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Week 8 - Sunday - 16 Jan. 2000

SHABBAT: CHAPTER 14: MISHNA 3

One may not eat Greek hyssop on Shabbat because it is not the food of healthy people, but he may eat maidenhair and he may drink liverwort. All foods a man may eat for a remedy, and all liquids he may drink, except for palm water and a cup of roots, because they are for jaundice; but he may drink palm water for his thirst, and he may anoint with root-oil not for a remedy.

Kehati

This mishnah discusses medicinal remedies which are prohibited on Shabbat. It is permitted to violate Shabbat for one who is dangerously ill, even if the danger has not yet been definitely established, and to do everything necessary for him (Yoma 8:6; Rambarn, Hil. Shabbat 2:1-3). Regarding, however, a person suffering from an ailment which is not dangerous to life, the Sages prohibited him from taking medicines on Shabbat, lest he come to pound the ingredients, which is forbidden as a derivative of grinding. Regarding an ill person who is bedridden, one opinion holds that although he is not in danger, the Rabbinic prohibition does not apply to him, and he may use medicines on Shabbat (Bet Yosef,

Ramban, Maggid Mishneh). This mishnah teaches that anything which serves as food or drink for healthy people may be given to one suffering from a non-dangerous ailment, even if he uses it as a medicine. Something which is used only as a remedy, however, may not be eaten or drunk on Shabbat.

One may not eat Greek hyssop - A type of hyssop used as a medicine to kill intestinal worms. The mishnah teaches that it is prohibited to eat it on Shabbat, because it is not the food of healthy people - and, manifestly, he eats it as a remedy. We explained in the introduction to this mishnah that use of medicine on Shabbat to cure an ailment which is not dangerous to life is prohibited, lest one grind the ingredients, but he may eat maidenhair - A type of edible plant which serves as a remedy for worms in the liver. This may be eaten on Shabbat because healthy people also eat it, and he may drink liverwort - A type of plant soaked in water and then drunk as a remedy for one who has drunk exposed water which has been contaminated by snake venom (Gemara). This liquid may be drunk on Shabbat, because healthy people also drink it.

This is the general rule:

All foods - that healthy people also eat, a man - who suffers from a non-dangerous ailment, may eat on Shabbat, even if he eats it for a remedy,

and all liquids - that healthy people also drink, he a man with a nondangerous ailment, may drink -as a remedy,

except for palm water - Water from a well-known spring in Eretz Israel that was located between two palm [dekalim] trees. Drinking this water induced diarrhoea and cleansed the bowels.

According to a reading in the Jerusalem Talmud, this reads, "except for piercing {dekarim] water" water that pierces the bile,

and a cup of roots - A drink made from the roots of herbs and spices, because they - palm water and root-drink, are - a remedy - for jaundice - and it is clear from the facial coloring of these Invalids that they are drinking it as a remedy. The Gemara explains that "a cup of roots [ikarim}" would cause sterility [akarut}. It was generally called by this name, so that people would be careful not to drink it, but would attempt to obtain another remedy for their illness (Tosefot Yom Tov); but he - one who does not suffer from jaundice, sin nnw may drink palm water on Shabbat, for to quench, his thirst, and he may anoint his flesh with root-oil oil scented with spices on Shabbat, if he does not do so for a remedy.

SHABBAT: CHAPTER 12: MISHNA 4

If one feels in his teeth, he may not swallow vinegar through them but he may dip in his normal way, and if he is healed - he is healed. If one feels pain in his loins, he may not anoint with wine and vinegar; but he may anoint with oil, but not rose oil. The children of kings may anoint with rose oil on their wounds, for it is their custom to anoint on weekdays. Rabbi Shimon says. All Israel are the children of kings.

Kehati

If one feels - pain in his teeth - on Shabbat, he may not swallow vinegar through them - He may not fill his mouth with vinegar in order to relieve his pain, for everyone sees that does so for medicinal purposes; but he may dip - his bread in the vinegar, to eat it in his normal way, and if he is healed - he is healed - The Gemara states that filling one's mouth with vinegar is prohibited

only if he spits it out, for then it is clear that he fills his mouth for medicinal purposes. He is permitted, however, to fill his mouth and swallow. The halakhic authorities rule that this refers only to one who has a sensation of pain. If one suffers greatly because of toothache, and his entire body is weakened by this, all remedies for easing the pain may be used (Turei Zahav to Orah Hayim, 328:32)

If one feels pain in his loins - on Shabbat, he may not anoint with wine and vinegar - Because the loins are anointed with these only for medicinal purposes; but he may anoint his loins with oil - because healthy people also anoint their bodies, but he may not anoint with rose oil because it is expensive, and it is clear to everyone that he anoints with it only for medicinal purposes. The children of kings may anoint with rose oil on their wounds - on Shabbat, for it is their custom to anoint their bodies with rose oil on weekdays even when they do not have a wound.

Rabbi Shimon says: All Israel are the children of kings - and what is permitted to the children of kings is permitted to all Israel. The Gemara states that in a place where rose oil is in plentiful supply, and people customarily anoint with it, one who feels pain in his loins may also anoint with it. Based on this, Rambarn rules in his Commentary to the Mishnah, that the halakhah follows Rabbi Shimon, if many people use this oil. (Bartenura's statement, "And the halakhah does not follow Rabbi Shimon" is surprising; see Tosefot Yom Tov).

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