Study Avodah Zarah folio 28A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
מכה של חלל — אין מתרפאין מהן. מאי בינייהו? איכא בינייהו גב היד וגב הרגל, דאמר רב אדא בר מתנה אמר רב: גב היד וגב הרגל הרי הן כמכה של חלל, ומחללין עליהן את השבת.
internal injury, one may not be treated by them. The Talmud asks: What is the difference between the two versions of R' Yoḥanan’s statement? There is a difference between them with regard to the case of one who was injured on the back of the hand or the back of the foot. As Rav Adda bar Mattana says that Rav says: Injuries to the back of the hand and the back, i.e., the top, of the foot are like an internal injury, and one may desecrate Shabbat for their treatment.
אמר רב זוטרא בר טוביה אמר רב: כל מכה שצריכה אומד, מחללין עליה את השבת. אמר רב שמן בר אבא אמר רבי יוחנן: והאי אישתא צמירתא כמכה של חלל דמי, ומחללין עליה את השבת.
Rav Zutra bar Toviyya says that Rav says: With regard to any injury that requires a medical evaluation to determine whether or not it is fatal, one may desecrate Shabbat for its treatment. Rav Shemen bar Abba says that R' Yoḥanan says: And a burning fever is similar to an internal injury, and therefore one may desecrate Shabbat for its treatment.
מהיכן מכה של חלל? פירש רבי אמי: מן השפה ולפנים. בעי רבי אליעזר: ככי ושיני מאי? כיון דאקושי נינהו כמכה דבראי דמו, או דלמא, כיון דגואי קיימי, כמכה של חלל דמו?
The Talmud inquires: From what point on the body is a wound considered an internal injury? R' Ami explained: From the lips inward. R' Eliezer raises a dilemma: With regard to afflictions located in the gums [kakhei] or teeth, what is the halakha? Do we say that since they are located in firm parts of the body, they are similar to external injuries, or perhaps we say that since they are situated within the mouth, they are similar to internal injuries?
אמר אביי, תא שמע: החושש בשיניו לא יגמע בהן את החומץ. חושש הוא דלא, הא כאיב ליה טובא — שפיר דמי. דלמא תנא היכא דכאיב ליה טובא ״חושש״ נמי קרי ליה.
Abaye said: Come and hear a proof from a Mishnah (Shabbat 111a): One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat for medicinal purposes, as it is generally prohibited by rabbinic law to perform acts of healing on Shabbat. Abaye infers: It is only when he is merely concerned about pain in his teeth that he may not treat them, which indicates that if it hurts him greatly, it is permitted to seek treatment. The Talmud rejects this inference: Perhaps the tanna also characterizes a situation where it hurts one greatly as one of mere concern.