Gittin 70B

למטה ⁠– למטה מן הביצים, למעלה ⁠– למעלה מן הביצים.

When the Talmud mentioned letting blood from below it meant below the testicles, and when it mentioned letting blood from above it meant above the testicles.

וכשות שלא בזמנה. תנא: כשם שקשה שלא בזמנה, כך יפה בזמנה. אמר רב פפא: זמנה ⁠– תמוז, שלא בזמנה ⁠– טבת, יומי ניסן ויומי תשרי ⁠– לא מעלו ולא קשו.

It was taught: And dodder eaten not in its time, before it is ripe, causes harm. The Talmud explains: A Sage taught: Just as eating dodder not in its time is harmful to the body, so too, eating it in its time, when it is ripe, is good for the body. Rav Pappa said: Its time is Tammuz, in the summer, and not in its time is Tevet, in the winter. And during the days of Nisan, spring, and the days of Tishrei, autumn, they neither help nor harm.

אמר: ״כתבו גט לאשתי״, ואחזו קורדייקוס, וחזר ואמר: ״אל תכתבו״⁠ – אין דבריו האחרונים כלום. אמר רבי שמעון בן לקיש: כותבין ונותנין גט לאלתר. ורבי יוחנן אמר: אין כותבין אלא לכשישתפה.

§ The Talmud returns to its discussion of the halakhot mentioned in the Mishnah. The Mishnah teaches: If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid. The Talmud comments on this that R' Shimon ben Lakish says: In that case the court writes and gives the bill of divorce immediately, because even though he is insane, the court does not wait for him to return to his senses. And R' Yoḥanan says: They write this bill of divorce based on his instructions only once he is healed and returns to a sound state of mind.

מאי טעמא דריש לקיש? דקתני: אין בדבריו האחרונים כלום. ורבי יוחנן אמר לך: אין בדבריו האחרונים כלום ⁠– דלכי מתציל לא צריך למיהדר אימלוכי ביה; ולעולם אין כותבין אלא לכשישתפה.

The Talmud elaborates: What is the reason for the opinion of Reish Lakish? As it teaches in the Mishnah: His final statement is considered to be nothing, which indicates that his initial statement stands and the court should act in accordance with his instructions. By contrast, R' Yoḥanan could have said to you as follows: When the Mishnah said that his final statement is considered to be nothing it means that when his mind becomes lucid it is not necessary for the court to return and confirm his instructions; rather, they rely on his statement. But the court actually writes the bill of divorce only once he is healed.