Shabbat 221:1

הכל מודים במחמץ אחר מחמץ שהוא חייב שנאמר (ויקרא ו, י) לא תאפה חמץ (ויקרא ב, יא) לא תעשה חמץ במסרס אחר מסרס שהוא חייב שנאמר (ויקרא כב, כד) ומעוך וכתות ונתוק וכרות אם על כרות חייב על נתוק לא כל שכן אלא להביא נותק אחר כורת שהוא חייב ואלא בזקן

All agree that if one prepares it [a meal-offering] as leaven after another has prepared it as leaven,<span class="x" onmousemove="('comment',' I.e., the first kneads the dough after it was leaven, a second shapes it, and a third bakes it. ');">¹</span> he is culpable; because it is said, It shall not be baked leaven,<span class="x" onmousemove="('comment',' Lev. VI, 10. ');">²</span> it shall not be made leaven,<span class="x" onmousemove="('comment',' Ibid. II, 11. The repeated prohibition shows that every separate act of preparation entails guilt. ');">³</span>

והאמר ר' יוחנן הן הן החזירוני לנערותי אלא באשה ולר' יוחנן בן ברוקא דאמר על שניהם הוא אומר (בראשית א, כח) ויברך אותם אלהים ויאמר להם פרו ורבו מאי איכא למימר בזקינה אי נמי בעקרה:

If one castrates after another has castrated, he is culpable, for it is said, That which hath its stones bruised, or crushed, or broken, or cut away,<span class="x" onmousemove="('comment',' E. V. cut,' from the present discussion it appears, however, that the Talmud translates the word 'cut away'. ');">⁴</span> [ye shall not offer unto the Lord; neither shall ye do thus in your land]:<span class="x" onmousemove="('comment',' Ibid. XXII, 24. ');">⁵</span> now, if one is guilty for cutting [them] away, how much more so for breaking them!<span class="x" onmousemove="('comment',' Then why mention it? ');">⁶</span>

<big><strong>מתני׳</strong></big> החושש בשיניו לא יגמע בהן את החומץ אבל מטבל הוא כדרכו ואם נתרפא נתרפא החושש במתניו לא יסוך יין וחומץ אבל סך הוא את השמן ולא שמן וורד בני מלכים סכין שמן ורד על מכותיהן שכן דרכן לסוך בחול ר"ש אומר כל ישראל בני מלכים הם:

But it is to teach<span class="x" onmousemove="('comment',' Lit., 'bring'. ');">⁷</span> that if one castrates after another, he is culpable!<span class="x" onmousemove="('comment',' Hence even a castrate may not drink this potion. ');">⁸</span> — Rather it refers to an old man.<span class="x" onmousemove="('comment',' Who is in any case unable to beget children. ');">⁹</span>

<big><strong>גמ׳</strong></big> רמי ליה רב אחא אריכא דהוא רב אחא בר פפא לר' אבהו תנן החושש בשיניו לא יגמע בהן את החומץ למימרא דחומץ מעלי לשינים והכתיב (משלי י, כו) כחומץ לשינים וכעשן לעינים לא קשיא הא בקיוהא דפרי הא בחלא ואיבעית אימא הא והא בחלא הא דאיכא מכה הא דליכא מכה איכא מכה מסי ליכא מכה מרפי:

But R. Johanan said: It was those very [remedies]<span class="x" onmousemove="('comment',' The reference is to the remedies mentioned in Git. 70a. ');">¹⁰</span> which restored me to my youth?<span class="x" onmousemove="('comment',' And made me potent again. ');">¹¹</span> — Rather the reference [here] is to a woman.<span class="x" onmousemove="('comment',' Who is not commanded to procreate: hence she may sterilize herself. ');">¹²</span>

לא יגמע בהן את החומץ: והתניא לא יגמע ופולט אבל מגמע ובולע אמר אביי כי תנן נמי מתני' מגמע ופולט תנן רבא אמר אפי' תימא מגמע ובולע כאן לפני טיבול כאן לאחר טיבול

But according to R. Johanan b. Beroka, who said: Concerning both [man and woman] it is said, And God blessed them: and God said unto them, Be fruitful and multiply,<span class="x" onmousemove="('comment',' Gen. I, 28. This is understood as a positive command. ');">¹³</span> what can be said? — The reference [here] is to an old woman<span class="x" onmousemove="('comment',' 'Who certainly can not regain her youth in this respect. ');">¹⁴</span> or to a barren woman.

ונימא מדלפני טיבול שרי לאחר טיבול נמי שרי דשמעינן ליה לרבא דאית ליה הואיל

<b><i>MISHNAH</i></b>. IF ONE'S TEETH PAIN HIM, HE MUST NOT SIP VINEGAR THROUGH THEM,<span class="x" onmousemove="('comment',' This is healing which is forbidden on the Sabbath. ');">¹⁵</span> BUT MAY DIP [HIS BREAD IN VINEGAR] IN THE USUAL MANNER,<span class="x" onmousemove="('comment',' And eat the vinegar-soaked bread. ');">¹⁶</span> AND IF HE IS CURED, HE IS CURED. IF ONE'S LOINS PAIN HIM, HE MUST NOT RUB THEM WITH WINE OR VINEGAR, BUT HE MAY ANOINT THEM WITH OIL,<span class="x" onmousemove="('comment',' Since this is done even without intention of healing. ');">¹⁷</span>

דאמר רבא ליכא מידי דבשבת שרי וביום הכפורים אסור הואיל דבשבת שרי ביוה"כ נמי שרי

YET NOT ROSE OIL.<span class="x" onmousemove="('comment',' Which ordinary people use only as a remedy. ');">¹⁸</span> ROYAL CHILDREN MAY ANOINT THEIR WOUNDS WITH ROSE OIL, SINCE IT IS THEIR PRACTICE TO ANOINT THEMSELVES THUS ON WEEKDAYS. R. SIMEON SAID: ALL ISRAEL ARE ROYAL CHILDREN. <b><i>GEMARA</i></b>. R. Aha the Long, i.e., R. Ahab. Papa, pointed out a contradiction to R. Abbahu. We learnt: IF ONE HAS TOOTHACHE, HE MUST NOT SIP VINEGAR ON THEM. Shall we say that vinegar is beneficial to the teeth, — but it is written, As vinegar to the teeth, and as smoke to the eyes?<span class="x" onmousemove="('comment',' Prov. X, 26. ');">¹⁹</span>

הדר ביה רבא מהך ממאי דמהך הדר ביה דילמא מההיא הדר ביה לא ס"ד דתניא כל חייבי טבילות טובלין כדרכן בין בט' באב בין ביוה"כ:

— There is no difficulty: the one refers to vinegar of fruit;<span class="x" onmousemove="('comment',' Rashi: Wine not fully matured in the grapes — that is injurious. ');">²⁰</span> the other to acid. Alternatively, both refer to acid: one means where there is a wound; the other, where there is no wound.<span class="x" onmousemove="('comment',' Or, swelling. ');">²¹</span> If there is a wound it heals; if there is no wound it loosens [the teeth in the gums].

החושש במתניו כו': אמר ר' אבא בר זבדא אמר רב הלכה כר' שמעון למימרא דרב כר' שמעון סבירא ליה והאמר רב שימי בר חייא משמיה דרב האי מסוכרייא דנזייתא

HE MUST NOT SIP VINEGAR THROUGH THEM. But it was taught, He must not sip and eject, yet he may sip and swallow? — Said Abaye, When we learnt our Mishnah we too learnt of sipping and ejecting. Raba said, You may even say [that it refers to] sipping and swallowing: the one holds good before the dipping, the other after the dipping.<span class="x" onmousemove="('comment',' Bread dipped in vinegar was eaten before meals. Before one has done this he may sip vinegar for his tooth, as it merely looks like a substitute for soaked bread. But if he has already eaten, he is obviously sipping it now as a remedy only. ');">²²</span> But let us say, Since it is permitted before the dipping, it is permitted after the dipping too,<span class="x" onmousemove="('comment',' For a thing cannot be permitted during one portion of the Sabbath and forbidden during the other. ');">²³</span> for we know that Raba accepts this argument.<span class="x" onmousemove="('comment',' Lit., 'he accepts " since"'.="" ');"="">²⁴</span> For Raba said: There is nothing which is permitted on the Sabbath and forbidden on the Day of Atonement:<span class="x" onmousemove="('comment',' In the matter of labour. ');">²⁵</span> since it is permitted on the Sabbath, it is permitted on the Day of Atonement too? He retracted from the present statement.<span class="x" onmousemove="('comment',' Sc. that which differentiates between before and after dipping. ');">²⁶</span> How do you know that he retracted from, this statement: perhaps he retracted from the other? — You cannot think so, For it was taught: All who are obliged to perform tebillah may do so in the normal way, both on the ninth of Ab and on the Day of Atonement.<span class="x" onmousemove="('comment',' It was in reference to this that Raba stated that what is permitted on the Sabbath is permitted on the Day of Atonement, and he is supported by a Baraitha. ');">²⁷</span> IF ONES LOINS PAIN HIM, etc. R. Abba b. Zabda said in Rab's name: The <i>halachah</i> is as R. Simeon. Shall we say that Rab holds with R. Simeon?<span class="x" onmousemove="('comment',' I.e., with his lenient rulings relating to the Sabbath. ');">²⁸</span> Surely R. Simeon son of R. Hiyya said in Rab's name: The stopper of the brewing vat<span class="x" onmousemove="('comment',' In which beer is kept during the process of brewing. The stopper was made of soft materials, such as rags, wound round the bung. ');">²⁹</span>