Shabbat

Gar'inin or gar'inin?  — Raba b. 'Ulla cited: and an abatement shall be made [we-nigra'] from thy estimation.  The scholars asked: Ommemoth or 'ommemoth?  — R. Isaac b. Adbimi cited: The cedars in the garden of God could not obscure him.  The scholars asked: Did we learn me'amzin or me'amzin?  R. Hiyya b. Abba cited: and shutteth ['ozem] his eyes from looking upon evil. Our Rabbis taught: When one carries out cow's milk, [the standard is] as much as one quaffs at a time; woman's milk or the white of an egg, as much as is required for putting in an embrocation; collyrium, as much as is dissolved in water.  R. Ashi asked: [Does that mean] as much as is required for dissolving. or as much as is required for holding and dissolving?  The question stands over. HONEY, SUFFICIENT TO PLACE ON A SCAR. A Tanna taught: As much as is required for putting on the opening of a scab. R. Ashi asked: 'On a scab': [does that mean] on the whole opening of the scab,  or perhaps [it means] on the top of the scab,  thus excluding [sufficient for] going all round the sore, which is not required?  The question stands over. Rab Judah said in Rab's name: Of all that the Holy One, blessed be He, created in His world, He did not create a single thing without purpose. [Thus] He created the snail as a remedy for a scab; the fly as an antidote to the hornet['s sting];  the mosquito [crushed] for a serpent['s bite]; a serpent as a remedy for an eruption. and a [crushed] spider as a remedy for a scorpion['s bite]. 'A serpent as a remedy for an eruption':  what is the treatment? One black and one white [serpent] are brought, boiled [to a pulp] and rubbed in. Our Rabbis taught: There are five instances of fear [cast] by the weak over the strong: the fear of the mafgia'  over the lion; the fear of the mosquito upon the elephant;  the fear of the spider upon the scorpion;  the fear of the swallow upon the eagle;  the fear of the kilbith  over the Leviathan.  Rab Judah said in Rab's name: What verse [alludes to these]? That strengtheneth the despoiled [i.e., weak] over the strong. R. Zera met Rab Judah standing by the door of his father-in-law's house and saw that he was in a cheerful mood, and if he would ask him all the secrets of the universe he would disclose [them] to him. He [accordingly] asked him: Why do goats march at the head [of the flock], and then sheep? — Said he to him: It is as the world's creation, darkness preceding and then light.  Why are the latter covered, while the former are uncovered?  — Those with whose [material] we cover ourselves are themselves covered, whilst those wherewith we do not cover ourselves are uncovered. Why is a camel's tail short? — Because it eats thorns.  Why is an ox's tail long? — Because it grazes in meadows and must beat off the gnats [with its tail]. Why is the proboscis of a locust soft [flexible]? Because it dwells among willows, and if it were hard [non-flexible] it [the proboscis] would be dislocated and it [the locust] would go blind. For Samuel said: If one wishes to blind a locust, let him extract its proboscis. Why is a fowl's [lower] eyelid bent upwards?  — Because it dwells among the rafters, and if dust entered [its eyes] it would go blind. [The word] Dashsha [entrance] [implies] Derek SHam [there is the way];  Darga [stairs, ladder]; Derek Gag [a way to the roof]; mathkulithat [a relish]; mathay thikleh da [when will this end]?  Betha [a house] [implies] Bo we-ethib [come and sit therein]; Biketha [a small house]: Be aketha [a confined narrow house].  Kuftha [an inverted vessel, a low seat]: Kof we-THab [invert it and sit down]; libne [bricks]: libene bene [unto children's children];  huza [prickly shrubbery, hedge]: haziza [barrier]. Hazba [pitcher] [is so called] because hozeb [it draws]  water from the river; kuzah [small jug]: kazeh [like this];  shotitha [myrtle branch]: shetutha [folly];  meshikla [wash basin]: mashe kulah [washing everybody]; mashkiltha: [wash-basin]  mashya kalatha [washing brides];  asitha [mortar]: hasirtha [missing];  bukana [a club used as a pestle]: bo we-akkenah ['come, and I will strike it']; lebushah [upper garment]: lo bushah [no shame]. Gelima [a cloak] [is so called] because one looks in it like a shapeless mass [golem].  Golitha [a long woollen cloak] [implies] Galle wethib [roll it up and sit down]; puria [bed] is so called because it leads to procreation [parin we-rabin]; Bur Zinka [a leaping well]  Bor Zeh naki [this well is empty;  sudra [turban]: sod adonai lire'aw [the secret of the Lord is revealed to those that fear him];  Apadna [palace] Apithha Din [at the door is judgment]. Our Rabbis taught: Three wax stronger as they grow older, viz., a fish, a serpent, and a swine. OIL, AS MUCH AS IS REQUIRED TO RUB IN A SMALL LIMB. The School of R. Jannai said: Oil, as much as is required to rub in a small limb of an infant one day old. An objection is raised: Oil, as much as is required to rub in a small limb  and [a limb of] a day-old infant. Surely this means, a small limb of an adult, and a large limb of a day-old infant? — The School of R. Jannai can reply: No. This is its meaning: Oil, as much as is required to rub in a small limb of a day-old infant. Shall we say that this is dependent on Tannaim? Oil, as much as is required to rub in a small limb and [a limb of] a day-old infant: this is the view of R. Simeon b. Eleazar. R. Nathan said: As much as is required to rub in a small limb. Now surely they differ in this, R. Simeon b. Eleazar holding a small limb of an infant, while R. Nathan holds a small limb of an adult or a large limb of an infant, but a small limb of a day-old infant [does] not [impose liability]? No. All agree that the small limb of a day-old infant is not [sufficient],