Shabbat 148A

הלכה: מחזירין את השבר. רבה בר בר חנה איקלע לפומבדיתא, לא על לפירקיה דרב יהודה. שדריה לאדא דיילא, אמר ליה: זיל גרביה. אזל גרביה. אתא, אשכחיה דקא דריש: אין מחזירין את השבר. אמר ליה: הכי אמר רב חנא בגדתאה אמר שמואל: הלכה ⁠— מחזירין את השבר. אמר ליה: הא חנא דידן, והא שמואל דידן, ולא שמיע לי ⁠— ולאו בדינא גרבתיך?!

The halakha is that one may reset a break on Shabbat, which was the ruling in Shmuel’s version of the Mishnah. The Talmud relates that Rabba bar bar Ḥana happened to come to Pumbedita and he did not enter Rav Yehuda’s lecture. Rav Yehuda sent for Adda, his attendant, and said to him: Go drag him to the lecture. He went and dragged him forcibly to the lecture (Rabbeinu Ḥananel). Rabba bar bar Ḥana came and found Rav Yehuda teaching that one may not reset a break on Shabbat. He said to him: This is what Rav Ḥana of Baghdad said that Shmuel said: The halakha is that one may reset a break on Shabbat. Rav Yehuda said to him: Ḥana is ours, a Babylonian scholar, and Shmuel is ours, and nevertheless, I did not yet hear this halakha; did I not rightfully drag you to the lecture?

מי שנפרקה ידו כו׳. רב אויא הוה יתיב קמיה דרב יוסף, שניא ליה ידיה. אמר ליה: הכי מאי? אסור. והכי מאי? אמר ליה: אסור. אדהכי איתפח ידיה.

We learned in the Mishnah that one whose hand was dislocated may not treat it by vigorously moving it about in water. The Talmud relates that Rav Avya was once sitting before Rav Yosef and his hand became dislocated. Rav Avya then displayed a variety of hand positions and he said to him: What is the ruling with regard to this? Am I permitted to place my hand in this way, or is it a violation of the prohibition against healing on Shabbat? Rav Yosef said to him: It is prohibited. Rav Avya again asked: And what is the ruling if I position my hand in this way? Rav Yosef said to him: It is prohibited. In the meantime, his hand was restored to its proper location and was healed.