Rif Shabbat 52a {Shabbat 129a continues ... 130a; digression to Eruvin 91a, Yerushalmi Shabbat 86a}

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52a

{Shabbat 129a continues}
Rava said: We said this only if her husband is not with her {after the ritual bath, which she takes in order to eat terumah, etc}; but if her husband is with her, he makes her warm.
Even as Rav Chisda's daughter performed tevilla within thirty days in her husband's {Rava's} absence, caught a chill, and was carried in a bed to Rava at Pumbeditha.

Rav Yehuda cited Shmuel: We may make a fire for a lying-in woman {=a woman giving birth} on Shabbat. Now it was understood from him, only for a lying-in woman, but not for a sick person; only in winter, but not in summer.
And we conclude that there is no difference between a lying-in woman and a sick person, between winter and summer. From that which Rav Chiyya bar Avin cited Rav Sheshet {our gemara, he cites Shmuel}: If one lets blood and catches a chill, a fire is made for him even on the Tammuz [summer] solstice.
A teak chair was broken up for Shmuel {for a fire, other wood being unavailable}. A table [made] of juniper-wood was broken up for Rav Yehuda. A footstool was broken up for Rabbah, whereupon Abaye said to Rabbah: But you are infringing {Devarim 20:19}:

יט כִּי-תָצוּר אֶל-עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ, לֹא-תַשְׁחִית אֶת-עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן--כִּי מִמֶּנּוּ תֹאכֵל, וְאֹתוֹ לֹא תִכְרֹת: כִּי הָאָדָם עֵץ הַשָּׂדֶה, לָבֹא מִפָּנֶיךָ בַּמָּצוֹר.

19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?

{bal tashchit. The point is that he was wasting the footstool.}
He said to him: 'Thou shalt not destroy' in respect of my own body is more important to me.

Rabbi Chiyya bar Ashi said {our gemara: Rav Yehuda cited Rav}: One should always sell [even] the beams of his house and buy shoes for his feet. If one has let blood and has nothing to eat, let him sell the shoes from off his feet and provide the requirements of a meal therewith.
What are the requirements of a meal?
Rav said: Meat;
And Shmuel said: Wine.
Rab said meat - life for life.
And Shmuel said: Wine - red [wine] to replace red [blood].

"WE TIE UP THE NAVEL-STRING":
The Sages learnt {in a brayta}: We tie up the navel-string. Rabbi Yossi says: We cut [it] too; and we hide the after-birth, so that the infant may be kept warm. Rabban Shimon ben Gamliel said: princesses hide [it] in bowls of oil, wealthy women in wool fleeces, and poor women in soft rags.

Rav Nachman cited Rabba bar Avuah {our gemara: who in turn cited Rav}: The halacha is as Rabbi Yossi.

And Rav Nachman cited Rabba bar Avuah {our gemara: who in turn cited Rav}: The Sages agree with Rabbi Yossi in the case of the navel-string of twins, that we cut them.
What is the reason? Because they pull upon each other.

Rav Nachman cited Rabba bar Avuah {our gemara: who in turn cited Rav}: All that is mentioned in the chapter of rebuke {in Yechezkel 16 as not being done for this metaphorical woman} is done for a lying-in woman on Shabbat. For it it stated {Yechezkel 16:4}:

ד וּמוֹלְדוֹתַיִךְ, בְּיוֹם הוּלֶּדֶת אוֹתָךְ לֹא-כָרַּת שָׁרֵּךְ, וּבְמַיִם לֹא-רֻחַצְתְּ, לְמִשְׁעִי; וְהָמְלֵחַ לֹא הֻמְלַחַתְּ, וְהָחְתֵּל לֹא חֻתָּלְתְּ.

4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all.

from here that they cut the navel string on Shabbat.

וּבְמַיִם לֹא-רֻחַצְתְּ לְמִשְׁעִי - "neither wast thou washed in water for cleansing" - from here that they wash the infant.

וְהָמְלֵחַ לֹא הֻמְלַחַתְּ - "thou was not salted at all" - from here that they salt the infant.

וְהָחְתֵּל לֹא חֻתָּלְתְּ - "nor swaddled at all" - from here that they swaddle the infant on Shabbat.

END PEREK EIGHTEEN

BEGIN PEREK NINETEEN
{Shabbat 130a}
MISHNA:
R. ELIEZER SAID: IF ONE DID NOT BRING AN INSTRUMENT ON EREV SHABBAT {a knife for circumcision} HE MUST BRING IT ON SHABBAT UNCOVERED {that all may see it};
BUT IN [TIMES OF] DANGER {when circumcision is forbidden by the State} HE HIDES IT ON THE TESTIMONY OF WITNESSES.

R. ELIEZER SAID FURTHER: ONE MAY CUT TIMBER TO MAKE CHARCOAL FOR MANUFACTURING IRON {for a circumcision knife}.

R. AKIBA STATED A GENERAL PRINCIPLE: ANY [MANNER OF] WORK WHICH COULD BE PERFORMED ON EREV SHABBAT DOES NOT SUPERSEDE SHABBAT; BUT THAT WHICH COULD NOT BE PERFORMED ON EREV SHABBAT DOES SUPERSEDE SHABBAT.

{not in the Mishna in our gemara. perhaps added by the Rif in explanation}
CIRCUMCISION, WHICH CANNOT BE PERFORMED ON EREV SHABBAT SUPERCEDES SHABBAT.

Gemara:
Rav Avin cited Rav Adda who cited Rav Yitzchak {our Gemara: R. Abba b. R. Adda said in R. Isaac's name}: they once forgot to bring a knife on erev Shabbat, so they brought it on Shabbat through roofs and courtyards,
{Shabbat 130b}
[this being] against the will of Rabbi Eliezer, who permits via the public domain.
But with the consent of Rabbi Shimon, who permits it through courtyards, roofs, and enclosures.

For we learnt {tnan}: R. Simeon said: Roofs, enclosures and courtyards are all one domain {such that carrying from one to the next is permitted} in respect of utensils which spent Shabbat therein {that is, from the beginning of Shabbat}, but not in respect of utensils which rested in the house {at the beginning of Shabbat}.

And the {post-Talmudic} Rabbis have ruled that the halacha is not like Rabbi Shimon regarding a scalpel, and even though Rav said in perek Kol HaIr {Eruvin 91a} that the halacha is like Rabbi Shimon, in this we establish that the halacha is like the Sages, and we rule like Rabbi Akiva who said ANY [MANNER OF] WORK WHICH COULD BE PERFORMED ON EREV SHABBAT DOES NOT SUPERSEDE SHABBAT. And further, Rabba {our gemara: Rava} said in perek HaIsha in Pesachim {Pesachim 92a} that arel, hazaah, and izmel {simanim of halachot} do not stand when there is an issue of kareit. What does izmel refer to? That which they learnt {in a brayta}: just as they do not bring it via the public domain, so do they not bring it via courtyards, roofs, and enclosures. And further, the Sages and Rabbi Shimon is {a dispute between} an individual and the many, the halacha is like the many.

And there is one who brings support to the matter from the incident which is found in the Yerushalmi {Yerushalmi Shabbat 86a}, that we learn there that Rav Shmuel bar Avdimi to circumcise for Rav Shash'a his son. They forgot to bring the scalpel. He asked Rabbi Mana, and he said to him: push it {the curcumcision} until the morrow. He asked Rabbi Yitzchak the son of Rabbi Eleazar {our gemara: just the son of Eleazar}