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Babylonian Talmud: Tractate Shabbath
WHILE R. JOSE FORBIDS IT. AND IF IT HAS A RECEPTACLE FOR PADS,1 IT IS UNCLEAN.2 HIS SUPPORTS3 ARE UNCLEAN THROUGH MIDRAS,4 AND ONE MAY GO OUT THEREWITH ON THE SABBATH,5 AND ENTER THE TEMPLE COURT WHILST WEARING THEM.6 HIS STOOL AND SUPPORTS7 ARE UNCLEAN AS MIDRAS, AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH,8 AND ONE MAY NOT ENTER THE TEMPLE COURT WITH THEM.9 AN ARTIFICIAL ARM [LUKITMIN]10 IS CLEAN, BUT ONE MAY NOT GO OUT THEREWITH.11
GEMARA. Raba asked R. Nahman, How do we learn [this]?12 I do not know, replied he. What is the law? I do not know, was his answer. It was stated: Samuel said: A stump-legged person may not, [etc.]; and R. Huna said likewise: A stump-legged person may not, [etc.].13 R. Joseph observed: Since Samuel said: A stump-legged person may not [etc.], and R. Huna [also] said: A stump-legged person may not [etc.], then we too should learn, A stump-legged person may not. Rabbah b. Shila demurred: Did they not hear what R. Hanan b. Raba recited to Hiyya b. Rab before Rab in a little room of Rab's academy: A stump-legged person may not go out with his wooden stump: this is R. Meir's view; but R. Jose permits it; whereupon Rab signalled to them that it was the reverse? R. Nahman b. Isaac observed: And your token is samek samek.14
Now, Samuel too retracted.15 For we learnt: If she performs halizah16 with a shoe that is not his,17 with a wooden shoe, or with a left-footed [shoe] placed on the right foot, the halizah is valid. Now we observed, Which Tanna [rules thus]?18 Said Samuel, R. Meir: For we learnt: A STUMP-LEGGED PERSON MAY GO OUT WITH HIS WOODEN STUMP: THIS IS R. MEIR'S VIEW; WHILE R. JOSE FORBIDS IT.19
Now, R. Huna too retracted. For it was taught: A lime burner's shoe20 is unclean as midras, a woman may perform halizah therewith, and one may not go out with it on the Sabbath: this is R. Akiba's view; but they [the Sages] did not agree with him. But it was taught:21 They agree with him? — Said R. Huna, Who agreed with him? R. Meir.22 And who did not agree with him? R. Jose.23 R. Joseph said: Who did not agree with him? R. Johanan b. Nuri. For we learnt: A hive of straw and a tube of canes:24 R. Akiba declares it unclean; while R. Johanan b. Nuri declares it clean.25
The Master said: 'A lime-burner's shoe is unclean as midras'. But it is not made for walking?26 — Said R. Aha son of R. 'Ulla: That is because the lime-burner walks in it until he comes home.
AND IF IT HAS A RECEPTACLE FOR PADS, IT IS UNCLEAN. Abaye said: It has the uncleanness of a corpse, but not midras; Raba said: It is unclean even as midras.27 Said Raba: Whence do I know it? For we learnt: A child's waggonette28 is unclean as midras. But Abaye said: There he [the child] leans upon it, but here he [the stump-legged person] does not lean upon it. Abaye said: How do I know it? Because it was taught: A staff of old men is completely clean.29 And Raba?30 — There
HIS STOOL AND SUPPORTS ARE UNCLEAN AS MIDRAS, AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH, AND ONE MAY NOT ENTER THE TEMPLE COURT WITH THEM. A tanna recited before R. Johanan: One may enter the Temple court with them. Said he to him, I learn, A woman can perform halizah therewith,3 yet you say [that] they may enter! Learn, One may not enter the Temple court with them.
AN ARTIFICIAL ARM [LUKITMIN] IS CLEAN. What is lukitmin? — Said R. Abbahu: A pulley for loads.4 Raba b. Papa said: Stilts. Raba son of R. Huna said: A mask.
MISHNAH. BOYS MAY GO OUT WITH GARLANDS [KESHARIM], AND ROYAL CHILDREN MAY GO OUT WITH BELLS, AND ALL PEOPLE [MAY DO LIKEWISE], BUT THAT THE SAGES SPOKE OF THE USUAL PRACTICE.
GEMARA. What is kesharim? — Said Adda Mari in the name of R. Nahman b. Baruch in the name of R. Ashi b. Abin in Rab Judah's name: Garlands of pu'ah.5 (Abaye said, Mother6 told me: Three7 arrest [illness], five cure [it], seven are efficacious even against witchcraft. R. Aha b. Jacob observed: Providing that neither the sun nor the moon see it, and that it does not see rain nor hear the sound of iron, or the cry of a fowl or the sound of steps. R. Nahman b. Isaac said: The pu'ah has fallen into a pit!)8 Why [then] particularly BOYS; even girls too [may go out therewith]? And why particularly children; even adults too?9 — But [then] what is meant by KESHARIM? As Abin b. Huna said in the name of It. Hama b. Guria: If a son yearns for his father [the father] takes a strap from his right shoe and ties it to his left [hand].10 R. Nahman b. Isaac said: And your token is phylacteries.11 But if the reverse there is danger.12
Abin b. Huna said in the name of R. Hama b. Guria: The placing of a [hot] cup upon the navel on Sabbath13 is permitted. Abin b. Huna also said in the name of R. Hama b. Guria: One may rub in oil and salt on the Sabbath.14 Like R. Huna at Rab's college, and Rab at R. Hiyya's, and R. Hiyya at Rabbi's,15 when they felt the effect of the wine they would bring oil and salt and rub into the palms of their hands and the instep of their feet and say, 'Just as this oil is becoming clear,16 so let So-and-so's wine become clear.'17 And if [this was] not [possible], they would bring the sealing clay of a wine vessel and soak it in water and say, 'Just as this clay becomes clear, so let So-and-so's wine become clear.'18
Abin b. Huna also said in the name of R. Hama b. Guria: One may reset [a laryngeal muscle]19 on the Sabbath. Abin b. Huna also said in the name of R. Hama b. Guria: To swaddle a babe on the Sabbath is in order.20 R. Papa recited [two dicta about] children, [while] R. Zebid recited [one dictum] about a child.21 R. Papa recited [the two dicta about] children,22 and both in the name of Abin b. Huna. While R. Zebid recited a dictum about a child [in his name]; for the first he recited in the name of Abin b. Huna, but this [latter one] he recited in the name of Rabbah b. Bar Hanah, for Rabbah b. Bar Hanah said: To swaddle a babe on the Sabbath is in order.
Abaye said: Mother told me, All incantations which are repeated several times must contain the name of the patient's mother, and all knots23 must be on the left [hand?]. Abaye also said: Mother told me, of all incantations, the number of times they are to be repeated, is as stated; and where the number is not stated, it is forty-one times.
Our Rabbis taught: One may go out with a preserving stone24 on the Sabbath. On the authority of R. Meir it was said: Even with the counterweight of a preserving stone.25 And not only when one has miscarried,26 but even [for fear] lest she miscarry; and not only when she is [already] pregnant, but even lest she become pregnant and miscarry. R. Yemar b. Shalmia said on Abaye's authority: Provided that it was found to be its natural counterweight.27 Abaye asked: What about the counterweight of the counterweight? The question stands over.
Abaye also said: Mother told me, For a daily fever28 one must take a white zuz,29 go to a salt deposit,30 take its weight in salt, and tie it up in the nape of the neck with a white twisted cord. But if this is not [possible], let one sit at the cross-roads, and when he sees a large ant carrying something, let him take and throw it into a brass tube and close it with lead, and seal it with sixty seals.31 Let him shake it, lift it up and say to it, 'Thy burden be upon me and my burden be upon thee.' Said R. Aha son of R. Huna to R. Ashi: But perhaps [another] man had [previously] found it and cast [his illness] upon it?32 Rather let him say to it, 'My burden and thy burden be upon thee.' But if this is impossible, let him take a new pitcher, go to the river and say to it, 'O river, O river, lend me a pitcher of water for a journey that had chanced to me.' Let him then turn it seven times about his head, throw it behind his back, and say to it, 'O river, O river, take back the water thou gavest me, for the journey that chanced to me came in its day and departed in its day!'
R. Huna said:
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