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Babylonian Talmud: Tractate Shabbath
It was taught, R. Nathan said: It3 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,4 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: Leaves5 have no healing properties.6 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.7 R. Shesheth observed: Eruca is beneficial even to me.8
Mar 'Ukba said in Samuel's name: All kinds of cuscuta are permitted, except teruza.9
R. Hisda said: To glair roast meat10 is permitted; to make hashed eggs11 is forbidden. Ze'iri's wife made [it] for Hiyya b. Ashi,12 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.13 This proves that since it can be drunk as it is,14 he does nothing;15 so here too, since it can be eaten as it is,16 he does nothing.
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.17 Raba observed: But the people of Mahoza,18 since they are delicate, even wine heals them.19
Rabina visited R. Ashi: He saw that an ass had trodden on his foot, and he was sitting and reducing the swelling in vinegar.20 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.21 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.
Our Rabbis taught: One may bathe in the water of Gerar,22 in the water of Hammethan,23 in the water of Essa,24 and in the water of Tiberias,25 but not in the Great Sea [the Mediterranean], or in the water of steeping,26 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,27 for it is said, and the gathering of [mikweh] the waters called he Seas:28 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.29 R. Jose maintained: All seas [including the Great Sea] purify when running,30 but they are unfit for zabim, lepers, and to be sanctified as the water of lustration.31 R. Nahman b. Isaac demurred:
Say that they differ in respect to uncleanness and purity; but do you know them [to differ] in respect of the Sabbath?1 Rather said R. Nahman b. Isaac: There is no difficulty: in the one case he tarries [there];2 in the other he does not tarry [there]. To what have you referred the second [Baraitha]? Where he does not tarry! If he does not tarry, [it is permitted] even in the water of steeping too. For it was taught: One may bathe in the waters of Tiberias and in the water of steeping and in the Lake of Sodom, even if he has scabs on his head. When is that? If he does not tarry [there]; but if he tarries [there], it is forbidden! — Rather [reply thus]: [The rulings on] the Great Sea are not contradictory: one refers to its wholesome [water]; the other to its malodorous [water].3 [The rulings on] the water of steeping too are not contradictory: in the one case he tarries; in the other he does not tarry.
MISHNAH. WE MAY NOT EAT GREEK HYSSOP ON THE SABBATH, BECAUSE IT IS NOT THE FOOD OF HEALTHY PEOPLE;4 BUT WE MAY EAT YO'EZER5 AND DRINK ABUB RO'EH.6 A MAN MAY EAT ANY KIND OF FOOD AS A REMEDY, AND DRINK ANY LIQUID,7 EXCEPT WATER OF PALM TREES8 AND A POTION9 OF ROOTS, BECAUSE THEY ARE [A REMEDY] FOR JAUNDICE; BUT ONE MAY DRINK WATER OF PALM TREES FOR HIS THIRST AND RUB HIMSELF WITH OIL. OF ROOTS WITHOUT MEDICAL PURPOSE.
GEMARA. R. Joseph said: Hyssop10 is abratha bar hemag;11 Greek hyssop is abratha bar henag.12 'Ulla said: [Hyssop is] white marwa [sage]. 'Ulla visited R. Samuel b. Judah [and] they set white marwa before him. Said he to them, That is the hyssop prescribed in Scripture. R. Pappi said, It is shumshuk. [marjoram]. R. Jeremiah of Difti13 said: Reason Supports R. Pappi. For we learnt: 'The law of hyssop [requires] three stalks [each] containing three calyxes'; and shumshuk, is found to have that shape. For what is it eaten? — [As a remedy] for worms. With what is it eaten? With seven black dates. By what is it [the disease of worms] caused? — Through [eating] barley-flour forty days old.
BUT ONE MAY EAT YO'EZER. What is YO'EZER? — Pennyroyal.14 For what is it eaten? [As a remedy] for worms in the bowels15 With what is it eaten? With seven white dates. Through what is it caused? Through [eating] raw meat16 and [drinking] water on an empty stomach; through meat on an empty stomach or ox meat on an empty stomach; through nuts on an empty stomach; shoots of fenugreek on an empty stomach and drinking water after it.17 But if not,18 let him swallow white cress. If not, let him fast, then bring fat meat and cast it on the coals, suck out a thick piece and drink vinegar. But others say, not vinegar, because it affects the liver. If not, let him procure the scrapings of a thorn bush which was scraped from top to bottom but not from below and upward, lest [the worms] issue through his mouth, and boil them in strong liquor19 at twilight.20 On the morrow let him stop up his orifices21 and drink it: And when he eases himself, he must do so on the stripped parts of a palm tree.
AND DRINK ABUB RO'EH. What is ABUB RO'EH? Humtarya [eupatorium]. What is humtarya? The lonely staff.22 What is it prepared for? [As a remedy for] one who drank uncovered water.23 If not,24 let him bring five roses and five glasses of strong liquor, boil them together until they amount to an anpak,25 and drink it. The mother of R. Ahadbuy b. Ammi prepared [a potion of] one rose and one glass of strong liquor for a certain man. She boiled them up, made him drink it, lit the stove and swept it out, placed bricks in it,26 and it [the poison of the snake] issued like a green palm-leaf. R. Awia said: A quarter [log] of milk from a white goat.27 R. Huna b. Judah said: Let him obtain a sweet citron, scoop it out, fill it with honey, set it on burning embers [to boil], and then eat it. R. Hanina said: [One drinks] urine forty days old28 [as a remedy]; a barzina29 for [the sting of] a wasp; a quarter [log] for a scorpion [bite]; an eighth [of a log] for uncovered water; a quarter is efficacious even against witchcraft. R. Johanan said: Elaiogaron,30 kangad,31 and theriac are efficacious against both uncovered water and witchcraft. If one swallows a snake, he should be made to eat cuscuta with salt and run three mils. R. Shimi b. Ashi saw a man swallow a snake; thereupon he appeared to him in the guise of a horseman,32 made him eat cuscuta with salt and run three mils before him, [and] it issued from him in strips.33 Others say: R. Shimi b. Ashi swallowed a snake, thereupon Elijah came,34 appeared to him in the guise of a horseman, made him eat cuscuta with salt and run three mils before him, [and] it issued from him in strips.
If one is bitten by a snake, he should procure an embryo of a white ass, tear it open, and be made to sit upon it; providing. however, that it was not found to be terefah. A certain
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