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30b
{Shabbat 66b continues}
pramei. {Soncino: A mask}
The explanation of pramei is something that you place over the mouth so that you do not project spittle.
We learn in perek haNoder min haYerek {Nedarim 55b}: It was taught {in a brayta}: One may go out [on the Sabbath] wearing a thick sack-cloth, a coarse blanket, a curtain, and a blanket wrap, to keep off the rain; Shepherds may go out with sacks; not only shepherds, but all men, but that the Sages spoke of what is usual.
And in the Tosefta {actually, in our girsa in the gemara we have this in the brayta right after the word rain} they learnt: but not with a box, basket or matting to keep off the rain.
And the further learnt in the Tosefta: One may go out with wadding or with a sponge upon a wound, so long as he does not wrap around it a thread or a band.
One may go out with the peel of a garlic and the peel of an onion which is upon a wound, and if it falls he should not return it, and it needs not be said that he should not place it in in the first place on Shabbat.
One may go out with a binding (eged) upon a wound, and he may tie it and untie it.
A compress which separated from the binding, one may return it with the binding.
{compress, plaster, emollient, poultice - all were listed as translations of the three words listed next}
One may go out with a compress or with a poultice or with a plaster {retiya} upon a wound, and if it falls, he may not return it, and it need not be said that he may not place it in the first place on Shabbat.
And this that we learnt "he may not return," we discuss it in the gemara in Eruvin {Eruvin 102a}, and say that the halacha is one may that a plaster {retiya} on Shabbat in the Temple, and there {in Eruvin} we explain it.
MISHNA:
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 are kesharim?
Abba Mari cited Rav Nechemia bar Baruch who cited Rav Iddi bar Avin who cited Rav Yehuda:
{our gemara: 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 {vegetable; dyer's madder; a prophylactic}.
Why [then] particularly BOYS; even girls too [may go out therewith]? And why particularly children; even adults too?
But [then] what is meant by KESHARIM?
Like that which Rabbi Avin bar {our gemara: Huna} Chanina cited Rav Chama bar Guria: If a son yearns for his father [the father] takes a strap from his right shoe and ties it to his left [hand]. {This cures him so that he is able to bear his father's absence.}
Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: The placing of a [hot] cup upon the navel on Shabbat {to alleviate stomach ache} is permitted.
And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: One may rub in oil and salt on Shabbat {into the skin}.
Like this of Rav Huna, when he came from the academy of Rav, and Rav from the academy of Rabbi Chiyya, and Rabbi Chiyya, when he came from the academy of Rabbi: 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, so let Ploni son of Plonit's wine become clear.'
And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: One may reset [a laryngeal muscle] {lit. strangle}] on Shabbat.
And Rabbi Avin bar Rav Huna cited Rav Chama bar Guria: To swaddle a babe on Shabbat is in order.
The Sages learnt {in a brayta}: One may go out with a preserving stone on Shabbat. {As a safeguard against abortion} On the authority of R. Meir it was said: Even with the counterweight of a preserving stone. And not only when one has miscarried, but even [for fear] lest she miscarry; and not only when she is [already] pregnant, but even lest she become pregnant and miscarry.
Rav Yeimar cited Rav {our gemara: Abaye}: Provided that it was found to be the healing stone's natural counterweight.
An exact counterwight - not less and not more than the preserving stone when it is weighed against it.
And the halacha is like Rabbi Meir, based on the fact that they answer according to him - and that is when it is the healing stone's natural counterweight. And furthermore, because we say: Rav Ashi {our gemara: Abaye} said: The counterweight of the counterweight, what? From the fact that he asks about the counterweight of the counterweight, we may deduce that he holds like Rabbi Meir.
{Shabbat 67a}
"AND ROYAL CHILDREN MAY GO OUT WITH BELLS":
Rabba established it as referring to the case of in which it is woven [sewn] into his garment; thus it agrees with all. {and not, as Rabbi Oshaya suggested in the gemara, that it was only according to Rabbi Shimon}
MISHNA:
ONE MAY GO OUT WITH A HARGOL'S EGG, A FOX'S TOOTH, AND A NAIL FROM [THE GALLOWS OF] AN IMPALED CONVICT AS A PROPHYLACTIC: THIS IS R. MEIR'S VIEW;
BUT THE SAGES FORBID THIS EVEN ON WEEKDAYS ON ACCOUNT OF 'THE WAYS OF THE AMORITE.'
Gemara:
ONE MAY GO OUT WITH A HARGOL'S EGG, which is carried for {shichla};
{Soncino translates: ear-ache}
By way of explanation {of shichla}, it is weakness of the thighs.
As we learn {tnan} in Bechorot {Bechorot 40a}: the shechol and the kesol. What is shechol? One who's thigh is moves out of place.
AND WITH A FOX'S TOOTH, which is worn on account of sleep: a living [fox's] for one who sleeps [too much], a dead [fox's] for him who cannot sleep.
"AND A NAIL FROM [THE GALLOWS OF] AN IMPALED CONVICT": for a zirfah
{Soncino translates: an inflammation}
By way of explanation, an inflammation, and they call it in Arabic achtarkan, and a nail from an impaled convict keeps it from increasing.
Abaye and Rava, both say: Whatever is used as a remedy is not [forbidden] on account of the ways of the Amorite.
Which implies that if it is not used as a remedy, there is a issue of the ways of the Amorite!
But we learnt {in a brayta}: If a tree casts its fruit, one paints it with sikra {a red paint} and loads it with stones.
Now, as for loading it with stones, that is in order to lessen its strength.
{Because of the tree's vitality, the fruits get too big and fall, and so this lessens its strength.}
But when he paints it with sikra, what remedy does he effect?
That is in order that people may see and pray for it.
Even as they learnt {in a brayta}:
{Vayikra 13:45}
Ravina said: In accordance with whom do we suspend a cluster of dates on a [sterile] date tree? In accordance with this Tanna.
What is a kuvsa? {translated above as cluster}
A netzer {twig}, as is written {Yeshaya 11:1}
| א וְיָצָא חֹטֶר, מִגֵּזַע יִשָׁי; וְנֵצֶר, מִשָּׁרָשָׁיו יִפְרֶה. | 1 And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots. |
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