Talmud for Shabbat 217:8

ורמינהו רוחצים במי טבריא ובים הגדול אבל לא במי משרה ולא בימה של סדום קשיא ים הגדול אים הגדול

Rabina visited R. Ashi: He saw that an ass had trodden on his foot, and he was sitting and reducing the swelling in vinegar.20 Said he to him, Do you not accept R. Hillel's statement, Not vinegar? [A swelling on] the back of the hand or on the foot is different, he replied.21 Others state, He saw him reducing the swelling in wine. Said he to him, Do you not agree with what Raba said, The people of Mahoza, since they are delicate, even wine heals them, and you too are delicate? [A swelling on] the hand or on the foot is different, he replied, for R. Adda b. Mattenah said in Rab's name, [A blow on] the hand or on the foot is like an internal wound, and the Sabbath may be desecrated on its account.

Jerusalem Talmud Shabbat

⁷¹Babli 109a. One may bathe in the ocean and in the waters of Tiberias even though one intends to do this for medical purposes, but not in water used for soaking flax or in the Dead Sea⁷²Since everybody bathes both in the ocean or in the Sea of Galilee or the hot springs of Tiberias also on weekdays, nobody will notice that one bathes for medical reasons. But in a natural pond used to treat flax or in the Dead Sea one bathes only for medical reasons; this is rabbinically forbidden.. When? If he intended this for medical purposes; therefore to lift himself from impurity to purity it is permitted⁷³Using the pond or the Dead Sea as a miqweh cannot be forbidden since it is biblically justified.. Rebbi Samuel, Rebbi Berekhiah’s brother said, on condition that he not tarry⁷⁴Since immersion in a miqweh is done very quickly, staying in the water for more than a minimal time would be proof that the bathing was for medical purposes..

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