(Mishnah): If one's teeth hurt, he may not be Yigma (ingest) vinegar [on Shabbos]. He may eat vegetables dipped in vinegar. It is no problem if he gets healed.

If one's loins hurt, he may not anoint with wine or vinegar; he may anoint with oil, but not rose oil;

Princes may anoint their wounds with rose oil, for so princes do during the week.

R. Shimon says, all of Bnei Yisrael are like princes.

(Gemara) Question: It says "ka'Chometz l'Shinayim uche'Ashan la'Einayim'' (vinegar for teeth is like smoke for the eyes). How can you say [that vinegar helps teeth]?!

Answer #1 (R. Shimon bar Ba): Our Mishnah discusses vinegar of [other] Peros.

Answer #2 (R. Elazar bar Yosah): You can even say like [the simple understanding of] our Mishnah (vinegar from grape wine that soured). Vinegar is good for bad (helps for a wound), but is bad for good (healthy teeth).

(Beraisa): He may not be Yigma (put in his mouth) and spit out, but he may ingest and swallow.

Question: Our Mishnah forbids to ingest and swallow! It says "if one's teeth hurt, he may not be Yigma vinegar''!

Question: What was the conclusion?

Answer: Either [the Beraisa is] like Rebbi [and our Mishnah is like Rabanan], or [the Beraisa] is like everyone; it discusses one who swallows vinegar after eating something dipped [in vinegar. Then it is normal to swallow vinegar, like we say below.]

(R. Avahu citing R. Yochanan): [A Zar] who eats Terumah wheat [b'Mezid] is lashed.

(R. Avahu citing R. Yochanan): [A Zar] who swallows Terumah vinegar [b'Mezid] is lashed.

[A Zar] who swallows Terumah vinegar [b'Shogeg] pays principal, but does not pay Chomesh. [A Zar] who eats Terumah wheat [b'Shogeg] pays principal, but does not pay Chomesh.

Rebbi says, I say that he pays principal and Chomesh.

(R. Yirmeyah citing R. Imi): Chachamim agree to Rebbi that one who swallows vinegar after dipping, he pays principal and Chomesh, for vinegar revives the soul.

(Talmidim citing R. Ba bar Zavda): Any [malady] from the lips and inside [is dangerous, so] we heal it on Shabbos.

Objection (R. Zeira): Our Mishnah teaches that if one's teeth hurt, he may not be Yigma vinegar. Are [teeth] not from the lips and inside?!

R. Ze'ira did not say so [like the Talmidim]. Rather, R. Ze'ira said in the name of R. Ba bar Zavda that any internal [malady], we heal it on Shabbos.

(R. Ze'ira citing R. Ba bar Zutra citing R. Chanina citing Rebbi): We may raise a bone of the head [that fell] on Shabbos.

(R. Chiya bar Maryei citing R. Ze'ira citing Rava bar Zutra citing R. Chanina citing Rebbi): We may raise sinews of the ears [that fell] on Shabbos.

(There [in Bavel] citing R. Yochanan): If an eye is about to come out, we heal it on Shabbos.

(R. Avahu citing R. Yochanan): [A wound on] the back of the hand or foot is dangerous (one may be Mechalel Shabbos for it).

(R. Avahu citing R. Yochanan): Redness [in the eyes] is dangerous.

(R. Avun): We take for him the stinger of a scorpion [to heal it] on Shabbos.

(Rav): One may put wine outside the eye (it looks like he washes it). In the eye is forbidden.

(Shmuel): One may put bland saliva (i.e. from one who did not eat after he woke up) on the eye on Shabbos.

Inference: From here you learn to [what one may do for] Chazazis (a wart on the eye).

(Rabanan of Kisarin): An illness in which frog shaped wounds appear on the skin, it is dangerous.

(R. Chizkiyah Akiyah citing Rabanan of Kisarin): An illness in which spider shaped wounds appear on the skin, it is dangerous.

(R. Shmuel bar Rav Yitzchak): An illness in which coal shaped wounds appear on the skin, it is dangerous.

(R. Yirmeyah): We may put on it Chametz during Pesach.

An abscess, one may remove [the pus] from it on Shabbos. (We explained these like PNEI MOSHE.)

Support (R. Yosah - Mishnah): One may take a hand needle [on Shabbos] to remove a thorn. If you will not say so [that one may remove pus from an abscess], what is the difference between a thorn and an abscess?

An eye whose vision weakened - they asked R. Yirmeyah. He said "R. Ba is in front of you [ask him]!'' They asked him, and he permitted. [R. Yirmeyah] said "also I permit.''

(R. Acha citing R. Yochanan): Tzifaduna (a tooth ailment) is dangerous.

R. Yochanan had this ailment. He was treated for it by the daughter of Demitinus (a Nochri officer) of Tiverya. On late Friday afternoon he went to her. He asked her, do I need to do anything tomorrow?

She said, no. And if you need, take a date pit that was half burned, and some say Nakalbas pits, and barley shells, and dry excrement of a minor, grind them [together], and stick it on [the teeth], and do not tell [this cure] to any person!

The next day, he went out and expounded it in public. Some say that she choked herself. Some say that she converted (she was impressed that he did not seek to profit from the cure).

We learn from this three matters. You learn that [Tzifaduna] is dangerous, you learn that anything from the lips and inside, we may cure it [through a Nochri - SEFER NIR], and you learn what R. Yakov bar Acha taught in the name of R. Yochanan, that if [the Nochri] was a reliable doctor, it is permitted.

R. Yehoshua ben Levi had Kilum (an ailment). R. Chanina and R. Yochanan ruled for him to grind cress on Shabbos, and put it in old wine and drink it, and not endanger himself [to wait until Motza'ei Shabbos].

[R. Yehoshua ben Levi's] grandson had an abscess [in his throat]. A man whispered on it, and it healed. When the man left, [R. Yehoshua ben Levi] asked him what he whispered. He told him a certain word.

[R. Yehoshua ben Levi] said, it would have been better that he die, and not [hear this name of Tum'ah]. And so happened (his grandson died), "ki'Shegagah she'Yotzei mi'Lifnei ha'Shalit.''

(R. Yakov bar Idi citing R. Yochanan): We may be cured through anything, except for idolatry, Arayos or murder.

Question (R. Pinchas): This is when [the doctor] said to him "bring to me wood of idolatry'', and he brought to him. If he said "bring to me leaves'' Stam, and he brought to him of idolatry [what is the law]?

Answer: We learn from the following. R. Yonah was shivering (HA'GAON RAV C. KANIEVSKY, SHLITA), and wanted to drink. They brought to him from the source [of the spring that flows by] the idolatry Duri, and he drank. They brought to R. Acha, and he did not drink.

(R. Mana): Had R. Yonah known from where [the water came], he would not have drunk.

(R. Chunah): A Beraisa teaches that we may not be cured through Arayos;

(Beraisa): Shabbos was permitted, but Na'arah Me'urasah was not permitted.

Shabbos was permitted - is this not to heal [through Chilul Shabbos]?! And correspondingly, Na'arah Me'urasah was not permitted, even to heal!

This is not only when he tells him "bring to me a married woman [to have Bi'ah with her]'', rather, even to hear her voice!

This is like the case of a man who desired a woman in the days of R. Elazar, and he became dangerously sick. They asked [R. Elazar] if she may pass in front of him, and he will live. He said "he will die, and do not do [his request].'' They asked if he may hear her voice, and he will live. He said "he will die, and do not do so.''

Question: What was [her marital status]?

Answer: R. Yakov bar Idi and R. Yitzchak bar Nachmani argued about this. One of them said that she was married, and the other said that she was single.

According to the opinion that she was married, this is fine.

Question: According to the opinion that she was single, [this is difficult, for] Bar Kicha Nagra desired a woman in the days of R. Elazar, and he permitted [that she pass in front of him. We must say that] here [Bar Kicha desired] a single woman, and here (the other case) she was married!

Answer: We can even say that in both cases she was single;

Version #1: [In the former case] he put his eyes on her when she was married [and R. Elazar forbade even after she was widowed or divorced].

Version #2: She was an esteemed woman, and [surely] he would not marry her, so what he would do would be Asur. (One may intend to look at a single woman only to see if he wants to marry her.) Therefore, he forbade him.

(R. Chanina): A Mishnah teaches that we may not be cured through murder;

(Mishnah): [If a woman is in danger of dying while giving birth,] once the majority [of the baby] left, we do not touch him (kill the baby to save her), for we do not cast off one Nefesh to save another Nefesh.

This is not only when he told him "kill Ploni'' [for if not, I will kill you]. Rather, even if he said "steal from Ploni'' [one may not do so to save himself].

(Beraisa): A Nochri may not [save his life through killing or stealing] from a Nochri. A Yisrael may [save himself through doing so] to a Nochri. (We explained this like PNEI MOSHE.)

Question (Rav Chisda): May one save an adult through killing a minor [who seeks to kill him, even though a minor cannot accept warning]?

Question (R. Yirmeyah): (Why does he ask?) A Mishnah teaches this! Once the majority [of the baby] left, we do not touch him, for we do not cast off one Nefesh to save another Nefesh.

Answer (R. Yosi bei R. Bun citing Rav Chisda): There is different, for you do not know who is killing whom (also the mother is endangering the baby, so we are passive. We ask here, for only the minor is prone to kill to the adult.)

A case occurred in which R. Elazar Ben Dama was bitten by a snake. Yakov Ish Kefar Sama (a heretic) came to cure him. R. Yishmael would not let him.

Ben Dama: I will bring a proof that he may heal me! Ben Dama did not have time to bring a proof before he died.

R. Yishmael: Fortunate are you, Ben Dama! You left the world in Shalom, and you did not breach Chachamim's fence - "u'Foretz Gader (one who transgresses a Rabbinical decree) Yishechenu Nachash.''

Question: In any case he was bitten by a snake [and died from it]!

Answer: He is fortunate that he will not be bitten by a snake in the future (the world to come).

Question: What could he have said [to prove that it is permitted]?

Answer: "Asher Ya'aseh Osam ha'Adam va'Chai Bahem'' (one lives through the Mitzvos, and should not die due to them).

(R. Ba bar Zavda citing Rav): The Halachah follows R. Shimon [who says that anyone may anoint his wounds with rose oil, for all of Bnei Yisrael are like princes].

Proof: If not [you would need to say that commoners anoint with rose oil only for Refu'ah. This is not true, for] did one [ever] give rose oil to an Oni, and he did not anoint?! (Rather, the only reason he does not anoint for pleasure is because he cannot afford it.)

R. Ze'ira (to R. Yosi): Rebbi, do you know Bar Padyah, that you say a teaching in his name? (Perhaps you heard others cite him mistakenly!)

Note: This is not relevant here. It was copied from above (1:2) along with the next dialogue, in which R. Ze'ira checked the reliability of R. Ba bar Zavda's citation of Rav.)

R. Yosi: R. Yochanan said it in his name. (I rely on R. Yochanan.)

R. Ze'ira (to R. Ba bar Zavda): Rebbi, do you know Rav, that you say a teaching in his name?

R. Ba: Rav Ada bar Ahavah said it in his name.

(Mishnah): One is liable for [tying] knots of camel-drivers and sailors.

Just like one is liable for tying them, he is liable for untying them.

R. Meir says, any knot that one can untie with one hand, one is not liable for it.

(Gemara) Question: What tying was in the Mishkan?

Answer: They tied ropes [that held up curtains, into pegs].

Question: This was temporary! (They would untie them when they journeyed. The Torah obligates only for permanent knots!)

Answer #1 (R. Yosah): Since they traveled and camped according to Hash-m's word, it is considered permanent.

Objection (R. Yosi bei R. Bun): Since Hash-m promised to enter them to Eretz [Yisrael], it is considered temporary! (PNEI MEIR)

Answer #2 (R. Pinchas): [We learned tying and untying] from people who sewed curtains. If a thread snapped, he would tie [the ends]. If it snapped again, one cannot make multiple knots [in a thread, for it is unbecoming]. Rather, he unties the first [thread and brings another].

Objection (Chizkiyah): A professional tailor [when a thread snaps], he turns the two ends inside [so they are not seen on the outside]!

Question: [If so,] where was this said (what is the source for tying and untying? We explained this like PNEI MEIR.)

Answer #3 (R. Yosi bei R. Chanina): We learned from people who wove curtains. Why does it say "Orech ha'Yeri'ah ha'Achas''? It should all be one;

When a thread broke, he tied it [immediately]. When the knot needed to be entered in the weaving, he untied it and entered [the ends].

(R. Tanchuma citing Rav Huna): Even the woof (widthwise threads) did not have a knot or twin threads (intermeshed together with the warp, and all the more so knots and twin threads were not found in the warp, where they would be more evident).

(R. Hoshayah): A basket or box of dates - one may tear or untie the cover (if it is tied with a rope, on Shabbos), as long as he does not tie.