משנה: מִי שֶׁאֲחָזוֹ בוּלְמוֹס מַאֲכִילִין אוֹתוֹ אֲפִילוּ דְבָרִים טְמֵאִים עַד שֶׁיֵּאוֹרוּ עֵינָיו. מִי שֶׁנְשָׁכוֹ כֶלֶב שׁוֹטֶה אֵין מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלוֹ. רִבִּי מַתְיָה בֶן חָרָשׁ מַתִּיר. וְעוֹד אָמַר רִבִּי מַתְיָה בֶן חָרָשׁ הַחוֹשֵׁשׁ בִּגְרוֹנוֹ מַטִּילִין לוֹ סַם בְּתוֹכוֹ בַּשַּׁבָּת מִפְּנֵי שֶׁהוּא סְפֵק נְפָשׁוֹת שֶׁכָּל־סְפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת׃ מִי שֶׁנָּפְלָה עָלָיו מַפּוֹלֶת סָפֵק הוּא שָׁם סָפֵק אֵינוֹ שָׁם סָפֵק חַי סָפֵק מֵת סָפֵק נָכְרִי סָפֵק יִשְׂרָאֵל מְפַקְחִין עָלָיו. מְצָאוּהוּ חַי מְפַקְּחִין עָלָיו וְאִם מֵת יַנִּיחוּהוּ׃ MISHNAH: A person suffering from boulimy132Greek βουλιμία. ἡ. “ravenous hunger”. It is presumed that the attack is life threatening. one feeds even impure food until his eyes light up. One does not feed the cover of a rabid dog’s liver to a person bitten by a rabid dog133Since this is not a recognized medical procedure., but Rebbi Matthew ben Ḥarash permits it134For him it is proven medical practice. In addition, Rebbi Matthew ben Ḥarash said, if somebody suffers from throat ache, one pours him medicine into it since it is an uncertainty of a danger to life, since any uncertainty of a danger to life pushes the Šabbath aside.
If a wall collapsed over somebody135On the Sabbath or the day of Atonement., it is uncertain whether he is there or not, whether he is alive or dead, whether he is a Gentile or a Jew, one digs him out136Even though this involves a Sabbath desecration.. If one finds him alive, one digs him out, if dead one shall leave him137Until after the end of Sabbath or holiday.
הלכה: מְנַיִין שֶׁמַּאֲכִילִין אוֹתוֹ דְּבֵילָה וְצִימּוּקִין שֶׁלְתְּרוּמָה. מִן הָדָא וַיִּתְּנוּ־לוֹ֩ פֶ֨לַח דְּבֵילָה וּשְׁנֵ֤י צִימּוּקִים. רִבִּי חוּנָה אָמַר. עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנוֹת שֶׁאָכַל דָּוִד בְּרַעֲבוֹן אֲכָלָן. רִבִּי יוֹחָנָן מַטְּתֵיהּ כֵּן וַאֲכַל מַה דְאַשְׁכַּח קֳדָמוֹי. וְקָרוּן עֲלוֹי הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ. תַּנֵּי. מַאֲכִילִין אוֹתוֹ אֶת הַכֹּל בְּקַל. נְבִילָה וּתְרוּמָה מַאֲכִילִין אוֹתוֹ מִתְּרוּמָה. טֵבֵל וּשְׁבִיעִית מַאֲכִילִין אוֹתוֹ שְׁבִיעִית. חַלָּה וְעָרְלָה צְרִיכָה. אָמַר רִבִּי יוֹסֵה. קְשִׁיתָהּ קּוֹמֵי רִבִּי בָּא. תְּרוּמָה בָּעֲוֹן מִיתָה. וּנְבִילָה בְלֹא תַעֲשֶׂה. וְאַתְּ אָמַר הָכֵין. כְּמָאן דְּאָמַר. מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. HALAKHAH: 122This paragraph should belong to the next Halakhah, discussion of Mishnah 5. From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins1231Sam. 30:12. Since the verse reports that the Egyptian recovered from having been without food for 72 hours, this sugary food is proven antidote to boulimy and may be given even from prohibited food.. Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger124He implies that Ahimelekh gave to David all shew breads of the Tabernacle (1Sam. 21:7) and he ate all of them. There are 12 breads, each of them 2 esronot(Lev.24:5). 24 esronot are 2.4 epha, or 7.2 seah, a volume of about 92 liter of flour. (Cf. S. Abramson, Sinai 63(1968), pp. 193–197.). This happened to Rebbi Joḥanan125An attack of boulimy. and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor126Eccl. 7:12.. It was stated: “One feeds him the least forbidden127If no kosher food is available at the moment. Babli 83a, Tosephta 4:4.. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce128While illegitimate use of heave oil for anointing is prohibited, it is mentioned in the framework of the farmer’s declaration in the Temple, which is a positive commandment. Overstepping the prohibition of anointing when it is forbidden legally is overstepping a positive commandment not under the scope of biblical penal law., one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic129Ḥallah as heave is a sanctum, forbidden to non-Cohanim. Its improper ingestion is a deadly sin. Usufruct of ˋorlah is forbidden to everybody as a simple prohibition.. Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition130Eating non-kosher meat is a simple prohibition punishable by 39 lashes., and you are saying so? Following him who said, they accepted the tithes voluntarily131In this opinion, tithes, heave, and Sabbatical produce are biblical obligations only if all 12 tribes are on their ancestral lands; today all these obligations were voluntarily accepted by the returnees from Babylon and have only rabbinic status.; Ševiˋit 6:1, Notes 11–13. But non-kosher food is biblically forbidden...
סִימָנֵי כֶּלֶב שׁוֹטֶה. פִּיו (סָתוּם) [פְּתוּחָה]. רִירוֹ יוֹרֵד. אָזְנָיו סְרוּחוֹת. זְנָבוֹ נָתוּן בֵּין שְׁתֵּי יְרֵיכוֹתָיו. מְהַלֵּךְ לִצְדָּדִין. וְהַכְּלָבִים נוֹבְחִין בּוֹ. וְיֶשׁ אוֹמְרִים. אַף הוּא נוֹבֵחַ וְאֵין קוֹלוֹ (הוֹלֵךְ) [נִשְׁמַע]. The characteristics138Greek σημεῖον, τό. of a rabid dog: His mouth is (closed) [open]139The text is brackets is the corrector’s, corresponding to the text in the Babli, 83b., his spittle drips, his ears are badly smelling, he tail is between his hips, he walks at an angle140His body makes a non-zero angle with the direction of his movement., the dogs bark at him, and some are saying, also he barks but his voice is not (carried) [heard]139The text is brackets is the corrector’s, corresponding to the text in the Babli, 83b..
מַה עִיסְקֵיהּ דְּהָדֵין כֶּלֶב שׁוֹטֶה. רַב וּשְׁמוּאֵל. חַד אָמַר. רוּחַ תְּזָזִית עוֹלָה עָלָיו. וְחוֹרָנָה אָמַר. אִשָּׁה עוֹשָׂה כְשָׁפִים וּבוֹדֶקֶת בּוֹ. גֶּרְמָנִי עַבְדֵּיהּ דְּרִבִּי יוּדָן נְשִׂייָא נְשָׁכוֹ כֶּלֶב שׁוֹטֶה וְהֶאֱכִילוֹ מֵחָצֵר כָּבֵד שֶׁלּוֹ. וְלֹא נִתְרַפֶּא מִיָּמָיו. אַל יֹאמַר לָךְ אָדָם שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה וְחָיָה. שֶׁעֲקָצוֹ חֲווַרְבָּר וְחָיָה. שֶׁבְּעַטָּתוֹ פִּרְדָה וְחָיָה. וּבִלְבַד פִרְדָּה לְבָנָה. What is the cause of a dog being rabid? Rav and Samuel. One is saying, a spirit of madness came over him. But the other one said, a woman uses him to try out witchcraft. German, the slave of Rebbi Yudan the Patriarch, was bitten by a rabid dog and he fed him the cover of its liver, but he never recovered. A person could never tell you that he was bitten by a rabid dog and survived, that he was stung by a brightly colored snake141A sign of a poisonous reptile. and survived, that he was kicked by a mule and survived, but only by a white mule142Babli Ḥulin7b; Yerushalmi Berakhot8:6, Notes 124–125.
מְנַיִין שֶׁסְּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַ֥ךְ אֶת־שַׁבְּתוֹתַיי תִּשְׁמֹ֑רוּ. מִיעוּט. אִית דְּבָעֵי מֵימַר. אָֽמְרָה תוֹרָה. חַלֵּל עָלָיו שַׁבָּת. והוּא יוֹשֵׁב וּמָשַׁמֵּר שַׁבָּתוֹת הַרְבֶּה. From where that any uncertainty of a danger to life pushes the Sabbath aside? Rebbi Abbahu in the name of Rebbi Joḥanan: Only you shall keep My Sabbaths;143Ex. 31:12. a diminution. Some want to say, the Torah said,144Since אַךְ everywhere is taken as sign of a diminution, but there is no indication of what is excluded from the observation of the Sabbath, the rabbinic authorities are empowered to determine the exclusion by an argument. Babli 85b, Mekhilta dR. Ismael, Ki Tlssa. desecrate the Sabbath for him, so he will dwell and keep many Sabbaths.
רִבִּי זְעוּרָה רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. מָבוֹי שֶׁכּוּלּוֹ גוֹיִם וְיִשְׂרָאֵל אֶחָד דָּר בְּתוֹכוֹ. וְנָֽפְלָה בוֹ מַפּוֹלֶת. מְפַקְּחִין עָלָיו בִּשְׁבִיל יִשְׂרָאֵל שֶׁלְשָׁם. עַד אֵיכָן. תְּרֵין אֲמוֹרִין. חַד אָמַר. עַד חוֹטְמוֹ. וְחוֹרָנָה אָמַר. עַד טִיבּוּרוֹ. מָאן דְּאָמַר. עַד חוֹטְמוֹ. בָּהוּא דַהֲוָה קַייָם. וּמָאן דְּאָמַר. עַד טִיבּוּרוֹ. בָּהוּא דַהֲוָה רָבִין. Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a wall collapsed in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew145Also quoted in Ketubot 1:10, Note 269.. How far146Since in the Mishnah it is stated that a live person has to be dug out completely, the question is how much of a person has to be uncovered in order to determine his death.? Two Amoraim. One said, up to his nose; the other said, up to his navel. He who said, up to his nose, about one who was healthy; he who said up to his navel, about one who was intoxicated147Reading רוי for רבי..
תַּנֵּי. (הַדַּיִין מְשׁוּבָּח. וְהַנִּשְׁאַל מְעַתֵּד.) [הַזָּרִיז מְשׁוּבָּח. וְהַנִּשְׁאַל מְגוּנֶּה] וְהַשּׁוֹאֵל הֲרֵי זֶה שׁוֹפֵךְ דָּמִים. It was stated: (The one who decided is praiseworthy, one who is asked has to be ready,)148The text in parentheses is the scribe’s. It was not understood by the corrector who partially substituted the Babli text.
The original text states that the rabbi who decided in advance to instruct his congregation to act immediately in cases of danger to life is praiseworthy, the one who is asked anyhow has to have his instructions ready without hesitation, and the one who wastes time to ask is a murderer. [the one who is quick is praiseworthy, the one who is asked is blameworthy,]149Corrector’s text. The first statement is from the Babli, 84b (Tosephta Šabbat15:11). The second clause is difficult to understand; what can a person do if he is asked? He is blameworthy if he does not cut the interrogator short and sends him to help others. and the one who asks is a spiller of blood.
תַּנֵּי. כָּל־דָּבָר שֶׁהוּא שֶׁל סַכָּנָה אֵין אוֹמְרִין. יֵעָשׂוּ דְבָרִים בַּגּוֹיִם וּבִקְטַנִּים. אֶלָּא אֲפִילוּ בִּגְדוֹלִים בִּיִשְׂרָאֵל. מַעֲשֶׂהַ שֶׁנָּֽפְלָה דְלֵיקָה בַּחֲצַירוֹ שֶׁלְיוֹסֵי בֶּן סִימַאי בְּשִׁיחִין. וְיָֽרְדוּ בְנֵי קַצְרָה שֶׁלְצִיפּוֹרִין לְכַבּוֹתוֹ וְלֹא הִנִּיחַ לָהֶן. אָמַר. הַנִּיחוֹ לַגַּבַּאי שֶׁיִּגְבֶּה אֶת חוֹבוֹ. מִיַּד קָשַׁר עַלָיו הֶעָנָן וְכִיבָּהוּ. וּבְמוֹצָאֵי שַׁבָּת שָׁלַח לְכָל־אֶחַד וְאֶחָד מֵהֶן סֶלַע. וּלְאִיפַּרְכוֹס שֶׁלָּהֶן חֲמִשִּׁים דֵּינָר. אָֽמְרוּ חֲכָמִים. לֹא הָיָה צָרִיךְ לַעֲשׂוֹת כֵּן. חַד נַפְּתַּיי הֲוָה מֵגִירֵיהּ דְּרִבִּי יוֹנָה. נָֽפְלַת דְלֵיקָתָא בִּמִגִירוּתֵיהּ דְּרִבִּי יוֹנָה. אֲזַל הַהוּא נַפְּתַּייָא בְעֵי מִטְפַּתָּהּ. וְלָא שָֽׁבְקֵיהּ רִבִּי יוֹנָה. אֲמַר לֵיהּ. בַּגְרָךְ מִדְּלִי. אֲמַר לֵיהּ אִין. וְאִישְׁתְּזִיב כּוּלַּהּ. רִבִּי יוּדָן דִּכָפַר אִמִּי פָּרַס גּוּלְתֵּיהּ עַל גָּדִישָׁא דְנוּרָא. עָֽרְקָה מִינֵּיהּ. 150This text also is in Nedarim 4:9 Notes 104–113. Šabbat 16, Notes 123–132; partially Tosephta Šabbat 15:15, Babli, Yoma 84b. It was stated: In any case of danger to life one does not say that the work be done by Gentiles or minors, but even by adult Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shihin, and the garrison of the barracks151Latin castra, -orum, n. “military camp, barracks, fortress.” of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due152Since the fire was on a Sabbath, he took it as divine punishment.. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander153Greek ἔπαρχος, ὁ, equivalent of Latin praefectus (castrorum). Tosephta Šabbat13:9 (ed. Liebermann). 50 denarii.” The Sages134For him it is proven medical practice said, there was no need for him to do that. A Nabatean was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes135On the Sabbath or the day of Atonement.. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the burning grain stack and the fire retreated from it.