Shabbat 217:1

לגיגית תקצץ יד מסמא יד מחרשת יד מעלה פוליפוס תניא רבי נתן אומר בת חורין היא זו ומקפדת עד שירחוץ ידיו ג' פעמים א"ר יוחנן פוך מעביר בת מלך ופוסק את הדמעה ומרבה שיער בעפעפים תניא נמי הכי רבי יוסי אומר פוך מעביר בת מלך ופוסק את הדמעה ומרבה שיער בעפעפים

to the vat,<span class="x" onmousemove="('comment',' Which is to be filled with wine. ');">¹</span> let it be cut off: [because] the [unwashed] hand leads to blindness, the hand leads to deafness, the hand causes a polypus.<span class="x" onmousemove="('comment',' A morbid growth in the nose. ');">²</span> It was taught, R. Nathan said: It<span class="x" onmousemove="('comment',' The evil spirit that rests on the hands during the night. The belief in same is held to have been borrowed from the Persians, and many regulations were based thereon; v. Weiss, Dor, II, p. 13. ');">³</span>

ואמר מר עוקבא אמר שמואל עלין אין בהם משום רפואה אמר רב יוסף כוסברתא אין בה משום רפואה אמר רב ששת כשות אין בהן משום רפואה אמר רב יוסף כוסברתא אפילו לדידי קשה לי אמר רב ששת גרגירא אפילו לדידי מעלי ואמר מר עוקבא אמר שמואל כל מיני כשות שרו לבר מטרוזא

is a free agent, and insists [on remaining on the hands] until one washes his hands three times. R. Johanan said: Stibium removes [cures] the Princess,<span class="x" onmousemove="('comment',' The name of a demon afflicting the eye, also a certain disorder of the eye. Var. lec.: [H] the Nobleman's daughter, likewise with the same meaning. ');">⁴</span> stops the tears, and promotes the growth of the eye-lashes. It was taught likewise, R. Jose said: Stibium removes the Princess, stops the tears, and promotes the growth of the eye-lashes. Mar 'Ukba also said in Samuel's name: Leaves<span class="x" onmousemove="('comment',' 'Alin. Rashi: the name of a certain herb. ');">⁵</span>

אמר רב חסדא שריקא טויא שרי פיעפועי ביעי אסור דביתהו דזעירי עבדא ליה לחייא בר אשי ולא אכל אמרה ליה לרבך עבדי ליה ואכל ואת לא אכלת זעירי לטעמיה דאמר זעירי נותן אדם יין צלול ומים צלולין לתוך המשמרת בשבת ואינו חושש אלמא כיון דמשתתי הכי לאו מידי קעביד הכא נמי כיון דמיתכיל הכי לאו מידי קעביד

have no healing properties.<span class="x" onmousemove="('comment',' Therefore they may be applied to the eye on the Sabbath (Ri). ');">⁶</span> R. Joseph said: Coriander has no healing properties. R. Shesheth said: Cuscuta has no healing properties. R. Joseph observed: Coriander is injurious even to me.<span class="x" onmousemove="('comment',' Who am blind. ');">⁷</span> R. Shesheth observed: Eruca is beneficial even to me.<span class="x" onmousemove="('comment',' Though I possess good eyesight already. ');">⁸</span>

ואמר מר עוקבא מי שנגפה ידו או רגלו צומתה ביין ואינו חושש איבעיא להו חלא מאי אמר רב הלל לרב אשי כי הוינא בי רב כהנא אמרי חלא לא אמר רבא והני בני מחוזא כיון דמפנקי אפילו חמרא נמי מסי להו

Mar 'Ukba said in Samuel's name: All kinds of cuscuta are permitted, except teruza.<span class="x" onmousemove="('comment',' A kind of cucumber or melon possessing medicinal properties. These are used for no other purpose; hence they are forbidden (cf. p. 527, n. 16). ');">⁹</span> R. Hisda said: To glair roast meat<span class="x" onmousemove="('comment',' Rashi; R. Han.: to strain off the juice of melon, which is taken as a laxative. V. Tosaf. a.l. ');">¹⁰</span> is permitted; to make hashed eggs<span class="x" onmousemove="('comment',' I.e., a hash of roasted eggs beaten up. ');">¹¹</span>

רבינא איקלע לבי רב אשי חזייה דדריכא ליה חמרא אגבא דכרעיה ויתיב קא צמית ליה בחלא אמר ליה לא סבר לה מר להא דאמר רב הילל חלא לא א"ל גב היד וגב הרגל שאני

is forbidden. Ze'iri's wife made [it] for Hiyya b. Ashi,<span class="x" onmousemove="('comment',' Rashi: roast meat glared. ');">¹²</span> but he did not eat it. Said she, 'I have made this for your teacher [Ze'iri] and he ate, yet do you not eat'!-Ze'iri follows his view. For Ze'iri said: One may pour clear wine and clear water through a strainer on the Sabbath, and he need have no fear.<span class="x" onmousemove="('comment',' Of transgression. ');">¹³</span> This proves that since it can be drunk as it is,<span class="x" onmousemove="('comment',' Without straining. ');">¹⁴</span>

איכא דאמרי חזייה דקא צמית ליה בחמרא אמר ליה לא סבר לה מר להא דאמר רבא הני בני מחוזא כיון דמפנקי אפי' חמרא נמי מסי להו ומר נמי הא מפנק אמר ליה גב היד וגב הרגל שאני דאמר רב אדא בר מתנה אמר רב גב היד וגב הרגל הרי הן כמכה של חלל ומחללין עליהן את השבת

he does nothing;<span class="x" onmousemove="('comment',' Though one may not filter muddy wine on the Sabbath. ');">¹⁵</span> so here too, since it can be eaten as it is,<span class="x" onmousemove="('comment',' Without the covering of eggs. ');">¹⁶</span> he does nothing.

ת"ר רוחצים במי גרר במי חמתן במי עסיא ובמי טבריא אבל לא בים הגדול ולא במי משרה ולא בימה של סדום

Mar 'Ukba also said: If one knocks his hand or foot, he may reduce the swelling with wine, and need have no fear. The scholars asked: What about vinegar? Said R. Hillel to R. Ashi, When I attended R. Kahana's academy they said, Not vinegar.<span class="x" onmousemove="('comment',' Its purpose is too obviously medicinal. ');">¹⁷</span> Raba observed: But the people of Mahoza,<span class="x" onmousemove="('comment',' V. p. 150, n. 11. ');">¹⁸</span> since they are delicate, even wine heals them.<span class="x" onmousemove="('comment',' Their skin is so delicate that even wine acts like vinegar upon it. Hence they would only use it medicinally, and therefore it is forbidden. ');">¹⁹</span>

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.<span class="x" onmousemove="('comment',' It was the Sabbath. ');">²⁰</span> 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.<span class="x" onmousemove="('comment',' A bruise there is dangerous. ');">²¹</span> 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.

א"ר יוחנן לא קשיא הא ר"מ הא ר' יהודה דתנן כל הימים כמקוה שנאמר (בראשית א, י) ולמקוה המים קרא ימים דברי ר"מ ר' יהודה אומר ים הגדול כמקוה ולא נאמר ימים אלא שיש בו מיני ימים הרבה

Our Rabbis taught: One may bathe in the water of Gerar,<span class="x" onmousemove="('comment',' Gerar was the seat of a Philistine prince (Gen. X, 19; XX, 1 et seq; I Chron. IV, 39) whose site has not been identified with certainty. Some think it was southwest of Kadesh; others, that it vas south of Gaza. ');">²²</span> in the water of Hammethan,<span class="x" onmousemove="('comment',' The word means 'hot Springs'. It was a town a mile away from Tiberias. ');">²³</span> in the water of Essa,<span class="x" onmousemove="('comment',' Supposed to be east of the lake of Tiberias, v. Neub. Geogr. p. 38; Jast. s.v. ');">²⁴</span>

רבי יוסי אומר כל הימים מטהרין בזוחלין ופסולים לזבים ולמצורעים ולקדש בהן מי חטאת מתקיף לה רב נחמן בר יצחק

and in the water of Tiberias,<span class="x" onmousemove="('comment',' Though all these are salty, it is permitted, as it does not look that one is bathing particularly for medicinal purposes (v. p. 527, n. 16). ');">²⁵</span> but not in the Great Sea [the Mediterranean], or in the water of steeping,<span class="x" onmousemove="('comment',' In which flax was steeped. ');">²⁶</span> or in the Lake of Sodom. But this contradicts it: One may bathe in the water of Tiberias and in the Great Sea, but not in the water of steeping or in the Lake of Sodom. Thus [the rulings on] the Great Sea are contradictory. — Said R. Johanan, There is no difficulty: one agrees with R. Meir, the other with R. Judah. For we learnt: All seas are like a mikweh,<span class="x" onmousemove="('comment',' v. Glos. They are like a mikweh in all respects, and not like a spring. The difference between these two are: (i) a zab can have his ritual bath in a spring, but not in a mikweh; (ii) the water of a spring, but not of a mikweh, is fit for sprinkling upon a leper (Lev. XIV, 5) and for mixing with the ashes of the red heifer (Num. XIX, 17); (iii) the water of a spring purifies when running, whereas a mikweh purifies only when its water is still (v. supra 65a bottom and b top and notes a.l.). — Since R. Meir maintains that all seas are alike, he draws no distinction in respect to bathing either, and permits it in the Great Sea too. ');">²⁷</span> for it is said, and the gathering of [mikweh] the waters called he Seas:<span class="x" onmousemove="('comment',' Gen. I, 10. ');">²⁸</span> this is R. Meir's view. R. Judah said: The Great Sea [alone] is like a mikweh, 'seas' being stated only because it contains many kinds of waters.<span class="x" onmousemove="('comment',' Many different rivers flow into the sea, hence the plural; but actually the verse refers to the Great Sea only. Thus he draws a distinction between the Great Sea and other seas, and so he also forbids bathing therein on the Sabbath. ');">²⁹</span> R. Jose maintained: All seas [including the Great Sea] purify when running,<span class="x" onmousemove="('comment',' Since that is the nature of seas. ');">³⁰</span> but they are unfit for zabim, lepers, and to be sanctified as the water of lustration.<span class="x" onmousemove="('comment',' I.e., to be mixed with the ashes of the red heifer. ');">³¹</span> R. Nahman b. Isaac demurred: