Shabbat 295:1

הלכה מחזירין את השבר רבה בר בר חנה איקלע לפומבדיתא לא על לפירקיה דרב יהודה שדריה לאדא דיילא א"ל זיל גרביה אזיל גרביה אתא אשכחיה דקא דריש אין מחזירין את השבר א"ל הכי אמר רב חנא בגדתאה אמר שמואל הלכה מחזירין את השבר א"ל הא חנא דידן והא שמואל דידן ולא שמיע לי ולאו בדינא גרבתיך:

The <i>halachah</i> is that one may reset a fracture.<span class="x" onmousemove="('comment',' He held that this is the correct reading of the Mishnah. ');">¹</span> Rabbah b. Bar Hanah visited Pumbeditha. He did not attend Rab Judah's session, [so] he sent Adda the waiter to him and said, 'Go and seize him.'<span class="x" onmousemove="('comment',' Rashi: take his coat until he comes. ');">²</span>

מי שנפרקה ידו כו': רב אויא הוה יתיב קמיה דרב יוסף שניא ליה ידיה א"ל הכי מאי אסור והכי מאי א"ל אסור אדהכי איתפח ידיה

So he went and seized him. When he [Rabbah] appeared, he found him [Rab Judah] lecturing, One may not reset a fracture. Said he to him, Thus did R. Hana of Bagdad say in Samuel's name: The <i>halachah</i> is that one may reset a fracture. Said he to him, Surely Hana is one of ours and Samuel is one of ours,<span class="x" onmousemove="('comment',' They are both of our district. ');">³</span> yet I have not heard this; did I then not summon you justly?<span class="x" onmousemove="('comment',' Otherwise we would have remained in error. ');">⁴</span>

א"ל מאי תיבעי לך הא תנן מי שנפרקה ידו או רגלו לא יטרפם בצונן אבל רוחץ כדרכו ואם נתרפא נתרפא א"ל ולא תנן אין מחזירין את השבר ואמר רב חנא בגדתאה אמר שמואל הלכה מחזירין את השבר אמר ליה כולהו בחדא מחיתא מחיתנהו היכא דאיתמר איתמר היכא דלא איתמר לא איתמר:

IF ONE'S HAND IS DISLOCATED, etc. R. Awia was sitting before R. Joseph. when his hand became dislocated.<span class="x" onmousemove="('comment',' Lit., 'his hand changed' — from its place. ');">⁵</span> How is it thus? asked he. It is forbidden. And how is it thus?<span class="x" onmousemove="('comment',' He manipulated his hand in various ways and asked of each whether it was permitted on the Sabbath. ');">⁶</span>

<br><br><big><strong>הדרן עלך חבית</strong></big><br><br>

It is forbidden. In the meantime his hand reset itself.<span class="x" onmousemove="('comment',' Lit., 'was healed'. ');">⁷</span> Said he to him, what is your question? Surely we learnt, IF ONE'S HAND OR FOOT IS DISLOCATED HE MUST NOT AGITATE IT VIOLENTLY IN COLD WATER, BUT MAY BATHE IT IN THE USUAL WAY, AND IF IT HEALS, IT HEALS. But did we not learn: ONE MAY NOT RESET A FRACTURE, he retorted, yet R. Hana of Bagdad said in Samuel's name, The <i>halachah</i> is that one may reset a fracture.<span class="x" onmousemove="('comment',' Which shows that the text may be corrupt. and so the same may apply to the present quotation. ');">⁸</span>

מתני׳ <big><strong>שואל</strong></big> אדם מחבירו כדי יין וכדי שמן ובלבד שלא יאמר לו הלויני וכן האשה מחבירתה ככרות ואם אינו מאמינו מניח טליתו אצלו ועושה עמו חשבון לאחר שבת וכן ערב פסח בירושלים שחל להיות בשבת מניח טליתו אצלו ונוטל את פסחו ועושה עמו חשבון לאחר יום טוב:

— Will you weave all in one web?<span class="x" onmousemove="('comment',' Will you apply the same argument to all? ');">⁹</span> he replied; where it was stated it was stated, but where it was not stated it was not stated.<span class="x" onmousemove="('comment',' You cannot assume that the text is corrupt here too. ');">¹⁰</span>

<big><strong>גמ׳</strong></big> א"ל רבא בר רב חנן לאביי מאי שנא השאילני ומאי שנא הלויני אמר ליה השאילני לא אתי למיכתב הלויני אתי למיכתב

<b><i>MISHNAH</i></b>. A MAN MAY BORROW PITCHERS OF WINE AND PITCHERS OF OIL FROM HIS NEIGHBOUR, PROVIDED HE DOES NOT SAY TO HIM, 'LEND [THEM] [HALWENI] TO ME';<span class="x" onmousemove="('comment',' This is explained in the Gemara. ');">¹¹</span> AND SIMILARLY A WOMAN [MAY BORROW] LOAVES FROM HER NEIGHBOUR. IF HE DOES NOT TRUST HIM HE LEAVES HIS CLOAK WITH HIM [AS A PLEDGE] AND MAKES A RECKONING WITH HIM AFTER THE SABBATH. IN THE SAME WAY, IF THE EVE OF PASSOVER IN JERUSALEM FALLS ON A SABBATH, ONE LEAVES HIS CLOAK WITH HIM [THE VENDOR] AND RECEIVES HIS PASCHAL LAMB<span class="x" onmousemove="('comment',' If one forgot to buy an animal before the Sabbath, he leaves his cloak as a pledge with a vendor on the Sabbath, and takes an animal, but must not actually buy it then, fixing its price. ');">¹²</span>

והא כיון דבחול זימנין דבעי למימר ליה הלויני וא"ל השאילני ולא קפיד עילויה ואתי למיכתב בשבת נמי אתי למיכתב א"ל (בחול דלא שנא כי א"ל הלויני ל"ש כי א"ל השאילני לא קפדינן עילויה אתי למיכתב דהשאילני הוא דשרו ליה רבנן הלויני לא שרו ליה מינכרא מילתא ולא אתי למיכתב

AND MAKES A RECKONING WITH HIM AFTER THE FESTIVAL. <b><i>GEMARA</i></b>Raba son of R. Hanan asked Abaye: Wherein does halweni differ from hash'ileni?<span class="x" onmousemove="('comment',' Both mean 'lend me', the first implying for a considerable time, the second for a short period (Rashi). — The Mishnah forbids the use of the first term. [Tosaf.: in the first case the object itself passes into the possession of the borrower; in the second, the borrower enjoys only right of use in the object while the object itself remains the possession of the lender. V. Tosaf. a.l., Kid. 47b and Rappaport J. Das Darlehen pp. 29ff.] ');">¹³</span>

א"ל רבא בר רב חנן לאביי מכדי אמרו רבנן כל מילי דיום טוב כמה דאפשר לשנויי משנינן הני נשי דמליין חצבייהו מיא מ"ט לא משנין משום דלא אפשר היכי לעבדי דמליין בחצבא רבא לימלו בחצבא זוטא הא קא מפשו בהילוכא דמליין בחצבא זוטא לימלו בחצבא רבא קא מפשו במשוי

In the case of hash'ileni, he replied, he [the lender] will not come to write it down;<span class="x" onmousemove="('comment',' He expects to remember it in any case. ');">¹⁴</span> whereas [if he says] halweni he will come to write it down. But since on weekdays it sometimes happens that one wishes to say halweni but says hash'ileni, yet he is not particular<span class="x" onmousemove="('comment',' He allows him to keep it for a long time, though the request was only hash'ileni. ');">¹⁵</span> and comes to write it down, so on the Sabbath too he may come to write it down?<span class="x" onmousemove="('comment',' Thinking that the borrower may keep it a long time. ');">¹⁶</span> — On the Sabbath, he replied since the Rabbis permitted hash'ileni only, but not halweni, the matter is distinguishable and he will not come to write. Raba son of R. Hanan said to Abaye: Consider! The Rabbis said, 'Regarding all actions on Festivals, as far as it is possible to vary, we vary them;<span class="x" onmousemove="('comment',' So as not to do them in the same way as during the week, even where they are permitted. ');">¹⁷</span> then the women who fill their pitchers on Festivals, why do they not vary [their way of doing it]? Because it is impossible. How should they do it: shall those who [usually] draw [water] with a large pitcher [now] draw [it] with a small pitcher? then they increase the amount of walking! Shall those who [usually] draw [water] with, a small pitcher [now] draw it with a large one? then they increase the burden.