Si può ungere se stesso [con olio su Shabbath] e passarsi la mano [su tutto il corpo per piacere], ma non può sfregarsi vigorosamente e non può grattarsi [con un "graffio", vale a dire. (Giobbe 2: 8): "E si prese una ruspa spianatrice con cui raschiarsi", dando l'apparenza di un'attività nei giorni feriali.] È vietato scendere a una polima [una valle piena d'acqua con fango appiccicoso sul in basso, con luoghi in cui ci si immerge così profondamente che non può uscire fino a quando alcuni uomini non si riuniscono e lo tirano fuori con grande sforzo. Un'altra interpretazione: una valle il cui terreno è così scivoloso che uno che lava lì cade e si bagna i vestiti, in modo che possa venire a strizzarli.], Ed è vietato fare un afiktveizin (un emetico) [per vomito. "afik", "tzvei", "zin", letteralmente, "per espellere il cibo dal luogo della sua cottura", cioè lo stomaco. "Afik"—espellere; "Tvei"—cook (The targum of Exodus 12: 8) "tzli esh" - "tostato sul fuoco" è "tvei nur"); "Zin"—"mazon" (cibo). Ed è solo bere qualcosa che induca a vomitare che è proibito a Shabbath, ma è permesso inserire un dito in bocca per farlo. E se uno è in difficoltà e sarà guarito dal vomito, è consentito anche bere un emetico.], Ed è vietato manipolare (il corpo di) un bambino ("ein me'atzvin"), [per regolare il suo ossa e vertebre; poiché dà l'apparizione di boneh ("edificio"). E questo è così solo più tardi, ma nel giorno della sua nascita, è permesso. "me'atzvin", come in (Giobbe 10: 8): "Le tue mani mi hanno modellato (itzvuni) e mi hanno fatto."], e una rottura (cioè un osso rotto) non viene restituita (al suo posto.) [ L'halachah non è conforme a questa Mishnah. L'halachah è che su Shabbath può essere restituito un osso rotto.] Se un braccio o una gamba fossero slogati, non può usarli ("lo yitrefem") con acqua fredda. ["yitrefem", come in "beitzim t'rufoth beka'arah" ("uova sbattute in un piatto"). Non può bagnare il lato della dislocazione con acqua fredda, poiché è evidente che lo fa per scopi di guarigione.], Ma lava come di consueto e, se guarisce, guarisce.
Bartenura on Mishnah Shabbat
סכין – oil on the Sabbath.
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English Explanation of Mishnah Shabbat
Introduction
This mishnah deals with acts that are similar to healing in that they manipulate the body in some way. As we have learned above in 14:3, healing is prohibited on Shabbat.
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Bartenura on Mishnah Shabbat
וממשמשין – by hand on the entire body for pleasure.
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English Explanation of Mishnah Shabbat
One may oil and [lightly] massage [the body] but not step on [the body] or scrape [the skin]. One may lightly rub oil or massage one’s body (or another person’s body) on Shabbat, but not do so vigorously by stepping on a person or roughly scraping off skin. Most commentators say that this is too much like an act of healing and it is forbidden to heal a person on Shabbat. Furthermore, all of these things were done in the bathhouse and the rabbis may have wanted to keep people from fully engaging in bathhouse activities on Shabbat.
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Bartenura on Mishnah Shabbat
אבל לא מתעמלין – to rub with strength/power.
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English Explanation of Mishnah Shabbat
One may not go down to a piloma, I have adopted a reading of this section in accordance with manuscripts and Albeck’s suggestion. A piloma is a place where a person takes a mud bath. There are a host of different explanations for this section. Albeck’s seems most convincing. At a piloma one would engage in the activities prohibited in section one. Hence one shouldn’t even go into a piloma.
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Bartenura on Mishnah Shabbat
ולא מתגררין – with a strigil and similar to it (Job 2:8): “He took a potsherd to scratch himself [as he sat in ashes],” because it is like a deed of the weekday.
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English Explanation of Mishnah Shabbat
And one may not drink an epiktvizin [to induce vomiting]; An epiktvizin was a potion used to induce vomiting. This was forbidden because it was like healing.
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Bartenura on Mishnah Shabbat
אין יורדין לפולימא – a valley filled with water and under it plaster/mud like glue and there are places where the bather will sink in that mud and become attached to it and he is unable to go up until a group of people gather together and take him up with great difficulty and in an emergency. Another interpretation: a valley where its mud is smooth and he who bathes there falls and whose clothing fall off in the water and he comes to squeezing/wringing.
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English Explanation of Mishnah Shabbat
And one may not straighten an infant[‘s limbs]. If an infant’s limbs were crooked, they would manipulate them in order to straighten them out. This may not be done on Shabbat because it is similar to the prohibited labor of “building.”
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Bartenura on Mishnah Shabbat
אפקטויזין – to vomit; and its explanation (see Talmud Shabbat 123a-b) is to cause to bring up roast to nourish, that is to say, to take out the food from the place it is cooked which is the stomach, it emits [and] removes roasted that is cooked, roasted by fire, which we translate as roasted by fire food and specifically to drink a liquid that he brings into him to vomit – which is prohibited on the Sabbath, but to place one’s finger into his mouth in order to vomit is permitted and where he has pain and if he vomits, he will recover, it is permissible even through liquids.
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English Explanation of Mishnah Shabbat
And one may not set a broken bone. Similarly, one may not set the broken bone of an adult.
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Bartenura on Mishnah Shabbat
ואין מעצבין את הקטן – to repair him and to settle his bones and vertebra of his spinal column because it appears like “building,” (i.e., one of the prohibited forms of work on the Sabbath), and we don’t say so other than after the time, but it is permitted on the day of birth. מעצבין – from the language (Job 10:8): “Your hands have shaped and fashioned me.”
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English Explanation of Mishnah Shabbat
If one's hand or foot is dislocated, he must not agitate it violently in cold water but he may bathe it in the usual way, and if it heals, it heals. If one separated a limb, such as a hand or foot and it needs to be put back into its place, one shouldn’t vigorously shake it in cold water because everyone will see that this is an act of healing. However, if one wishes to wash in a more normal manner, one may do so and if by doing so the separated limb is healed, then nothing wrong has been done.
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Bartenura on Mishnah Shabbat
ואין מחזירין את השבר – the bone that was broken, but the Halakha is not according to this Mishnah but the Halakha is that we do set a fractured bone.
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Bartenura on Mishnah Shabbat
שנפרקה ידו – that the bone went out from its joint.
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Bartenura on Mishnah Shabbat
לא יטרפם – like the language of scrambled eggs in a bowl, and they wash them in [cold] water on the place of the break and it appears like healing.
