Shabbat

All agree that if one prepares it [a meal-offering] as leaven after another has prepared it as leaven,  he is culpable; because it is said, It shall not be baked leaven,  it shall not be made leaven,  If one castrates after another has castrated, he is culpable, for it is said, That which hath its stones bruised, or crushed, or broken, or cut away,  [ye shall not offer unto the Lord; neither shall ye do thus in your land]:  now, if one is guilty for cutting [them] away, how much more so for breaking them!  But it is to teach  that if one castrates after another, he is culpable! — Rather it refers to an old man.  But R. Johanan said: It was those very [remedies]  which restored me to my youth?  — Rather the reference [here] is to a woman.  But according to R. Johanan b. Beroka, who said: Concerning both [man and woman] it is said, And God blessed them: and God said unto them, Be fruitful and multiply,  what can be said? — The reference [here] is to an old woman  or to a barren woman. MISHNAH. IF ONE'S TEETH PAIN HIM, HE MUST NOT SIP VINEGAR THROUGH THEM,  BUT MAY DIP [HIS BREAD IN VINEGAR] IN THE USUAL MANNER,  AND IF HE IS CURED, HE IS CURED. IF ONE'S LOINS PAIN HIM, HE MUST NOT RUB THEM WITH WINE OR VINEGAR, BUT HE MAY ANOINT THEM WITH OIL,  YET NOT ROSE OIL.  ROYAL CHILDREN MAY ANOINT THEIR WOUNDS WITH ROSE OIL, SINCE IT IS THEIR PRACTICE TO ANOINT THEMSELVES THUS ON WEEKDAYS. R. SIMEON SAID: ALL ISRAEL ARE ROYAL CHILDREN. GEMARA. R. Aha the Long, i.e., R. Ahab. Papa, pointed out a contradiction to R. Abbahu. We learnt: IF ONE HAS TOOTHACHE, HE MUST NOT SIP VINEGAR ON THEM. Shall we say that vinegar is beneficial to the teeth, — but it is written, As vinegar to the teeth, and as smoke to the eyes? — There is no difficulty: the one refers to vinegar of fruit;  the other to acid. Alternatively, both refer to acid: one means where there is a wound; the other, where there is no wound.  If there is a wound it heals; if there is no wound it loosens [the teeth in the gums]. HE MUST NOT SIP VINEGAR THROUGH THEM. But it was taught, He must not sip and eject, yet he may sip and swallow? — Said Abaye, When we learnt our Mishnah we too learnt of sipping and ejecting. Raba said, You may even say [that it refers to] sipping and swallowing: the one holds good before the dipping, the other after the dipping.  But let us say, Since it is permitted before the dipping, it is permitted after the dipping too,  for we know that Raba accepts this argument.  For Raba said: There is nothing which is permitted on the Sabbath and forbidden on the Day of Atonement:  since it is permitted on the Sabbath, it is permitted on the Day of Atonement too? He retracted from the present statement.  How do you know that he retracted from, this statement: perhaps he retracted from the other? — You cannot think so, For it was taught: All who are obliged to perform tebillah may do so in the normal way, both on the ninth of Ab and on the Day of Atonement. IF ONES LOINS PAIN HIM, etc. R. Abba b. Zabda said in Rab's name: The halachah is as R. Simeon. Shall we say that Rab holds with R. Simeon?  Surely R. Simeon son of R. Hiyya said in Rab's name: The stopper of the brewing vat