משנה: לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל מְסוּמָּר וְלֹא בַיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה וְלֹא בַתְּפִלָּה וְלֹא בַקָּמִיעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמּוּמְחֶה וְלֹא בַשִּׁרְיוֹן וְלֹא בַקַּסְדָּא וְלֹא בַמַּגָּפַייִם וְאִם יָצָא אֵינוֹ חַייָב חַטָּאת: MISHNAH: A man may not go out with a nailed shoe9A work shoe., nor with a single one if he does not have a wound on his foot, nor with a phylactery10These are not worn on the Sabbath. nor with a amulet not written by an expert11The amulet cannot qualify as medical necessity., nor with armor, nor with a helmet, nor with soldier’s boots12These are not Sabbath dresses if the person is not on duty.. If he went out he is not liable for a purification offering8The prohibition is purely rabbinic; it cannot trigger biblical consequences..
הלכה: מִפְּנֵי מַה גָֽזְרוּ עַל סַנְדָּל מְסוּמָּר. יֵשׁ אוֹמְרִים. שֶׁהָיוּ רוֹאוֹת אֶת רֹאשׁוֹ וּמַפִּילוֹת. וְיֵשׁ אוֹמְרִים. שֶׁהָיוּ שׁוֹמְעוֹת קוֹלוֹ וּמַפִּילוֹת. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁהָיוּ נִדְחָקִין זֶה בָזֶה וְהוֹרְגִין זֶה אֶת זֶה. מַה נְפִיק מִן בֵּינֵיהוֹן. הדוסטא. מָאן דָּמַר. שֶׁהָיוּ רוֹאוֹת אֶת רֹאשׁוֹ וּמַפִּילוֹת. מוּתָּר. וּמָאן דָּמַר. שֶׁהָיוּ שׁוֹמְעוֹת קוֹלוֹ וּמַפִּילוֹת אוֹ שֶׁהָיוּ נִדְחָקִין זֶה בָזֶה וְהוֹרְגִין זֶה אֶת זֶה. אָסוּר. וְלֹא בִשָׁעַת הַשְּׁמָד גָּֽזְרוּ. מִכֵּיוָן שֶׁעָבַר הַשְּׁמָד יְהֵא מוּתָּר. לֹא עָמַד בֵּית דִּין וּבִיטֵּל. מֵעַתָּה אֲפִילוּ בַחוֹל. לָאו אוֹרְחֵיהּ דְּבַר נַשָּׁא מִיהֲוֵי לֵיהּ תְּרֵין סַנְדָּלִין. חַד לַחוֹלָא וְחַד לְשׁוֹבְתָא. תַּנֵּי. טָלָה עָלָיו מַטְלֵית מִלְּמַטָּן מוּתָּר. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל הֲווָת רַגְלֵיהּ שָׁחֲקָה וְעָֽבְדוּן לֵיהּ כֵּן. HALAKHAH: 87Similarly Shabbat.60a">Babli 60a. It seems that originally nailed shoes were military equipment only and seeing men wearing nailed shoes was equivalent with seeing enemy soldiers bent on killing or raping women, or, in the case of the stampede, people hiding in a cave acting on a false rumor of an enemy attack. It is unknown when historically this emergency situation has to be placed, whether in Seleucid or Roman times. Why did they decree about a nailed shoe? Some say, because they saw the tips and had miscarriages. But some say, they heard its sound and had miscarriages. And some say, they were stampeding and killing one another. What is the difference between them? 88The word is unexplained. The best conjecture is by H. L. Fleischer to read הרוסטא and explain it as Persian روستايى “rural”, in this case “rural boots”.הדוסטא. Accordig to him who said, because they saw the tips and had miscarriages, it is permitted. But according to him who said, they heard its sound and had miscarriages or they were stampeding and killing one another, it is forbidden. But did they not decree this in an emergency? When the emergency passed it should have been permitted. There never rose a court which undid it. Then even on a weekday! People do not usually have two pairs of shoes, one for weekdays and one for the Sabbath89Therefore prohibition on the Sabbath implies prohibition on weekdays. The Babli, referring to more affluent Babylonian society, explains that the accident which caused the original prohibition happened on a Sabbath.. It was stated90Shabbat.60b">Babli 60b.: If one put a patch under it it is permitted. Rebbi Yudan bar Ismael’s feet were scratched and they did this for him.
כַּמָּה מַסְמֵרִין יְהוּ בוֹ. רִבִּי יוֹחָנָן אָמַר. חֲמִשָּׁה. כַּחֲמִשָּׁה סִפְרֵי תוֹרָה. רִבִּי חֲנִינָא אָמַר. שִׁבְעָה. וּכְיָמֶ֖יךָ דָּבְאֶֽךָ. נְהִגִין רַבָּנִין כָּהָדָא דְרִבִּי חֲנִינָא. דָּרַשׁ רִבִּי אָחָא בְשֵׁם רִבִּי חֲנִינָא. תִּשְׁעָה. רִבִּי הָיָה נוֹתֵן שְׁלֹשָׁה עָשָׂר בָּזֶה וְאַחַד עָשָׂר בָּזֶה. כְּמִינְייָן מִשְׁמָרוֹת. וּֽכְמַשְׂמְר֥וֹת נְטוּעִ֖ים. מַה מִשְׁמָרוֹת כ״ד אַף מסמרים כ״ד. רִבִּי יוֹסֵי בֶּן חֲנִינָא אָמַר. כְּלִיבִית אֵינָהּ עוֹלָה לְמִינְיָין מַסְמֵרִים. רִבִּי זְעִירָא שָׁאַל לְרִבִּי בָּא בַּר זַבְדָּא. מָהוּ לִיתְּנֵם עַל גַּבֵּי סַנְדָּל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. מָהוּ לִיתְּנֵם עַל גַּבֵּי מִנְעָל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. אֵין מְגָֽרְדִין מִנְעָלִים וְסַנְדָּלִים אַבָל סָכִין וּמַדִּיחִין אוֹתָן. רִבִּי קְרִיסְפִּיָא בְשֵׁם רִבִּי יוֹחָנָן. תַּלְמִידוֹי דְרִבִּי חִייָה רוֹבָא אָֽמְרִין. הָרִאשׁוֹנִים הָיוּ אוֹמְרִין. מְגָֽרְדִין. וְהָשְּׁנִיִים הָיוּ אוֹמְרִין. אֵין מְגָֽרְדִין. וְאִיתְשָׁלַת לְרִבִּי וָמַר. אֵין מְגָֽרְדִין. אֲמַר רִבִּי זְעִירָא. הָא אֲזִילָא חָדָא מִן תַּלְמִידוֹי דְרִבִּי חִייָא רוֹבָא. דְּרַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר. מְגָֽרְדִין. וּבִלְבַד לַאֲחוֹרֵי הַסַּכִּין. אָמַר רִבִּי חִייָה בַּר אַשִּׁי. נְהִיגִין הֲוֵינָן יָֽתְבִין קוֹמֵי רִבִּי מַשְׁחִין וּמַשּׂוּגִין. אֲבָל לֹא מְגָֽרְדִין. אֵין סָכִין מִנְעָלִין וְסַנְדָּלִין. לֹא יִסּוֹךְ אָדָם אֶת רַגְלוֹ וְהוּא בְתוֹךְ הַמִּנְעָל וְאֶת רַגְלוֹ וְהִיא בְתוֹךְ הַסַּנְדָּל. אֲבָל סָךְ הוּא אֶת רַגְלוֹ וְנוֹתְנָהּ בְּתוֹךְ הַמִּנְעָל וְאֶת רַגְלוֹ וְנוֹתְנוֹ בְּתוֹךְ הַסַּנְדָּל. סָךְ שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטוֹבַּלֵייָא חֲדָשָׁה וְאֵינוֹ חוֹשֵׁשׂ. לֹא יִתְנֵנָּה עַל גַּבֵּי טַבֻּלָה שֶׁלְּשַׁייִשׁ וּמִתְעַגֵּל עָלֶיהָ. רַבָּן שִׂמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר. 91A somewhat shortened and rearranged copy of this text is in Sanhedrin 10:1:22" href="/Jerusalem_Talmud_Sanhedrin.10.1.22">Sanhedrin 10:1 Notes 103–112. Shabbat.60b">Babli Šabbat 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps92Deuteronomy.33.24">Deut. 33:24.. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails93Ecclesiastes.12.11">Eccl. 12:11. This is a pun equating מַשְׂמְרוֹת “nails” and מִשְׁמָרוֹת “watches” following Galilean pronunciation which did not differentiate between שׁ and שׂ. The watches are the 24 clans of priests (1Chr. 24), each of which was serving in the Temple for one week. Rebbi would not put 12 nails on each shoe since even numbers are considered unlucky., since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails94In the Shabbat.60b">Babli 60b, the equivalent of כילבית is כלבוס.. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape95It is forbidden to scrape off dirt from one’s shoes on the Sabbath (except in an unprofessional way, with the blunt back of a knife); Shabbat.141b">Babli 141b. old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya96Rebbi certainly is of the authorities of first rank.. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi97This is a Babylonian story; with the Sanhedrin text one has to red “Rav”. and were oiling and rinsing, but not scraping. 98The remainder of this paragraph originally is from Sheviit 8:8:3-4" href="/Jerusalem_Talmud_Sheviit.8.8.3-4">Ševiˋit 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products. These rules are transferred here to the Sabbath. Shabbat.141b">Babli 141b. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.
אֵין לוֹבְשִׁין מִנְעָלִין וְסַנְדָּלִין חֲדָשִׁים אֶלָּא אִם כֵּן לָֽבְשָׁן וְהָלַךְ בָּהֶן מִבְּעוֹד יוֹם. כַּמָּה יְהֵא בְהִילּוּכָן. בְּנֵי בֵרַתֵיהּ דְּבַר קַפָּרָא אָֽמְרִין. מִבֵּית רַבָּא דְּבַר קַפָּרָא עַד בֵּית רַבֵּיהּ דְרִבִּי הוֹשֵׁעַ. צִיפּוֹרָאֵי אָֽמְרִין. מִן כְּנִישְׁתָּא דְבַבְלָאֵי עַד דַּרְתֵיהּ דְרִבִּי חָמָא בַּר חֲנִינָה. טִיבֵּרִאֵי אָֽמְרִין. מִן סִדְרָא רוֹבָא עַד חָנוּתֵיהּ דְרִבִּי הוֹשַׁעְיָה. One does not wear new boots and sandals except if he wore and walked in them during daytime99On Friday.. How far should he walk? The sons of Bar Qappara’s daughter said, from the House of Study of Bar Qappara100In the village of Dabbara (Golan) where the lintel of Bar Qappara’s House of Study was excavated. to the House of Rebbi Hoshea’s teacher. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store.
סַנְדָּל שֶׁנִּפְסְקוּ אָזְנָיו שֶׁנִּפְסְקוּ חַבָּטָיו שֶׁנִּפְסְקוּ תֻּרְסִיּוֹתָיו אוֹ שֶׁפִּירְשָׁה רוֹב אַחַת מִכַּפָּיו טָהוֹר. נִפְסְקָה אַחַת מֵאָזְנָיו אַחַת מֵחַבָּטָיו אַחַת מִתֻּרִסִיּוֹתָיו אוֹ שֶׁפִּירְשׁוּ רוֹב מִכַּפָּיו טָמֵא. רִבִּי יְהוּדָה אוֹמֵר. הַפְּנִימִית טְמֵאָה וְהַחִיצוֹנָה טְהוֹרָה. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי טֶבֶלַיי חָנִין בַּר בָּא בְשֵׁם רַב. הֲלָכָה כְּרִבִּי יְהוּדָה לְעִנְייָן שַׁבָּת. 101This paragraph and the next are also in Yevamot 12:2:3-5" href="/Jerusalem_Talmud_Yevamot.12.2.3-5">Yebamot 12:2 (Notes 62–80, א).“A sandal whose holes, edges, or loops102Explanation of Arukh, Arabic שראך “loop, net”. are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of its soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.”103Tosephta Kelim Baba Batra 4:5; Shabbat.112a">Babli Šabbat 112a.
Ritual impurity biblically is restricted to Jewish persons, food, vessels and tools, and a leprous house. If a vessel or tool was damaged beyond repair, it becomes ritually pure. As usual, impure means “a possible candidate for impurity” and pure “unable to become impure.” Rebbi Jehudah holds that people will repair even serious damage to their shoes if it can be done so as not to be noticed in public. The rabbis hold that even in such cases, people will not repair severely damaged shoes.
R. Jehudah holds that a person will repair sandals when the repair is not immediately visible from the outside. Therefore, if a strap or hole for the shoelaces is torn at the instep, towards the other foot, the shoe remains usable. The majority holds that one torn strap or a partially torn sole can always be repaired. Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned104The same statement in Shabbat.112b">Babli, Šabbat 112b..
רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה לֵיהּ עוֹבְדָא. שְׁלַח לְרִבִּי יַעֲקֹב בַּר אָחָא גַּבֵּי רִבִּי חִייָא בַּר בָּא. אֲמַר לֵיהּ. כְּשֵׁם שֶׁהֵן חֲלוּקִין בַּשַּׁבָּת כָּךְ הֵן חֲלוּקִין בַּטּוּמְאָה. וְהוֹרֵי לֵיהּ כְּרַבָּנִן. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. וְשָׁמַע מֵימַר הֲלָכָה כְּרִבִּי יְהוּדָה וְהוּא מוֹרֵי לֵיהּ כְּרַבָּנִין. A case came before Rebbi Samuel bar Rav Isaac. He sent Rebbi Jacob bar Aḥa to ask Rebbi Ḥiyya bar Abba. He said to him, just as they disagree about the Sabbath so they disagree about impurity, and instructed him following the rabbis105R. Ḥiyya bar Abba, following his teacher R. Joḥanan (in a first version). The Babli holds that this tradition of R. Joḥanan is not trustworthy. It is possible that the Yerushalmi agrees since R. Joḥanan is not mentioned here, but only his students and later Amoraim.. Rebbi Samuel bar Rav Isaac asked himself: One heard saying, practice follows Rebbi Jehuda, and he instructed him following the rabbis?
רִבִּי אָחָא בַּר יִצְחָק הֲוָה לֵיהּ עוֹבְדָא. שְׁלַח שְׁאַל לְרִבִּי זְעִירָא. רִבִּי זְעִירָא שָׁאַל לְרִבִּי אִימִּי. אָמַר לוֹ. וּכְדִבְרֵי מִי שֶׁהוּא מְטַמֵּא אָסוּר לָצֵאת בּוֹ. כְּדִבְרֵי מִי שֶׁהוּא מְטָהֵר מוֹתָּר לָצֵאת בּוֹ. וְלָא אַפִּיק גַּבֵּי כְּלוּם. A case came before Rebbi Aḥa bar Isaac. He sent to ask Rebbi Zeˋira and Rebbi Zeˋira asked Rebbi Immi. The latter said to him: Following the words of him who declares impure, it is permitted to go out on it on the Sabbath. Following the words of him who declares pure, it is forbidden to go out on it on the Sabbath. He did not get anything out of him106He refused to decide betweenRav and the Galilean rabbis. Note that all persons mentioned here are Babylonians; those with the title “Rebbi” are immigrants to Galilee..
תַּנֵּי. אֲבָל מְטַייֵל הוּא בָּהֶן עַד שֶׁהוּא מַגִּיעַ עַד פֶּתַח חֲצֵירוֹ. רִבִּי אָחָא וְרִבִּי זְעִירָא הֲווֹן מְטַייְלִין בְּאִיסְטְרָטִין. אִיפְסִיק סַנְדָּלֵיהּ דְּרִבִּי אָחָא. מִן דְּמַטוּן לְפוּלֵי אָמַר לֵיהּ. זֶהוּ פֶתַח חֲצֵירָךְ. רִבִּי אָחָא כָּרִיךְ סִבְנֵיהּ עֲלֵיהוֹן. רִבִּי אַבָּהוּ כָּרוּךְ אַגִּיד מלבניקי. סָבַר רִבִּי אַבָּהוּ. אַגּוּד מלבניקי מִן הַמּוּכָן הוּא. רִבִּי יוֹנָה טָֽלְקֵיהּ דַּחֲלִיטְרָה וִיקָר אוּף צִיבְחַד הֲוָה סִידְרָה יְקִיר. רִבִּי אֶלְעָזָר מְטַלֵּק לֵיהּ. רִבִּי יִרְמְיָה בָעֵי קוֹמֵי רִבִּי זְעִירָא. מָהוּ לְהַחֲלִיף. אָמַר לֵיהּ. שָׁרֵי. אֲפִילוּ כֵן אָמַר לֵיהּ. פּוּק חֲמִי חַד סִיב וּסְמוֹךְ עֲלוֹי. נְפַק וְאַשְׁכַּח לְרִבִּי בָּא בַּר מָמָל וּשְׁאַל לֵיהּ וּשְׁרָא. אָמַר רִבִּי יוֹסֵי. מַתְנִיתִין אָֽמְרָה שֶׁהוּא מִין מַלְבּוּשׁ. דְּתַנִּינָן. אוֹ בְשֶׁלִּשְׂמֹאל בַּיָּמִין חֲלִיצָתָהּ כְּשֵׁירָה. הָדָא דְתֵימַר לָאוֹרֶךְ. אֲבָל לָרוֹחָב צָרִיךְ שֶׁיְּהֵא חוֹפֶה אֶת רוֹב הָרֶגֶל. It was stated: But he may walk on it until he reaches the entrance of his courtyard107Even if a sandal is torn and no longer is a piece of clothing that may be moved on the Sabbath, one may walk on it until one reaches one’s courtyard where it can be left and picked up after the Sabbath. Shabbat.112">Babli 112a/b.. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway108Latin strata (sc. via).. The sandal of Rebbi Aḥa was torn. When they came to the city gate109Greek πύλη., Rebbi Zeˋira told him, that is the entrance of your courtyard110As a rabbi, you must be more strict than people in general.. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow111Reading with I. Löw מלכניקי, Arabic ملوحا corchorus olitorius, a kitchen vegetable, relative of jute. He derives the name from Greek μολόχη, ἡ “mallow”. In the Shabbat.112a">Babli, Sabbath 112a, R. Abbahu told R. Jeremiah to use textile fiber to lightly bind around a torn sandal.. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used112As raw textile fiber, its use on the Sabbath would be forbidden. But as kitchen herb it is food and permitted to be used on the Sabbath.. Rebbi Jonah threw them away before the fried food [store]113The passage is difficult to understand; in the parallel in Yebamot the word [store] is added. Since the store is supposed to be closed on the Sabbath, it just indicates that R. Jonah took off his sandals far from his home when a shoelace broke on the Sabbath.
For the translation of חליטר cf. Sheviit 7:1:17" href="/Jerusalem_Talmud_Sheviit.7.1.17">Ševiˋit Chapter 7, Note 84. It is not necessary to translate טלק “to throw away” (documented from the Targumim); most of the meanings of Arabic طلق will be acceptable, such as “to take off, let go, loosen.”. That is little honor. The honor of Rebbi Eleazar obliged him to take it off114Immediately when a shoelace broke.. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch115May one switch left and right sandal on the Sabbath if an outside eye was broken to hide the defect from sight?? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing116Yevamot 12:2:1-3:2" href="/Jerusalem_Talmud_Yevamot.12.2.1-3.2">Mishnah Yebamot 12:2 proves that sandal switching is practiced also on weekdays; therefore, it is permitted on the Sabbath since the switched sandals are legitimate pieces of clothing. Ḥalîṣah is the ceremony which releases the widow of a childless man from the obligation to marry the levir.: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot117This has nothing to do with the prior discussion; it shows what is meant in the Mishnah which states that sandals with torn soles are acceptable to be worn on the Sabbath. With the text in Yebamot one has to switch the places of “length” and “width”..
וְלֹא בַיָחִיד. אָמַר רִבִּי אַבָּא. מִפְּנֵי הַחֲשָׁד. שֶׁלֹּא יֹאמְרוּ. אִישׁ פְּלוֹנִי נִפְסַק סַנְדָּלוֹ וּתְלָאוֹ בֵית שִׁיחְיוֹ. “Nor with a single one.” Rebbi Abba said, because of the suspicion. That they should not say Mr. X’s sandal was torn and and he put it under his arm pit118And carry it in the public domain..
בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה. הָא אִם יֵשׁ בְּרַגְלוֹ מַכָּה הוּא נוֹתֵן. עַל אֵי זֶה מֵהֶן הוּא נוֹתֵן. שְׁמוּאֵל אָמַר. עָל אוֹתָהּ שֶׁאֵין בָּהּ מַכָּה הוּא נוֹתֵן. אִם אוֹמֵר אַתְּ. עָל אוֹתָהּ שֶׁיֵּשׁ בָּהּ מַכָּה הוּא נוֹתֵן. מָאן צְייָר לֵיהּ דְּלָא יִתֵּן עַל חוֹרְתֵיהּ. רִבִּי יוֹחָנָן אָמַר. עָל אוֹתָהּ שֶׁיֵּשׁ בָּהּ מַכָּה הוּא נוֹתֵן. שִׁמְעוֹן בַּר בָּא הֲוָה מְשַׁמֵּשׁ קוֹמֵי רִבִּי יוֹחָנָן וַהֲוָה מוֹשִׁיט לֵיהּ סַנְדָּלֵיהּ כְּהָדָא דְּתַנֵּי בְדֶרֶךְ הָאָרֶץ. כְּשֶׁהוּא נוֹעֵל נוֹעֵל שֶׁלְּיָמִין וְאַחַר כָּךְ נוֹעֵל שֶׁלִּשְׂמֹאל. וּכְשֶׁהוּא חוֹלֵץ חוֹלֵץ שֶׁלִּשְׂמֹאל וְאַחַר כָּךְ חוֹלֵץ שֶׁלְּיָמִין. אָמַר לֵיהּ רִבִּי יוֹחָנָן. בַּבְלַייָא. לֹא תַעָבִד כֵּן. שֶׁהָרִאשׁוֹנִים לֹא הָיוּ עוֹשִׂין כֵּן. אֶלָּא כְּשֶׁהוּא נוֹעֵל נוֹעֵל שֶׁלִּשְׂמֹאל וְאַחַר כָּךְ נוֹעֵל שֶׁלְּיָמִין. שֶׁלֹּא תְהֵא נִרְאֵית שֶׁלְּיָמִין פְּגוּמָה. הָדָא אָֽמְרָה. עָל אוֹתָהּ שֶׁיֵּשׁ בָּהּ מַכָּה הוּא נוֹתֵן. אֲמַר לֵיהּ. אִין בַּבְלַייָא דְקַמְתֵּיהּ עֲלֵיהּ. “If he does not have a wound on his foot.” 119The entire argument, partially attributed to other authors, is reformulated in the Shabbat.61a">Babli, 61a. Therefore if he has a wound on his foot he may wear one. On which foot does he wear it? Samuel said, he wears it on the one which has no wound. If you would say that he wears it on the one which has the wound, how does he tie it that he could not put it on the other120If the wound dressing is hidden in the shoe, nobody would see that the person wears only one shoe because of a wound.? Rebbi Joḥanan said, he wears it on the one which has the wound. Simeon bar Abba served Rebbi Joḥanan; he brought him his sandals as it was stated in Derekh Ereṣ121Chapter 10.: When he puts them on, he puts the right foot one on first and after this the left foot one, when he removes them he removes the left foot one and after this the right foot one. Rebbi Joḥanan said to him, Babylonian, you should not act in this way for the earlier generations did not do this. But when he puts them on, he puts the left foot one on first and after this the right foot one, that the right side one should not look deficient. This implies that he wears it on the one which has the wound122The argument presented by Simeon bar Abba. If one wears a right side shoe alone only if there is a wound, the wound must be on the right hand side. This proves R. Joḥanan’s statement.. He told him, yes, Babylonian, you got it.
יוֹצְאִין בִּתְפִילִּין עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְאֵין יוֹצְאִין בְּסַנְדָּל מְסוּמָּר עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. מַה בֵין זֶה לָזֶה. זֶה דַּרְכּוֹ לַחֲלוֹץ. וְזֶה אֵין דַּרְכּוֹ לַחֲלוֹץ. One may go out on Friday towards nightfall with phylacteries, but one may not go out on Friday towards nightfall with nailed shoes. What is the difference between them? These one usually takes off, those one does not usually take off123Neither phylacteries nor nailed shoes may be worn in the public domain on the Sabbath. As the Shabbat.12a">Babli 12a explains, there is a duty to be aware of phylacteries when one wears them; therefore one will be aware of the duty to remove them. But nailed shoes may be worn without remembering that one is wearing them; there is nothing at nightfall to remind the wearer of his duty to remove them..
אֵי זֶהוּ קַמֵּיעַ מוּמְחֶה. כָּל־שֶׁרִיפֶּא בוֹ וְשָׁנָה וְשִׁילֵּשׁ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. נֶאֱמָן הָרוֹפֵא לוֹמַר. קַמֵּיעַ זֶה מוּמְחֶה רִיפִּיתִי בוֹ וְשָׁנִיתִי וְשִׁילַּשְׁתִּי. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. רִיפֵּא לְאָדָם אֶחָד נֶאֱמָן לְאָדָם אֶחָד. לִשְׁנַיִם נֶאֱמָן לִשְׁנַיִם. לִשָׁלֹשָׁה נֶאֱמָן לְכָל־אָדָם. “What is an expert amulet? Any with which one healed, and repeated, and did it a third time.”124Shabbat.61a">Babli 61a, Tosephta 4:9. Rebbi Abbahu in the name of Rebbi Joḥanan: A healer can be trusted when he says, with this expert amulet I healed, and repeated, and did it a third time. Rebbi Samuel in the name of Rebbi Zeˋira: If he healed one person he is trustworthy for one person, for two persons he is trustworthy for two persons, for three persons he is trustworthy for everybody.
יוֹצְאִין בְּקַמֵּיעַ מוּמְחֶה בֵּין בִּכְתָב בֵּין בָּעֲשָׂבִים. וּבִלְבַד שֶׁלֹּא יִתְנֶנּוּ לֹא בְשֵׁיר וְלֹא בְטַבַּעַת. בָּעוּן קוֹמֵי רִבִּי יוּנָתָן. מָהוּ מִיתְנִיתֵיהּ בְּהָהֵן סִילוֹנָה. אָמַר לֵיהּ. וּבִלְבַד שֶׁלֹּא יִתְנֶנּוּ לֹא בְשֵׁיר וְלֹא בְטַבַּעַת. בָּעוּן קוֹמֵי רִבִּי יוּנָתָן. מָהוּ מַפִּיק בְּהַהוּא מוֹמְייַקָה. אָמַר לוֹן. מִשֵׁם תַּכְשִׁיט. אִי מִשֵׁם תַּכְשִׁיט הֲוָא לוֹ וְדָנִיֵּאל לוֹסַר. וְהַֽמְנִיכָ֤א דִי־דַֽהֲבָא֙ עַל־צַוְּארֵיהּ. אִי מִשֵּׁם מַשׂאוּי בַשַּׁבָּת. נֵימָא. כָּל־הַמְחוּבָּר לִכְסוּת הֲרֵי הוּא כִכְסוּת. “One may go out with an expert amulet whether written or based on herbs, on condition that it be put neither in a chain nor in a ring.”125As Babli and Tosephta explain, since chain and ring are forbidden, people would not realize that one wears them for a legitimate purpose. They asked before Rebbi Jonathan, may it be put in a tube? He answered him, “on condition that it be put neither in a chain nor in a ring.” They asked before Rebbi Jonathan, may one go out with a necklace? He said, because of jewelry. If because of jewelry, Daniel should have prohibited, and a golden necklace around his neck126Daniel.5.7">Dan. 5:7. Since Daniel accepted the golden chain he must have worn it also on the Sabbath.. If127Babylonian spelling; the Yerushalmi form would have been אין. because of a load on the Sabbath, we may say128Babylonian spelling; the Yerushalmi form would have been נימר. that anything connected to a garment is like a garment.
רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹסֵי. מַכָּה שֶׁנִּתְרַפְּאָת נוֹתְנִין עָלֶיהָ רְטִייָה. שֶׁאֵינָהּ אֶלָּא כְּמַשְׁמֵרָה. רִבִּי אָבוּן בְּשֵׁם רַבָּנִין דְּתַמָּן. נוֹתְנִין עַל גַּבֵּי מַכָּה בַשַּׁבָּת. שֶׁאֵינוֹ אֶלָּא כְּמַשְׁמֵרָה. אָמַר רִבִּי תַנְחוּמָא. חוּץ מֵעָלֵי גְפָנִים שֶׁהֵן לִרְפוּאָה. Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose: One may put a dressing on a healed wound since it is only protective. Rebbi Abun in the name of the rabbis there: One may put it on a wound on the Sabbath since it is only protective. Rebbi Tanḥuma said, except vine leaves which only are for healing129The paragraph is repeated in Eruvin 10:11:4" href="/Jerusalem_Talmud_Eruvin.10.11.4">Eruvin Chapter 10, Note 137, ז.
Compounding medicines on the Sabbath is biblically forbidden (except in case of a life-threatening disease.) Other healing actions are rabbinically forbidden, but purely protective action is not..
אָמַר רִבִּי חוּנָה. הָדָא פוּאָה עִקָּר טַב סַגִּין טַב הוּא. כַּד דְּאִית בֵּיהּ חֲמִשָּׁה קִטְרִין. שִׁבְעָה קִטְרִין. תִּשְׁעָה קִטְרִין טָבָא סַגִּין. וּבִלְחוּד דְּלָא יִתֵּן מַיי. Rebbi Ḥuna said, madder is a good root, the more the better. If it has five knots or seven knots, the best has nine knots, only if it does not ooze fluid130The Shabbat.66b">Babli 66b is more explicit. It refers the statement to Mishnah 9, that boys may go out with knots, plants knotted as necklaces. Three madder knots protect, 5 heal, and 7 protect against witchcraft..
אֵין קוֹרִין פָּסוּק עַל גַּבֵּי מַכָּה בַשַּׁבָּת. וְהָדֵין דְּקָרֵי עַל יַבְרוּחָה אָסוּר. בּוֹא וּקְרִי אֶת הַפָּסוּק הַזֶּה עַל בְּנִי שֶׁהוּא מִתְבְּעִת. תֵּן עָלָיו סֵפֶר תֵּן עָלָיו תְּפִילִּין בִּשְׁבִיל שֶׁיִּשָׁן. אָסוּר. וְהָא תַנֵּי. אוֹמְרִים הָיוּ שִׁיר פְּגוּעִין בִּירוּשָׁלִַם. אָמַר רִבִּי יוּדָן. כָּאן מִשֶּׁנִּפְגָּע כָּאן עַד שֶׁלֹּא נִפְגָּע. וְאֵי זֶהוּ שִׁיר פְּגוּעִין. יי מָה־רַבּ֣וּ צָרָ֑יי וְכָל־הַמִּזְמוֹר. יוֹשֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן עַד כִּֽי־אַתָּ֣ה יְי מַחְסִ֑י עֶ֝לְי֗וֹן שַׂ֣מְתָּ מְעוֹנֶֽךָ׃ One does not recite a verse over a wound on the Sabbath; the one which one recites about mandrakes131Mandrakes are mentioned in Genesis.30.14-16">Gen.30:14–16,Songs 7:14" href="/Song_of_Songs.7.14">Cant. 7:14. is forbidden. Come and recite this verse for my son who is afraid, put on him a scroll132A Torah scroll. It is forbidden to use sancta as charms., put on him phylacteries, so he will go to sleep, is forbidden. But did we not state, they used to recite the Song of the Afflicted in Jerusalem? Rebbi Yudan said, one means after he was hurt, the other before he was hurt133Reciting verses as prophylactics is permitted. Shabbat.61a">Babli 61a.. What is the Song of the Afflicted? Eternal, how many are my oppressors, and the entire Psalm134Psalms.3">Psalm 3.. Sitting in the shelter of the Most High up to: Truly, You, Eternal, are my refuge, the Most High you put as your help133Reciting verses as prophylactics is permitted. Shabbat.61a">Babli 61a..