Shabbat 14

Chapter 14

א שְׁמֹנָה שְׁרָצִים הָאֲמוּרִים בַּתּוֹרָה, הַצָּדָן וְהַחוֹבֵל בָּהֶן, חַיָּב. וּשְׁאָר שְׁקָצִים וּרְמָשִׂים, הַחוֹבֵל בָּהֶן פָּטוּר, הַצָּדָן לְצֹרֶךְ, חַיָּב, שֶׁלֹּא לְצֹרֶךְ, פָּטוּר. חַיָּה וְעוֹף שֶׁבִּרְשׁוּתוֹ, הַצָּדָן פָּטוּר, וְהַחוֹבֵל בָּהֶן חַיָּב:

1 The eight sheratzim (creeping things) mentioned in the Torah [(Leviticus 11:29-30): "the weasel, the mouse, etc."] — if one hunts them [he is liable, for there are in their species those which are hunted], and one who wounds them is liable, [for they have skin, and the discoloring is permanent, and he is liable by reason of mefarek ("unloading") a toldah of dash (threshing). Or, because they have skin, the skin is colored by the blood congealed in it, and he is liable by reason of tzovea (dyeing).] And other forbidden things and reptiles, [such as worms, snails, and scorpions] — if one wounds them, he is exempt, [for hey have no skin.] If one hunts them for a particular purpose, he is liable; for no particular purpose, he is not liable, [for there are none in their species which are hunted.] An animal or a bird in his domain — if he hunts them, he is not liable, [for they are already "caught"], and if he wounds them, he is not liable, [for they have skin. And the wounder is liable in all of these instances in the Mishnah only if he needs their blood; but if he wounded only to injure, it has already been ruled (13:3): "All who are mekalkel are exempt."]

ב אֵין עוֹשִׂין הִילְמִי בְשַׁבָּת, אֲבָל עוֹשֶׂה הוּא אֶת מֵי הַמֶּלַח וְטוֹבֵל בָּהֶן פִּתּוֹ וְנוֹתֵן לְתוֹךְ הַתַּבְשִׁיל. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא הוּא הִילְמִי, בֵּין מְרֻבֶּה וּבֵין מֻעָט. וְאֵלוּ הֵן מֵי מֶלַח הַמֻּתָּרִין, נוֹתֵן שֶׁמֶן בַּתְּחִלָּה לְתוֹךְ הַמַּיִם אוֹ לְתוֹךְ הַמֶּלַח:

2 It is forbidden to make hilmi on Sabbath [("hilmi":) an abundance of water added to vegetables picked for preserving], but one can make [a little] salt-water for dipping his bread or to add to a dish. R. Yossi said: Is it not hilmi whether much or little? [That is, if a large amount is forbidden, a small amount, too, should be forbidden. Otherwise, they will say: "A large labor is forbidden; a small one is permitted." Rather, both are forbidden, for it is as if he processes and amends the food placed therein for preserving.] And this is permitted salt-water: He places oil in the water first [before he puts the salt in], or [he puts oil first] into the salt [before he adds the water. For the oil prevents the salt from mixing well with the water and thus attenuates its strength. But he may not mix salt and water first and then add the oil. For as soon as he puts the salt and the water together, he gives the impression that he is "processing." The halachah is not in accordance with R. Yossi.]

ג אֵין אוֹכְלִין אֵזוֹב יוֹן בְּשַׁבָּת, לְפִי שֶׁאֵינוֹ מַאֲכַל בְּרִיאִים, אֲבָל אוֹכֵל הוּא אֶת יוֹעֶזֶר וְשׁוֹתֶה אַבּוּב רוֹעֶה. כָּל הָאֳכָלִין אוֹכֵל אָדָם לִרְפוּאָה, וְכָל הַמַּשְׁקִין שׁוֹתֶה, חוּץ מִמֵּי דְקָלִים וְכוֹס עִקָּרִים, מִפְּנֵי שֶׁהֵן לַיְרוֹקָה. אֲבָל שׁוֹתֶה הוּא מֵי דְקָלִים לִצְמָאוֹ, וְסָךְ שֶׁמֶן עִקָּרִין שֶׁלֹּא לִרְפוּאָה:

3 It is forbidden to eat Greek hyssop on Shabbath [("Greek hyssop":) a kind of hyssop which grows among thorns and which kills intestinal worms], for it is not food of the healthy [and it is manifest that he is eating it as a remedy. It is forbidden to eat it on Shabbath — a decree, lest he come to pound herbs, a toldah of grinding.] But one may eat yoezer, [for many eat it when they are healthy. ("yoezer":) poly-trichon, which destroys liver worms] and he may drink abuv-roeh [a leafless plant which grows alone, beneficial to one who was harmed by drinking exposed water.] A man may eat all foods for healing. [Everything which one (who is not well) eats and which healthy persons (also) eat, he may eat on Shabbath, even though he eats if for therapeutic purposes.], and he may drink all liquids except the waters of Dekalim [two trees of the palm family which were in Eretz Yisrael with a spring between them. If one drank of it, the first cup would loosen his bowels, the second would activate them, and the third would purge them to the point that he released it as clear as it had entered.] and (except) "the cup of the barren." [Tree resin is taken with "the grass of joy" and saffron, and these are pulverized and the powder placed in wine. A zavah (a woman with a genital discharge) who drinks three cups of it is healed.] (one may not drink of it) for it is [a cure] for jaundice, [but one who drinks it remains barren, for which reason it is called "the cup of the barren."] But one [who is not ill] may drink the waters of Dekalim for his thirst and he may anoint himself with oil of (spice-) roots, not for purposes of healing.

ד הַחוֹשֵׁשׁ בְּשִׁנָּיו, לֹא יִגְמַע בָּהֶן אֶת הַחֹמֶץ, אֲבָל מְטַבֵּל הוּא כְדַרְכּוֹ, וְאִם נִתְרַפֵּא נִתְרַפֵּא. הַחוֹשֵׁשׁ בְּמָתְנָיו, לֹא יָסוּךְ יַיִן וְחֹמֶץ, אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן, וְלֹא שֶׁמֶן וֶרֶד. בְּנֵי מְלָכִים סָכִין שֶׁמֶן וֶרֶד עַל מַכּוֹתֵיהֶן, שֶׁכֵּן דַּרְכָּם לָסוּךְ בַּחֹל. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם:

4 If one's teeth hurt him, he may not suck vinegar through them [and spit it out, for it is obvious that he does so for healing purposes (but if he sucks and swallows it, it is permitted)], but he may dip it (bread in vinegar) as is his wont, and if he is healed, he is healed. If one's thighs hurt him, he may not anoint himself with wine and vinegar, [for one does so only for healing], but he may anoint himself with oil — but not rose oil, [for it is expensive, and it is manifest that he does so for healing.] The sons of kings may anoint their sores with rose oil, for it is their wont to anoint themselves so in the weekdays [i.e., (even) when they have no sores]. R. Shimon says: "All of Israel are the sons of kings." [The halachah is not in accordance with R. Shimon.]

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