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40a
{Avoda Zara 28b continues}
Rabbi Abba bar Zutra cited Rabbi Chanina: It is permissible to restore the ear into its proper position on Shabbat.
Rav Shmuel bar Yehuda commented: Only with the hand, but not by applying medicines. Some report: By applying medicine, but not with the hand. What is the reason? Because it causes soreness.
{Avoda Zara 29a}
Rabbi Yehoshua ben Levi said: It is permitted to lift the Unklai on the Sabbath. What does unklai mean? Rabbi Abba said: The cartilage [in front] of the heart. {itztomcha delibba}
To explain: almeda.
{Rabbenu Chananel: the stomach}
Shmuel said: An open wound is to be regarded as dangerous for which Shabbat may be profaned.
Rav Safra said: A berry-like excrescence is a forerunner of the Angel of Death.
Rava said: An abscess is a forerunner of fever.
Rav Shemen bar Abba cited Rabbi Yochanan: Any internal wound does not require [medical] opinion {but one may violate the Shabbat for it with no medical consultation}, and the inflammatory fever is to be regarded as an internal wound.
From where is considered an internal wound?
Rabbi Ammi explained: [Such as are] on the lip and inward.
One who has congested blood, they may let his blood on Shabbat, and any internal wound {sore}, we may violate the Shabbat for it.
We learn in the first perek of Avoda Zara {Avoda Zara 12b}:
Rabbi Chanina said: For one who swallows a leech it is permissible to get water heated on Shabbat.
And there was actually a case of one swallowing a leech, and Rabbi Nechemiah declared it permissible to get water heated for him on Shabbat. Rav Huna the son of Rav Yehoshua said: Meanwhile let him sip vinegar. {the following quote appears in the gemara regarding one who swallows a wasp, who will surely die, but it is suggested that he should nevertheless drink vinegar:} perhaps [by this means] he will live long enough to set his house in order. {thus, drinking vinegar delays the deleterious effect.}
We learnt in the Mishna there in Yoma {Yoma 83a}: And Rabbi Matna ben Cheresh said further: If a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, because the disease may endanger his life, and whatsoever threatens to endanger life {lit. doubt of life} supersedes Shabbat.
{Yoma 84a}
What does this {general statement "whatsoever threatens to endanger life supersedes Shabbat} come to include?
To include the doubt {=danger to life} of another Shabbat.
How so?
Such that they estimate that he will need this treatment for eight days, and the first day is Shabbat. I would have said that he should wait until {Saturday} night, so as to only violate a single Shabbat. This comes to inform us that this is not so.
A brayta also says so: We heat water on Shabbat for a sick person, whether to give him to drink or to heal him {by washing him}, and we do not say that we should wait in case he gets better, but rather we heat for him immediately, and his doubt {of danger to life} pushes off the Shabbat. On not only the doubt for this Shabbat, but even for the following Shabbat. And we do not do these things {violating the Shabbat} via a gentile or a child, but rather via the greatest of the Jews. And we do not instruct others to do these things via women, or Cutheans {who hold there is no problem of Lifnei Iver}, for their opinion is added to other opinions.
{Yoma 84b}
And how do we know that in case of doubt of {danger to} life, we act leniently?
For Rav Yehuda cited Shmuel: Scriptures states {Vayikra 18:5}:
"and he shall live by them" and not die by them. And if we pay heed to doubt {and not act}, there will be times that he will not fulfill "and he shall live by them." Therefore, we save in case of doubt, so as to fulfill "and he shall live by them" and not die by them. And so is the halacha.
The Sages learnt {in a brayta}: We take care of danger to life on Shabbat, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.
How so?
If he saw a child fall into the sea, he may spread out a net, and take him up, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din. And even though he takes up fish together with him {the child}.
If one has seen a child fall into a pit, he may remove a piece of earth {to save him the sooner} and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din. And even though he creates a staircase in the earth.
If he saw a child enter, behind which the door got locked, he should break open the door immediately, and the sooner the better; and he need not take permission from Bet Din, even when by this means he breaks it for kindling.
{Yoma 85a}
If something collapses upon someone, and it is a doubt - perhaps he is there, perhaps he is not there; perhaps he is alive, perhaps he is dead; perhaps he is an Israelite, and perhaps a Cuthean - we remove the ruins for him.
What does this mean to say?
This is what it means to say: That it is no question that if it is a doubt - perhaps he is there, perhaps he is not there - if he is {known to be} an Israelite - we remove the ruins for him; and it is no question that if it is a doubt - perhaps he is alive, perhaps he is dead - that if he is an Israelite, we remove the ruins for him; but even if it a doubt whether he is a Cuthean or an Israelite, we remove the ruins for him.
If they found him alive, they deal with him {and the ruins are to be cleared further to save him}. This is obvious!
No. This is needed, to teach that even if he will only be alive for a short time we clear for him.
{Yoma 84b}
We extinguish and isolate the fire {on Shabbat} and the sooner one does this, the more praiseworthy one is; and no permission from Beth Din is to be taken for it, and even when the coals he saves from consumption will be used by him later for roasting meat. And it is needed, as we have written in Yoma.
{Shabbat 109a -- we now return}
Mar Ukva said: If one knocks his hand or foot, he may reduce the swelling with wine, and need have no fear {of violating}.
It was a question to them: What about vinegar?
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