1)

(a)Rabah bar bar Chanah Amar Rebbi Yochanan - forbids a Nochri to cure a wound which may be cured on Shabbos (because he is likely to kill the patient in the process) ...

(b)... implying that - they are allowed to cure a wound made by a Jewish blood-letter.

(c)He is coming to argue with Rav Yehudah on the previous Daf [see also Tosfos DH 'Kol Makah'), who forbade even the latter.

(d)According to the second Lashon, Rebbi Yochanan was referring to a 'Makah shel Chalal' (which causes death) - which constitutes any internal wound.

2)

(a)The difference between the two Leshonos - concerns a wound on the back of the hand or the back of the foot (see also Tosfos DH 'Makah') - for which one may break Shabbos, but which is not an internal wound.

(b)This is based on a statement by Rav Ada bar Masna Amar Rav - who compares a wound on the back of the hand or the back of the foot to a Makah shel Chalal with regard to breaking Shabbos on account of them.

(c)The reason for this distinction is - because, according to the first Lashon, we suspect the Nochri of killing a Yisrael wherever the wound is severe, and killing him is easy; whereas according to the second Lashon, we only suspect him with regard to the internal organs of the Yisrael, since we cannot see what he is doing, but not with regard to the outside limbs, where we can see what he is doing.

3)

(a)Rav Zutra bar Tuvyah rules that any wound that is serious enough to require assessment as to whether one will live or not - may be treated on Shabbos.

(b)Rav Sh'man bar bar Ada quotes Rebbi Yochanan that any internal wound does not require assessment, adding that - a high fever is considered an internal wound in this regard.

(c)Rebbi Ami defines 'internal' as - from the lips and inwards.

(d)Rebbi Elazar asks what the Din will be regarding teeth (in spite of the fact that they are technically 'internal') - because they are hard (and might not therefore be subject to life danger).

4)

(a)The Beraisa rules that - someone whose teeth hurt him ('ha'Choshesh be'Shinav') on Shabbos may not drink vinegar (to alleviate the pain).

(b)Abaye tries to extrapolate from the Lashon 'Choshesh ... ' - that if it hurts badly, one may (thereby resolving Rebbi Elazar's She'eilah).

(c)We counter Abaye however inasmuch as - for all we know, 'Choshesh' incorporates severe pain.

(d)When Rebbi Yochanan suffered from thrush (an illness that begins inside the mouth), a certain Roman aristocratic woman - administered a cure on Thursday and on Friday.

5)

(a)When Rebbi Yochanan asked her what to do ...

1. ... should the thrush return on Shabbos, she replied that - it would not.

2. ... just in case it did - she told him how to prepare the remedy, after making him swear by the G-d of Yisrael that he would not reveal it to anyone (to retain her monopoly over the cure).

(b)Rebbi Yochanan subsequently revealed the cure to the people (despite having sworn that he would not) - because he had actually sworn that he would not reveal it to the G-d of Yisrael (not that he was swearing by the G-d of Yisrael, as the woman had understood).

(c)This did not constitute Chilul Hash-m - because he told her immediately of his intentions and why. Had he not done so, it would indeed have been a Chilul Hash-m.

(d)Rav Nachman bar Yitzchak refutes the proof from the fact that thrush requires treatment on Shabbos, that toothache is indeed considered an internal illness - because thrush is different than a regular toothache, inasmuch as it begins in the mouth but later spreads to the intestines.

6)

(a)The symptoms of thrush are that - whenever one places something in one's mouth, the gums begin to bleed.

(b)The cause of thrush is either a wheat dish - eaten cold on a cold winter's day, or a barley dish - eaten hot on a hot summer's day ...

(c)... or Kasa de'Harsena - a dish of (small) fish which is fried with flour in its own juice.

(d)According to Rav Acha b'rei de'Rava, the cure is a mixture of barley-water, olive-oil and salt. According to Mar bar Rav Ashi, it is duck-oil applied to the teeth with a duck's feather. Abaye declared - that he had tried both these cures, and that neither of them worked.

(e)Eventually, an Arab gave him a cure that did work, consisting of date-pits that had grown to less than a third of their full growth - which myust be heated on a new hoe, and stuck to the inside of both rows of teeth.

7)

(a)Initially, we attribute the fact that Rebbi Yochanan just allowed the aristocratic Nochris to cure his toothache, in spite of his earlier ruling forbidding being cured by a Nochri, of an illness that is life-threatening - to the fact that he was an important man, whom the woman would not have dared to harm, due to the consequences.

(b)When Ya'akov Miyna'ah administered a potion to Rebbi Avahu (who was also an important person) - he almost died, and only survived due to the quick action of Rebbi Ami and Rebbi Asi, who removed it by licking it off his calf, which proves ...

(c)... that the fact that the patient is important, will not deter a Nochri from trying to kill him.

(d)So we try to attribute Rebbi Yochanan allowing the Nochris to cure him, to the fact that - she was applying her professional skills, and would not jeopardize her good name by killing him.

(e)We reject this explanation too however, on the grounds that, by the same token, Ya'akov Miyna'ah, who was an expert, ought not to have tried to kill Rebbi Avahu. So we revert to the first answer, Nevertheless, Ya'akov Miyna'ah tried to kill Rebbi Avahu - due to the latter's ongoing campaign against the Miynim, which resulted in a particularly strong hatred on their part. So much so, that they were willing to jeopardize their own livelihood, in order to get rid of him (in keeping with Simshon's statement, as he brought the house down on the P'lishtim and on himself) "Tamos Nafshi im Plishtim".

8)

(a)Shmuel maintains that - a sword-wound is life-threatening, and permits breaking the Shabbos on account of it.

(b)To stop the bleeding one needs to take cress (see also Tosfos DH 'Tichli') - mixed with vinegar, whereas ...

(c)... to cure the wound, one requires the roots of a Yivli plant and a bush - both of which one grinds and mixes together, before applying them to the wound.

(d)The alternative cure is worms - which chickens have picked up from the trash-heap.

9)

(a)According to Rav Safra, 'Inv'sa' - a large grape-like blister, is the Shali'ach of the Angel of Death ...

(b)... by which he meant that - it is life-threatening.

(c)The cure, he says, is the rue plant ground with honey, or wild celery ground in a certain type of very old wine. In the interim one rolls over the wound - grapes from the vine.

(d)'bas Miyna' means - 'the same kind' (big grapes for a large blister, and small grapes for a small one ...

(e)... white grapes for a white blister and black grapes for a black one.

10)

(a)According to Rav, the cause of a boil - is an illness which is called (Chamah - heat).

(b)To be cured, after flicking one's finger on it sixty times - one cuts it open lengthways and width-ways.

(c)If its tip has turned white - that is not necessary, because all it requires is to remove the pus.

11)

(a)When Rebbi Ya'akov suffered from pain in the orifice of the anus, Rebbi Ami or Rebbi Asi instructed him to take seeds of Ohala (a detergent)wrapped in a piece of cloth that one takes from the neck of a shirt. Before dipping it in balsam, he told him to tie it - with a strand of animal's hair, and ...

(b)... to burn it and sprinkle it on the painful spot.

(c)Meanwhile, he told him to take grains from nuts that grow on a bush - and to place them, applying slit next to slit on the affected area.

(d)That is what he had to do regarding the upper slit of the anus (that is visible from the outside). For the lower slit (that is inside and that cannot be seen), he instructed him to take fat from a she-goat - that had not yet given birth, which he had to melt and place on the affected area.

12)

(a)Should that be difficult to obtain, he was to take three leaves from a gourd that had been dried in the shade - burn them and scatter them on the affected area.

(b)One of the two remaining alternatives was a kind of snail which he was to burn - and stick on the affected area.

(c)His final option was a mixture of olive-oil and wax covered with linen cloths in the summer, which he covered with linen cloths in the summer - and cotton ones in the summer ...

(d)... to prevent it from becoming too hot in the summer and too cold in the winter.

13)

(a)Rebbi Yochanan instructed Rebbi Avahu what to do, when he suffered from ear-ache. According to others, he received his instructions from the Beis-ha'Midrash. Abaye, quoting his nanny (whom he referred to as his mother) commented that - animal kidneys (the chief ingredient for the cure for ear-ache) were only created for that purpose.

(b)Rava quoting Dr. Minyumi, informs us that all beverages are bad for the ears except for - water in which a kidney has been cooked.

(c)To cure ear-ache, one places the kidney of a hairless goat in hot coals. The water that then emerges from it - one places inside the ear.

(d)The water should be - neither too hot nor too cold.

14)

(a)In the event that this is unobtainable, one takes the fat of a large beetle - and smears it inside the ear.

(b)There are two versions of the next alternative cure. In the first version, the patient fills his ear with oil. Subsequently - seven stalks of wheat-stubble are required.

(c)He then takes the dry leaves (or the middle section) of a garlic and ties them to the stalks - using a strand of animal-hair.

(d)After setting that end alight, he places the other end of the stalk inside the affected ear ...

(e)... keeping out of draughts - even as he inclines his ear towards the fire.

15)

(a)In the second version, he does the same thing, only he replaces the seven stalks with seven strands of animal's hair. Before setting one end alight and placing the other end in his ear however - the patient rubs Afarsemon oil on to the strands of hair.

(b)Alternatively, he places - mauve-colored rags that have not been beaten with a stick inside the ear, which he inclines towards the fire, taking care to keep out of the draught.

(c)The final cure consists of an old hollow cane filled with salt extracted from a marble-like stone. The cane - which must be - a hundred years old ...

(d)... he then burns and sticks to his ear.

(e)With regards to the wet and the dry cures for the ears that we just discussed - one applies the wet cures to dry ears (which do not emit any fluid), and the dry ones to wet ears (which do).

16)

(a)Rebbi Chanina permits raising ears that drop on Shabbos. The Beraisa cited by Rav Shmuel bar Yehudah permits doing this with one's hands, but not using ointment - like many Isurim de'Rabbanan, which Chazal permitted as long as they are performed in an unprofessional way, whenever possible.

(b)Others say - the opposite ...

(c)... because doing it with the hands can result in wounding the ear, which is in itself Asur on Shabbos.

17)

(a)Rav Zutra bar Tuvya Amar Rav permits painting an eye that is threatening to fall out on Shabbos. Rav Zutra qualifies this ruling - by confining it to where the blue paint is ready to use and does not require transportation through the street, but not if it needs to be ground or transported (seeing as these are Isurim d'Oraysa).

(b)He took this stringent view - because he thought that the case involves only the eye, but is not life-threatening.

(c)Rebbi Ya'akov quoting Rav Yehudah permits even grinding and the transporting the eye paint, because whatever has to do with the eye is life-threatening, as we will soon see.

18)

(a)When Rav Yehudah allowed painting an eye that is throbbing on Shabbos, Rav Shmuel bar Yehudah commented that - nobody would listen to Yehudah the Mechalel Shabbos.

(b)What made his objection particularly unjustifiable was the fact that - Rav Yehudah's ruling stemmed from Shmuel, who issued what appears to have been a well-known ruling permitting it, as we will see shortly.

(c)When Rav Shmuel bar Yehudah's eye hurt him on Shabbos and he asked Rav Yehudah whether he was permitted to paint it, the latter replied that - even though anyone else was permitted to do so, he was not.

(d)Shmuel issued his ruling, permitting the painting of one's eyes on Shabbos, after a maidservant in his household - complained of an inflamed eye, which fell out when nobody took any notice of her cries.

19)

(a)Shmuel permitted painting a throbbing eye on Shabbos (not because of the danger to the eye, but) - because the eye is connected with the heart, and an eye that falls out involves life-danger as well.

(b)Rav Yehudah established Shmuel's ruling by eye-gum oozing from the eye, stabbing pains, blood, tears and inflammation - which are permitted at the beginning of the illness, but forbidden at the end.

(c)One may never paint one's eyes on Shabbos - if it is merely in order to improve one's eyesight.

20)

(a)Rav Yehudah says - that a bath is bad for a bee-sting, a splinter, a boil, an eye-ache and fever.

(b)A radish, he says, is good for a fever, and spinach for someone who is freezing - because radishes cool a person down whereas spinach makes him hot.

(c)Whereas ...

1. ... a hot salve is good for a scorpion bite - a cold salve, for a bee-sting.

2. ... hot water is good for a splinter (though not a hot bath, as we learned earlier) - cold water, for cracks in one's face.

3. ... vinegar is good for a shoulder from which blood has ben let, small fish, for eating after a fast-day.

(d)In all of the above pairs, Rav Yehudah adds that - switching them round is life-threatening.

21)

(a)After eating cress, when one has a fever or when one's eyes are throbbing - one should not let blood.

(b)Rav Yehudah finally states - that ...

1. ... letting blood a day after eating fish or vice-versa is in order (see Tosfos DH 'Sheini').

2. ... eating fish on the third day after letting blood - is life-threatening.