe the bite of a spider or more likely a cancerous growth looking like a spider. is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover97Using leavened matter on Passover is a deadly sin but for medical purposes in life threatening situations it may be used without hesitation.. A boil is permitted.98A boil filled with pus may be opened on the Sabbath. Rebbi Yose said, the Mishnah says this99Shabbat 17:2:1" href="/Jerusalem_Talmud_Shabbat.17.2.1">Mishnah Šabbat17:2. As a matter of principle one may move a vessel on the Sabbath only if it is of any use on this day. A sewing needle cannot be used for its usual function on the Sabbath but may be used to remove a thorn in one’s foot or to open a boil.: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye100This may describe a cataract or glaucoma., they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted it to them. He101R. Jeremiah. G ends here. told them, also I am permitting it.
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אָהֵן צִפְדּוֹנָא סַכַּנְתָּא. רִבִּי יוֹחָנָן הֲוָה לֵיהּ כֵּן וַהֲוָה מִיתְסֵי קוֹמֵי דְתֵימִטִיָנִיס בְּטִיבְּרִיָּא. בָּעֲרוּבְתָא נְחַת לְגַבָּהּ. אֲמַר לָהּ. מִיצְרוֹךְ אֲנָא לְמָחָר כְּלוּם. אָֽמְרָה לֵיהּ. לֹא. וְאִין צָֽרְכַת סַב גַּרְעְינִין דְּתוּמָרִין. וְאִית דְּאָֽמְרֵי. דְּנִיקֹלַבְיסִין בְּפַלְגֵּיהוֹן יְקִידִין וְאוּר דִּשְׂעָרִין וְצוֹאַת קָטָן נְגִיבָה וּשְׁחוֹק וּטְפוֹל וְלָא תֵימַר קוֹמֵי בַּר נַשׁ. לְמָחָר עָאַל וּדְרָשָׁהּ בְּבֵי מִדְרָשָׁא. שְׁמָעָת וְחָֽנְקָת גַּרְמָהּ. וְאִית דְּאָֽמְרִין. אִיתְגַּיירֲת. אַתְּ שְׁמַע מִינָהּ תְּלַת. שְׁמַע מִינָהּ. אָהֵן צוּפְדָּנָה סַכָּנָה. שְׁמַע מִינָהּ. כָּל־שֶׁהוּא מִן הַשָּׂפָה וְלִפְנִים מְרַפִּין אוֹתוֹ בַּשַּׂבָּת. שְׁמַע מִינָהּ. כַּיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. 102It seems that the original of this paragraph is in Šabbat14:4. Babli 28a. Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy103This is the meaning of צַפְדִּינָה in modern Hebrew. The different vocalization here is based on the text in Šabbat. Rashi in the Babli explains the word as French muguet, English thrush, a sickness producing a musk like smell of the mouth. is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus104Translation of the text in Šabbat. Here “Domitianus’s”. If they are professionals, female doctors are as acceptable as male. of Tiberias. Friday evening he went down to her105In Šabbat14:4, “went up.” In Tiberias, one goes up or down, almost never level. and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits, some say of Nicolaus dates, split and heated, skin106Bran. of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in the House of Study107In Šabbat14:4 “in public”, which is the better version.. She heard it and strangled herself; but some say that she converted108Either she committed suicide because she lost her trade secret or she converted because she admired R. Joḥanan who made the recipe public and did not try to make money through his knowledge.. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals on the Sabbath84,In the Babli, 28a, this is the position of Rebbi Immi. Since medical practice usually involves activities biblically forbidden on the Sabbath, such as compounding medicines and ointments or surgical interventions, also healing activities which do not involve these prohibitions are rabbinically forbidden on the Sabbath. However, if a condition is life-threatening, Sabbath prohibitions do not apply. A declaration that “one heals such-and-such a condition on the Sabbath” is the equivalent of declaring the condition as life-threatening.109Since R. Joḥanan acted on this, it is practice notwithstanding R. Ze‘ira’s criticism.. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.
רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה לֵיהּ קוֹלוֹס וְהוֹרוּן לֵיהּ רִבִּי חֲנִינָה וְרִבִּי יוֹנָתָן מִישְׁחוֹק תַּחְלוּסִין וּמִיתַּן גַּו חַמְרָא עֲתִיקָא וּמִישְׁתֵּי וְלָא יִסְכָּן. Rebbi Joshua ben Levy was suffering from colic110Greek κῶλον, “gut, disease of the colon.”; Rebbi Ḥanina and Rebbi Jonathan instructed him to grind taḥlusin111This probably is a plural of תּוּכְלָא “hard unripe date” which can be ground rather than תִּחְלֵי “cress, nasturtium” which could be cut but not ground., put it in old wine and drink it to avoid becoming endangered112Since this is not a usual drink; its use on the Sabbath is rabbinically prohibited but to avoid future danger this prohibition can be waived. R. Joshua ben Levy was himself at least as qualified as the other two authorities to decide but he did not want to apply a leniency to himself on his own word..
בַּר בְּרֵיהּ הֲוָה לֵיהּ בָּלַע. אֲתַא חַד וּלְחַשׁ לֵיהּ בִּשְׁמֵיהּ דְּיֵשׁוּ בֶּן פָּנְדֵרָא וְאִינְשָׁם. מִי נְפַק אֲמַר לֵיהּ. מַאי אֲמָרַת עֲלֵיי. אֲמַר לֵיהּ. מִילַּת פַּלָּן. אֲמַר. מָה הֲוָה לֵיהּ אִילּוּ מִית וְלָא שְׁמַע הָדָא מִילְּתָא. וַהֲווָת לֵיהּ כֵּן כִּשְׁגָגָה שֶׁיּוֹצֵא לִפְנֵי הַשַּׁלִּיט. His113R. Joshua ben Levi’s grandson. grandson suffered from choking; there came one, whispered something in the name of Jesus ben Pandera114This name (or Panṭera) is unexplained. [Perhaps a distortion of Greek πανταρκής, Latin Pantarces, “all-helping”, a surname of Jupiter (E. G.)]. and he could breathe. When he left, he asked him115R. Joshua ban Levi asked the Christian missionary., what did you say over him? He answered, such and such words. He said, it would have been better for him had he died and not heard these words. It happened to him116The grandson died., like an erroneous order from a ruler.
רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. בַּכֹּל מִתְרַפִּין חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. רִבִּי פִינְחָס בָּעֵי. עַד כְּדוֹן. כְּשֶׁאָמַר לוֹ. הֲבֵא לִי עָלִים מֵעֲבוֹדָה זָרָה. וְהֵבִיא לוֹ. אָמַר לוֹ. הֲבֵא לִי עָלִים סְתָם. וְהֵבִיא לוֹ מֵעֲבוֹדָה זָרָה. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי אָחָה הֲוָה לֵיהּ צְמַרְמוֹרִין. אַייתוֹן לֵיהּ מִן זִכְרוּתֵיהּ דְּדוֹהִי וְלֹא אִישְׁתָּה. אַייתוֹן לְרִבִּי יוֹנָה וְאִישׁתִּי. אָמַר רִבִּי מָנָא. אִילּוּ הֲוָה רִבִּי יוֹנָה אַבָּא יְדַע מֵאָן הֲווֹן לָא הֲוָה שָׁתֵי. Rebbi Jacob [bar Idi]117From the text in Šabbat, needed for chronological reasons. In the Pesachim.25a">Babli, Pesaḥim25a, the tradition is by R. Abin (Abun) in the name of R. Joḥanan. in the name of Rebbi Joḥanan: One heals with anything except pagan worship, uncovering nakednesses, and spilling blood118The three sins which one is not permitted to commit even in order to save one’s life. Since Christian faith healing is rejected before pagan healing is discussed it is clear that it is not rejected as pagan but as falsely claiming to be Jewish.. Rebbi Phineas asked: So far if he said, bring me leaves from pagan worship, and he brought him. If he said to him bring me leaves (unspecified) and he brought him from pagan worship? Let us hear from the following: Rebbi Aḥa had a fever attack. They brought him from the penis of Dohi119A pagan statue with a spout in form of a penis, like Brussel’s Manneken Piss. but he did not drink. They brought to Rebbi Jonah and he drank. Rebbi Mana said, if my father Rebbi Jonah had known from where it was, he would not have drunk120Therefore healing by idolatrous materials is forbidden even if not specifically asked for..
אָמַר רִבִּי הוּנָא. זֹאת אוֹמֶרֶת שֶׁאֵין מִתְרַפִּין מִגִּילּוּי עֲרָיוֹת. דְּתַנֵּי. שַׁבָּת הוּתְּרָה מִכְּלָלָהּ. נַעֲרָה הַמְאוֹרָסָה לֹא הוּתְּרָה מִכְּלָלָהּ. שַׁבָּת שֶׁהוּתְּרָה מִכְּלָלָהּ לֹא לְהִתְרַפּוֹת. וְדִכְווָתָהּ נַעֲרָה מְאוֹרָסָה לֹא הוּתְּרָה וַאֲפִילוּ לְהִתְרַפּוֹת. וְלֹא סוֹף דָּבָר שֶׁאָמַר לוֹ. הֲבֵא לִי אֵשֶׁת אִישׁ. אֶלָּא אֲפִילוּ לִשְׁמוֹעַ אֶת קוֹלָהּ. כְּהָדָא חַד בַּר נַשׁ רְחַם אִיתָה בְּיוֹמוֹי דְרִבִּי לָֽעְזָר וְסִכֵּן. אֲתוֹן שְׁאֲלוּן לְרִבִּי לָֽעְזָר. מָהוּ דְתֵיעֲבוֹר קוֹמוֹי וִייחִי. אֲמַר לוֹן. יָמוּת וְלֹא כֵן. מָהוּ דְּיִשְׁמַע קֹלָהּ וִייחִי. אֲמַר לוֹן. יָמוּת וְלֹא כֵן. וּמַה הֲווָת. רִבִּי יַעֲקֹב בַּר אִידִי וְרִבִּי יִצְחָק בַּר נַחְמָן. חַד אָמַר. אֵשֶׁת אִישׁ הֲווַיי. וְחַד אָמַר. פְּנוּיָה. מָאן דָּמַר אֵשֶׁת אִישׁ נִיחָא. וּמָאן דָּמַר פְּנוּיָה. וְהָא בַּר כּוֹחָא נַגָּרָא רְחַם אִיתְּתָא בְּיוֹמוֹי דְרִבִּי לָֽעְזָר וְסִכֵּן. כָּאן בְּאֵשֶׁת אִישׁ כָּאן בִּפְנוּיָה. וַאֲפִילוּ תֵימָא. כַּאן וְכָאן בִּפְנוּיָה וְכָאן וְכָאן בְּאֵשֶׁת אִישׁ. תִּיפְתָּר שֶׁנָּתַן עֵינָיו בָּהּ עַד שֶׁהִיא אֵשֶׁת אִישׁ. אִית דְּבָעֵי מֵימַר. אִיתָה רוֹבָה הֲווָת וְלָא הֲווָת מַשְׁמַע לֵיהּ. וְכָל־מַה דַהֲוָה מֵעֲבֲד בְּאִיסּוּר הֲוַה מֵעֲבֲד. בְּגִין כֵּן לָא שָׁרָא לֵיהּ. Rebbi Huna said, (this means) [a baraita implies]121Since the proof follows the statement, the text in brackets, from Šabbat, has to be preferred over the text here (in parentheses). that one does not heal through uncovering nakedness122The technical term for criminal acts of a sexual nature, including but not restricted to incest and adultery., as it was stated: The Sabbath was permitted in exceptional cases; the betrothed maiden was never permitted in exceptional cases123The laws of the Sabbath are suspended in the Temple where the prescribed sacrifices are slaughtered and burned, actions which outside would be capital crimes. But a preliminarily married woman is absolutely forbidden for any man without exception.. Was not the Sabbath permitted in exceptional cases for healing? Therefore the betrothed maiden was never permitted, not even for healing. Not only if one said to another, bring me a married woman, but even to hear her voice, as the following124Sanhedrin.75a">Babli Sanhedrin75a. The text in the Babli makes it clear that R. Eleazar here is the Tanna, ben Shamua.: In the days of Rebbi Eleazar a man loved a woman and fell dangerously ill. They came and asked Rebbi Eleazar, should she parade before him that he may live? He said to them, he should die but not this. May he hear her voice and live? He said to them, he should die but not this. How was it? Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman, one said, she was a married woman, but one said, she was single. One who said that she was a married woman we understand. But the one who said that she was single? Did not Bar Koḥa the carpenter125It is possible that Ben Koḥa is not a proper name but means “strongman”. love a woman in the days of Rebbi Eleazar and (became dangerously sick) [and he permitted him]126The text in brackets is from Šabbat, to be preferred over the text here in parentheses. The main point is that R. Eleazar permitted the man to date the woman and to contract a marriage which was neither pre-arranged nor brokered.? One case about a married woman and the other about a single one. Even you may say, here and here about a single one, here and here about a married woman. Explain it that he became infatuated with her when she still was married. Some want to say, she was a woman of substance (and did not listen to him) [and did not want to marry.]127The text in brackets is from Šabbat, to be preferred over the text here in parentheses. In the Babli they hold that the man was not interested in marriage at all, only in sex. Everything which he did was forbidden; therefore he did permit nothing to him.
אָמַר רִבִּי חֲנִינָה. זֹאת אוֹמֶרֶת שֶׁאֵין מִתְרַפִּין מִשְּׁפִיכוּת דָּמִים. דְּתַנִּינָן תַּמָּן. יָצָא רוּבִּוֹ אֵין נוֹגְעִין בּוֹ כול׳. חַיישִׁינָן שֶׁלֹּא יָמוּת. וְאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. לֹא סוֹף דָּבָר שֶׁאָמַר לוֹ. הֲרוֹג אֶת אִישׁ פְּלוֹנִי. אֶלָּא אָמַר לוֹ. חֲמוֹס אֶת אִישׁ פְּלוֹנִי. גּוֹי בְגוֹי גּוֹי בְיִשְׂרָאֵל חַייָב. יִשְׂרָאֵל בְּגוֹי פָטוּר. רַב חִסְדָּא בָעֵי. מָהוּ לְהַצִּיל אֶת הַגָּדוֹל בְּנַפְשׁוֹ שֶׁלְּקָטוֹן. הָתִיב רִבִּי יִרְמָיָה. וְהָֽתְנָן. יָצָא רוּבּוֹ אֵין נוֹגְעִין בּוֹ שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. רִבִּי יוּסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי. שַׁנְייָא הִיא תַּמָּן דְּלֹא נוֹדַע מִי הוֹרֵג אֶת מִי. Rebbi Ḥanina said, (this means) [a baraita implies]121Since the proof follows the statement, the text in brackets, from Šabbat, has to be preferred over the text here (in parentheses). that one does not heal through spilling blood, as we have stated there128Mishnah Ahilut7:6. The Mishnah states that if a child during childbirth endangers the life of the mother one saves the mother’s life by cutting the fetus into pieces. But if head and part of the body are already born so that the baby breathes on his own one may not harm him. Maimonides in his Mishnah Commentary notes “all this is obvious and does not need commentary.”: “If most of his body was outside one does not touch him,” we suspect that he will live129Even though the baby might be stillborn (this includes the possibility that he might not live for a full thirty days after birth, in which case a person killing the baby could not be prosecuted for murder), if actually he is breathing on his own he must be treated as certainly being alive., “for one does not push aside one life before another life.” Not only if one would say, kill this person, but even if he tell him, injure that person. A Gentile against a Gentile, a Gentile against a Jew, is liable130Is prosecutable in a Jewish court.. A Jew against a Gentile is not liable131Is not prosecutable by biblical rules, only by the king’s police powers (cf. Sanhedrin 6:3:6" href="/Jerusalem_Talmud_Sanhedrin.6.3.6">Sanhedrin6:5 Note 75).. Rav Ḥisda asked, may one save the life of an adult with the life of a minor? Rebbi Jeremiah objected, did we not state, “If most of his body was outside one does not touch him, for one does not push aside one life before another life”? Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi:132In Šabbat: Rav Ḥisda. There it is different for it is not known who is endangering whom.
מַעֲשֶׂה בְּאֶלְעָזָר בֶּן דָּמָא שֶׁנְּשָׁכוֹ נָחָשׁ וּבָא יַעֲקֹב אִישׁ כְּפַר סָמָא לְרַפּוֹתוֹ. אָמַר לוֹ. נֵימָא לָךְ בְּשֵׁם יֵשׁוּ בֶּן פַנְדֵּרָא. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל. אֵי אַתָּה רַשַּׁאי בֶּן דָּמָא. אָמַר לוֹ. אֲנִי אָבִיא רְאַייָה שֶׁיְּרַפְּאֵינִי. לֹא הִסְפִּיק לְהָבִיא רְאָייָה עַד שֶׁמֵּת. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל. אַשְׁרֶיךָ בֶּן דָּמָה. שֶׁיָּצָאתָ בְשָׁלוֹם מִן הָעוֹלָם וְלֹא פָרַצְתָּ גְדֵירָן שֶׁלַּחֲכָמִים. לְקַייֵם מַה שֶׁנֶּאֱמַר וּפוֹרֵץ גָּדֵ֖ר יִשְּׁכֶ֥נּוּ נָחָֽשׁ. וְלֹא נָחָשׁ נְשָׁכוֹ. אֶלָּא שֶׁלֹּא יִשְׁכֶּינּוּ לְעָתִד לָבוֹא. וּמַה הֲוָה לֵיהּ לְמֵימַר. אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אוֹתָם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם 133Babli 27b. According to this source, ben Dama was the son of R. Ismael’s sister. It happened that Eleazar ben Dama was bitten by a snake and Jacob from Kefar-Sama came to heal him (,and told him, I shall speak to you)134Addition in the text here. in the name of Jesus ben Pandera. Rebbi Ismael said to him, Ben Dama you are not allowed. He told him, I shall bring a proof that he can heal me. He could not bring proof before he died. Rebbi Ismael said to him, you are blessed, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, (to confirm)134Addition in the text here. as it is written135Ecclesiastes.10.8">Eccl. 10:8. The fence is a stone wall without mortar with holes in which a snake may hide., he who tears down a fence will be bitten by a snake. But did not a snake bite him? But that it will not bite him in the Future World136The mythical snake which seduced Eve.. What could he have said? Which a person should do and live by them137Leviticus.18.5">Lev. 18:5..
הַמְסַפֵּר לְגוֹי מְסַפֵּר עַד שֶׁמַּגִּיעַ לַבְּלוּרִית. וְכֵיוָן שֶׁמַּגִּיעַ לַבְּלוּרִית הֲרֵי זֶה מוֹשֵׁךְ אֶת יָדָיו. הַמִּסְתַּפֵּר מִן הַגּוֹי הֲרֵי זֶה רוֹאֶה בַמַּרְאֶה. מִן הַכּוּתִי אֵינוֹ רוֹאֶה בַמַּרְאֶה. הִתִּירוּ לְבֵית רִבִּי שֶׁיְּהוּ רוֹאִין. שֶׁהָיוּ זְקוּקִין לַמַּלְכוּת. שְׁלֹשָׁה דְבָרִים הִתִּירוּ לְבֵית רִבִּי. שֶׁיְּהוּ רוֹאִין בַּמַרְאֶה וְשֶׁיְּהוּ מְסַפְּרִין קוֹמֵי וְשֶׁיְּלַמְּדוּ אֶת בְּנֵיהֶן יְווָנִית. שֶׁהָיוּ זְקוּקִין לַמַּלְכוּת. “One who cuts a Gentile’s hair cuts it until he comes to the lock138A word of undetermined etymology which R. Ḥananel in his Sanhedrin.21a">Commentary to Sanhedrin21a explains by Arabic دوابة which means both a toupee and a mane; cf. Avodah Zarah 1:3:1" href="/Jerusalem_Talmud_Avodah_Zarah.1.3.1">Chapter 1, Note 105. Levy suggests Latin vellera crinis.. Once he comes to the lock he desists. One who gets a haircut from a Gentile looks in the mirror139To make sure that the Gentile will not cut his throat. In general, for a man to look in a mirror to check on his grooming is rabbinically forbidden as “woman’s garb” (Deuteronomy.22.5">Deut. 22:5). Babli 29a., from a Samaritan he does not look into the mirror140Since they are (Sadducee) Jews, there is no reason to allow looking in a mirror.. They permitted the family of Rebbi141The Patriarch’s family, the official representative of the Jews vis-a-vis the Roman Government from the Severan Emperors to Theodosius II. that they might look, because they were in need of Roman government connections.142Tosephta 3:4.” Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock143Greek κόμη., and that they taught their children Greek144Not simply the Greek language which every trader had to master but Greek education, literature, and philosophy, which are intrinsically pagan. Sotah.49b">Babli Soṭah 49b., because they were in need of Roman government connections.
חַד גִּיּוּר הֲוָה סַפָּר וַהֲוָה אִיצְטְרוֹלוֹגוֹס וַהֲוָה חֲמִי בְּאִיצְטְרוֹלוֹגִיָּא דִידֵיהּ דִּיהוּדָאֵי שָֽׁפְכִין אַדְמֵיהּ וְלָא הֲווֹן אֶלָא אַמְגִייַרְתֵּיהּ. וַהֲוָה יוּדָאֵי אֲזַל בָּעֵי מִיסְפָּרָה גַבֵּיהּ קְטִיל לֵיהּ. כַּמָּן קְטַל. רִבִּי לָֽעָזָר בַּר יוֹסֵי אָמַר. שְׁמוֹנִים. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. שְׁלֹשׁ מֵאוֹת. וּבְסוֹף נִתְפַּלְלוּ עָלָיו וְחָזַר לְסִיאוּרוֹ. A convert was a barber and astrologer145Greek ἀστρόλογος, ἀστρολογία.. He saw in his astrology145Greek ἀστρόλογος, ἀστρολογία. that Jews were spilling his blood. This only referred to his circumcision but when a Jew came to him to get a haircut, he killed him. How many did he kill? Rebbi Eleazar ben Rebbi Yose said eighty. Rebbi Yose ben Rebbi Abun said three hundred. At the end they prayed about him and he returned to his origin146Then Jews who came to his place had to watch in a mirror what he was doing..
תַּנֵּי. גּוֹי שֶׁמּוֹכֵר סְפָרִים תְּפִילִּין וּמְזוּזּוֹת אֵין לוֹקְחִין מִמֶּנּוּ. וְהָתַנֵּי. מַעֲשֶׂה בְגוֹי אֶחָד בָּצַיְדָן שֶׁהָיָה מוֹכֵר תְּפִילִּין סְפָרִים וּמְזוּזּוֹת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָֽמְרוּ. מוּתָּר לִיקַּח מִמֶּנּוּ. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. בְּגֵר שֶׁחָזַר לְשִׂיאוּרוֹ הָיָה. 147Gittin 4:6:5" href="/Jerusalem_Talmud_Gittin.4.6.5">Giṭtin 4:6, Notes 170–172. It was stated: One does not buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzzot148This opposes a Avodah Zarah 3:2" href="/Tosefta_Avodah_Zarah.3.2">Tosephta (3:6, Gittin.45b">Babli Giṭtin 45b) which permits to buy these from a Gentile trader if one is able to check that they are written according to the special rules. The problem is that one may be able to verify that all letters were written correctly but it is impossible to verify that the leather (or in later technology the parchment) was prepared correctly and that they were written by a Jew obligated to have one of these. The latter requirement is indispensable.. 149Avodah Zarah 3:2" href="/Tosefta_Avodah_Zarah.3.2">Tosephta 3:7, Gittin.45b">Babli Giṭtin 45b.“It happened that a Gentile in Sidon was selling phylacteries, Torah scrolls, and mezuzzot. The case came before the Sages who ruled that one might buy from him.” Rebbi Samuel ben Naḥman in the name of Rebbi Ḥama bar Ḥanina: This was a convert who returned to his origin150Since conversion to Judaism is irreversible, even if he starts following pagan rites again he remains obligated to wear phylacteries, to affix a mezuzzah to his doorpost, and to study Torah, i. e., also empowered to write it..