Reference for Shabbat 258:18
<br><br><big><strong>הדרן עלך מפנין</strong></big><br><br>
but if it is to ease one,<span class="x" onmousemove="('comment',' E.g., if one suffers from high blood.pressure. ');"><sup>17</sup></span> it does ease.<span class="x" onmousemove="('comment',' Even if performed immediately after a meal. ');"><sup>18</sup></span> When one is bled, drinking [is permissible] immediately; eating until half a <i>mil</i>.<span class="x" onmousemove="('comment',' I.e., as long as it takes to walk that distance-about nine minutes; v. supra 34b, 35a. ');"><sup>19</sup></span> The scholars asked: [Does this mean], immediate drinking is beneficial, but after that it is injurious; or Perhaps [after that] it is neither harmful nor beneficial? — The question stands over. The scholars asked: Is eating beneficial only until half a <i>mil</i>, but before or after it is harmful; or perhaps it is [then] neither harmful nor beneficial? The question stands over. Rab announced: A hundred gourds for one <i>zuz</i>, a hundred heads for one <i>zuz</i>, a hundred lips for nothing.<span class="x" onmousemove="('comment',' Rashi: gourds and animal-heads are but slightly beneficial, and they are worth having only when a hundred can be bought for one zuz; but the lips of animals are quite worthless. Tosaf., reading with R. Han. [H] instead of [H] translates: a hundred (surgeons') horns (i.e., bleedings) for one zuz, a hundred heads (i.e., hair cuttings) for one zuz, a hundred lips (trimmings of moustaches) for nothing, as this was free if done at the same time as the bleeding or hair cutting. Thus 'a day of lips' became a proverbial description of a day without profit. ');"><sup>20</sup></span> R. Joseph said: When we were at R. Huna's academy, on a day that the scholars took a holiday they would say, 'This is a day of lips,' but I did not know what they meant. WE TIE UP THE NAVEL-STRING. Our Rabbis taught: We tie up the navel-string. R. Jose said: We cut [it] too; and we hide the after-birth, so that the infant may be kept warm. R. Simeon b. Gamaliel said: princesses hide [it] in bowls of oil, wealthy women in wool fleeces, and poor women in soft rags. R. Nahman said in Rabbah b. Abbuha's name in Rab's name: The <i>halachah</i> is as R. Jose. R. Nahman also said in Rabbah b. Abbuha's name in Rab's name: The Sages agree with R. Jose in the case of the navel-string of twins, that we cut them. What is the reason? Because they pull upon each other.<span class="x" onmousemove="('comment',' Which endangers their lives. ');"><sup>21</sup></span> R. Nahman also said in Rabbah b. Abbuha's name in Rab's name: All that is mentioned in the chapter of rebuke<span class="x" onmousemove="('comment',' Wherein Ezekiel rebukes the Jews; ch. XVI. ');"><sup>22</sup></span> is done for a lying-in woman on the Sabbath. As it is said, And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee' thou wast not salted at all, nor swaddled at all.<span class="x" onmousemove="('comment',' Ezek. XVI, 4. ');"><sup>23</sup></span> 'And as for thy nativity, in the day thou wast born': hence an infant may be delivered on the Sabbath; 'thy navel was not cut': hence the navel-string is cut on the Sabbath: 'neither wast thou washed in water to cleanse thee': hence the infant is washed on the Sabbath; 'thou wast not salted at all': hence the infant is salted on the Sabbath; 'nor swaddled at all': hence the infant is swaddled on the Sabbath.<span class="x" onmousemove="('comment',' no note. ');"><sup>24</sup></span>