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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 134



(a) Grinding cumin and mixing wine and oil on Shabbos, to place on the Milah is permitted on Yom-Tov - because it is fit to add to the pot (for cooking purposes), and whatever is fit for the pot is permitted.

(b) Rebbi Meir permits mixing wine and oil for a sick person - even on Shabbos, because there, the wine and oil do *not* need to be well-mixed (only slightly), whereas for a baby after the Milah, they *do*; and Rebbi Meir permits mixing thoroughly on Yom-Tov, but not on Shabbos?

(c) Rebbi Meir himself was stringent, and did allow them to mix wine and oil *at all* on Shabbos, when he had stomach pains.

(d) When Rebbi Meir said 'Nosen Zeh Bifnei Atzmo ve'Zeh Bifnei Atzmo' - he meant that they could be applied slightly mixed, but not properly.

(a) One may not strain mustard in its own strainer on Yom-Tov , because it resembles Borer (It is not really Borer - see Tosfos).

(b) Straining an egg in a mustard strainer does not resemble Borer, because everything goes through the strainer (see also the first Rashi, on 140a.).

(c) It is also forbidden to sweeten the mustard by placing a hot coal into it, because that constitutes Kibuy, which is forbidden on Yom-Tov.

(d) The Beraisa, which permits sweetening it with a hot coal - is referring to a hot piece of *metal*, to which Kibuy does not apply.

(a) Roasting meat on hot coal is permitted, in spite of the fact that placing the meat on the coal constitutes Kibuy, because freshly-roasted meat is better than meat that was roasted yesterday, in which case, even Kibuy (which cannot be avoided) is permitted; whereas preparing the mustard could just as well have been done yesterday - in which case it is forbidden to prepare it on Yom-Tov (since it involves Kibuy).

(b) Fresh bread is better than bread of one day old, whereas cheese that was prepared yesterday is just as good as today's.

(c) When the Neherda'i said that freshly-made cheese is 'Me'alya' - they meant that it is just as good as yesterday's, but not better.

(a) Abaye's nanny advised him to fold-over the top of the bag with which one covered the Milah, so that the fringes of the hem should not stick to the Milah, causing the baby to become a Kerus Shafchah, when one came to remove the bag.

(b) She also sewed a little pocket halfway down on the inside of the baby's long undershirt. This pocket fitted over the Milah, to protect it from the fringes mentioned above.

(c) The hem of the little bag or the cloth is necessary, because it fits firmly over the Milah; without it, the bag would slip off too easily.


1. If a baby's back-passage is closed, one rubs it with oil and places the baby in the sun, whose shine will now make the skin transparent, outlining the back-passage. Using a sharp barley (under no circumstances a metal implement - which will causes it to swell). One then cuts along and across, to open the back-passage.
2. If a baby is unable to suckle because he has a cold mouth - one brings a board with hot coals and places it near his mouth until his mouth becomes warm.
3. If a baby's heart-beat is not recognizable - one fans him with a bellows and he will breath.
4. If a thin baby's breathing is weak - then one rubs the placenta with which it was born on it, from the thin end towards the thick end (as if to say: so let the baby become fatter).
5. If he is fat, then one rubs the placenta from the thick end to the thin end (as if to say: so let the baby become thinner).
(a) If a baby is ...
  1. ...very red - it means that his blood has not yet settled and is still on the surface near the skin.
  2. ... very pale, it means that the blood has not yet developed.
(b) The remedy is to wait either until the blood recedes or until it develops.

(c) When Rebbi Nasan diagnosed these two babies, and gave the appropriate advice, both families rewarded him by naming their respective babies 'Nasan ha'Bavli', after him.

(d) We learn from the Pasuk "Gam es be'Dam Berischa" - that the Milah must draw blood, in order to fulfill the Mitzvah.




(a) Rebbi Elazar ben Azaryah permits bathing a baby on the third day that falls on Shabbos because on that day, the baby is exceptionally weak, so that not bathing him, could be a matter of life-danger. His source is the Pasuk "Vayehi ba'Yom ha'Shelishi Biheyosam Ko'avim", though there is no proof from there (where it is speaks about grown-ups) that the same would apply to babies of eight days old, whose wounds heal much quicker than those of grown-ups).

(b) An Androginus is a person who has both male and female sexual organs.

(c) One may not circumcise a Safek or an Androginus on the eighth day that falls on Shabbos.

(d) According to Rebbi Yehudah, one cannot place an Androginus on a par with a Safek, because he is definitely a male.

(a) Initially, Rava disagrees with Rav Yehudah and Rabah bar Rav Huna (who explain that 'Mezalfin' etc. in the Seifa comes to explain 'Marchitzin' in the Reisha) - because, if so, why did the Tana use the word 'Marchitzin' in the Reisha?

(b) Rava resolves the contradiction between the Reisha and the Seifa by explaining the Mishnah like this: 'Marchitzin es ha'Katan Bein Lifnei ha'Milah' ... ba'Yom ha'Rishon Kedarko, u'va'Yom ha'Shelishi she'Chal Liheyos be'Shabbos Mezalfin Alav be'Yad' ...

(c) Rava eventually conceded that 'those elders were right' - when, after issuing a ruling permitting a baby to be bathed with hot water on the first day which fell on Shabbos, he became weak. He felt that this was a Heavenly sign that he should not have over-ruled the decision of Rav Yehudah and Rabah bar Rav Huna.

(d) If the Tana Kama permits bathing on the first day, and Ziluf on the third (like Rava maintains), then the Tana, when quoting Rebbi Elazar ben Azaryah, who permits bathing even on the third day, should have said 'Rebbi Elazar ben Azaryah Omer "*Af* Marchitzin es ha'Katan ba'Yom ha'Shelishi" '. (It seems to me that what the Gemara means to say is - 'Marchitzin es ha'Katan *Af* ba'Yom ha'Shelishi').

(a) According to Rashi, Rebbi Elazar ben Azaryah also permits bathing the baby on the first two days (other Rishonim disagree).

(b) The Gemara concludes that Rebbi Elazar ben Azaryah's Heter extends to the whole body.

(c) Rebbi Elazar ben Azaryah permits even bathing the baby with water that was heated on Shabbos - since it is a matter of life-danger.

(d) One may only bathe other wounds with water that was heated on Erev Shabbos, but not with water that was heated on Shabbos, since it is not a matter of life-and death.

(a) All cures are forbidden mi'de'Rabbanan only when it is evident that they are being applied or taken as a cure, but not if there might be another motive for their application. When hot water and oil are not placed directly on the wound, it is not clear that they are bring applied as a cure, and it is therefore permitted.

(b) Rav permits placing hot water and oil directly on a wound on Shabbos.

(c) According to Rav, the Beraisa prohibits placing oil and hot water on a cloth to place on a wound on Shabbos, not because it is a cure (and forbidden because of Shechikas Samemanim), but because one may come to wring it out (Sechitah - which is Toldah of Libun.

(d) Even pouring water and oil on Shabbos, on a cloth that has already been placed on the wound - is forbidden, because of Sechitah.

(e) In spite of the fact that, outside of money-matters, we follow the opinion of Rav, in this case, we rule like Shmuel - because he has a Beraisa in support of his opinion.

(a) It is permitted to place a dry sponge on a wound - because it only protects, but does not heal; a dry reed, heals, so it is forbidden.

(b) A *fresh* cloth, which was not previously on the wound , heals; whereas a cloth that has already been on the wound, does not. Consequently, a fresh cloth is forbidden on Shabbos, an old one, is permitted.

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