Nedarim 82

כחיזרא לדיקלי חד לתלתין יומין וכי תירייקי לגופא רב נחמן בר יצחק אמר לא היא ולא תירייקה

once in thirty days as thorns which surround [and protect] a palm tree, and as theriak<span class="x" onmousemove="('comment',' A certain compound believed to be an antidote against poisonous bites. ');">¹</span> to the body<span class="x" onmousemove="('comment',' I.e., the fever has a purging and purifying effect on the body. ');">²</span>

אמר רבה בר יונתן אמר רב יחיאל ערסן יפה לחולה לרפואתו מאי ערסן אמר ר' יונתן חושלא דשערי עתיקתא דריש נפיא אמר אביי בעיין בישולא כעין בישרא דתורא רב יוסף אמר סמידי דשערי עתיקתא דריש נפיא אמר אביי בעיין בישולא כבשרא דתורא

R. Nahman b. Isaac said: [I want] neither it nor its theriak. Rabbah b. Jonathan said in R. Jehiel's name: 'Arsan is beneficial for healing the sick. What is 'arsan? — Said R. Jonathan: Old peeled barley which sticks to the sieve.<span class="x" onmousemove="('comment',' On account of its fatness. Lit., 'of the top of the sieve'. ');">³</span>

א"ר יוחנן בורדם אין מבקרים ואין מזכירין שמו מ"ט א"ר אלעזר מפני שהוא כמעיין הנובע וא"ר אלעזר למה נקרא שמו בורדם שהוא כמעיין הנובע:

Abaye observed: They require boiling as the flesh of an ox. R. Joseph said: It is fine barley flour which sticks to the sieve; [whereupon] Abaye remarked: It needs as much boiling as the flesh of an ox. R. Johanan said: We must not visit one afflicted with burdam,<span class="x" onmousemove="('comment',' Dysentery, bloody flux; Rashi quotes a version burdas. ');">⁴</span>

ומרפאהו רפואת הנפש כו': היכי קתני אילימא דרפואת נפש בחנם רפואת ממון בשכר ליתני הכי מרפאהו בחנם אבל לא בשכר אלא רפואת נפש גופו רפואת ממון בהמתו א"ר זוטרא בר טוביה אמר רב אבל אומר לו סם פלוני יפה לה סם פלוני רע לה:

nor mention its [real] name. What is the reason? — R. Eleazar said: Because it is like a gushing well.<span class="x" onmousemove="('comment',' Not to shame the one afflicted with it. ');">⁵</span> R. Eleazar also said: Why is it called burdam? Because it is a gushing well.<span class="x" onmousemove="('comment',' The word is a compound; bor dam, a well of blood. ');">⁶</span>

<big><strong>מתני׳</strong></big> ורוחץ עמו באמבטי גדולה אבל לא בקטנה וישן עמו במטה

THE LATTER MAY AFFORD HIM A CURE OF LIFE BUT NOT A CURE OF MONEY. What does this mean? Shall we say that 'A CURE OF LIFE means without payment, and 'A CURE OF MONEY' is for a fee?<span class="x" onmousemove="('comment',' LIFE, Heb. nefesh. will then be the equivalent of desire (nefesh in Heb. sometimes bears that meaning, c.g., Gen. XXIII, 8: If it be your desire, Heb. nafshekem), i.e., of his own free will. The Mishnah then will refer to the doctor being a muddar (v. Glos.), who may not accept a fee from the invalid. ');">⁷</span> Then let him [the Tanna] state: He may heal him without payment, but not for a fee? — But by 'A CURE OF LIFE' his own person is meant: whilst 'A CURE OF MONEY' refers to his cattle.<span class="x" onmousemove="('comment',' Hence, nefesh in the Mishnah is translated 'his soul', i.e., himself, whilst mamon (money) refers to his chattels. According to this interpretation the invalid is the muddar; nevertheless, the saving of life overrules other considerations. This is so, even if another doctor is available, for the skill of the first may be greater. In fact, the prohibition to heal his cattle holds good only if another doctor can he obtained, — Ran. ');">⁸</span>

ר' יהודה אומר בימות החמה אבל לא בימות הגשמים מפני שהוא מהנהו ומיסב עמו על המטה ואוכל עמו על השולחן אבל לא מן התמחוי אבל אוכל הוא עמו מן התמחוי החוזר:

R. Zutra b. Tobiah said in Rab's name: Nevertheless he may tell him: this drug is beneficial for it, that drug is injurious for it. <b><i>MISHNAH</i></b>. HE MAY BATHE TOGETHER WITH HIM IN A LARGE BATH, BUT NOT IN A SMALL ONE,<span class="x" onmousemove="('comment',' In a small one his own body perceptibly raises the level of the water, and also adds to its heat; he thereby benefits him. ');">⁹</span>

<big><strong>גמ׳</strong></big> תניא לא ירחץ עמו באמבטי ולא ישן עמו במטה בין גדולה בין קטנה דברי רבי מאיר רבי יהודה אומר גדולה בימות הגשמים וקטנה בימות החמה מותר רוחץ עמו באמבטי גדולה ומזיע עמו בקטנה אבל מיסב עמו על המטה ואוכל עמו על השולחן אבל לא מן התמחוי אבל אוכל הוא מן התמחוי החוזר א"ר יוסי בר חנינא מן התמחוי החוזר לבעה"ב:

HE MAY SLEEP IN A BED WITH HIM. R. JUDAH SAID: [ONLY] IN SUMMER, BUT NOT IN WINTER, BECAUSE HE [THEREBY] BENEFITS HIM.<span class="x" onmousemove="('comment',' By adding warmth. ');">¹⁰</span> HE MAY RECLINE ON A COUCH<span class="x" onmousemove="('comment',' Even in winter, as no benefit is gained. ');">¹¹</span>

<big><strong>מתני׳</strong></big> לא יאכל עמו מן האבוס שלפני הפועלים ולא יעשה עמו באומן דברי רבי מאיר וחכ"א עושה והוא ברחוק ממנו:

OR EAT AT THE SAME TABLE WITH HIM<span class="x" onmousemove="('comment',' This is not forbidden lest he eat of the other's portion. ');">¹²</span> BUT NOT OUT OF THE SAME DISH;<span class="x" onmousemove="('comment',' A large bowl was sometimes placed on the table, from which all ate. The maddir and the muddar may not eat out of the same bowl, lest the former take too little from it and thereby benefit the latter. ');">¹³</span>

<big><strong>גמ׳</strong></big> בקרוב לא פליגי דאסיר כי פליגי ברחוק ר"מ סבר גזרינן רחוק משום קרוב דקא מרפי לה לארעא קמיה ורבנן סברי לא גזרי':

BUT HE MAY DINE WITH HIM OUT OF A BOWL WHICH RETURNS.<span class="x" onmousemove="('comment',' This is explained in the Gemara. ');">¹⁴</span> <b><i>GEMARA</i></b>. It was taught: He may not bathe together with him in a bath, or sleep in a bed with him, whether large or small: this is R. Meir's ruling. R. Judah said: A large one in winter, and a small one in summer are permitted.<span class="x" onmousemove="('comment',' In the first case the warmth is not appreciably increased, whilst in the second the increase is of no advantage. ');">¹⁵</span> He may bathe with him in a large bath, and may take a hot air bath with him [even] in a small one.<span class="x" onmousemove="('comment',' The addition of heat there being of no benefit. ');">¹⁶</span> He may recline on a couch with him, and eat at the same table, but not out of the same dish. Yet he may eat out of the same bowl that returns. R. Jose b. Hanina said: that means the bowl that returns to the host.<span class="x" onmousemove="('comment',' I.e., there is so much in it that it goes back to the host unemptied. Another meaning: that continually goes back to the host to be replenished. In that case the maddir does not benefit the muddar by taking a small portion. ');">¹⁷</span> <b><i>MISHNAH</i></b>. HE MAY NOT EAT WITH HIM OUT OF THE BOWL PUT BEFORE WORKMEN,<span class="x" onmousemove="('comment',' The employer used to provide a large bowl of food for his workmen, out of which they all ate. ');">¹⁸</span> NOR MAY HE WORK WITH HIM ON THE SAME FURROW: THIS IS R. MEIR'S VIEW. BUT THE SAGES SAY: HE MAY WORK, PROVIDED HE IS AT A DISTANCE. <b><i>GEMARA</i></b>. There is no dispute at all that they may not work near [each other]. They differ only in reference to [working at] a distance. R. Meir maintains: We forbid at a distance as a preventive measure on account of nearby, for he [the maddir] softens the ground before him; while the Rabbis hold: We do not enact a preventive measure.