boil

And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.

And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.

And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.

And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

The flesh also, in which, even in the skin thereof, was a boil, and is healed,

And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;

And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.

But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.

He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.

For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.

As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence!

Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein.

Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people.

Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.

Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.

After that shall arise another king, a crafty man, who shall hold rule for a short space: in whose days there shall be all manner of evils, even the death of the race of men from the east even unto Babylon. And thereafter death and famine and sword in the land of Chanaan even unto Rome. Then shall all the fountains of waters and wells boil over and be turned into blood ( or , into dust and blood). The heaven shall be moved, the stars shall fall upon the earth, the sun shall be cut in half like the moon, and the moon shall not give her light. There shall be great signs and wonders in those days when Antichrist draweth near. These are the signs unto them that dwell in the earth. In those days the pains of great travail shall come upon them. Woe unto them that build, for they shall not inhabit. Woe unto them that break up the fallow, for they shall labour without cause. Woe unto them that make marriages, for unto famine and need shall they beget sons. Woe unto them that join house to house or field to field, for all things shall be consumed with fire. Woe unto them that look not unto themselves while time alloweth, for hereafter shall they be condemned for ever. Woe unto them that turn away from the poor when he asketh.

Perishing thou shalt then cry out and boil

That the Most High may have compassion; then will their women bear much fruit, and then fighteth the Lord for thy race with terrible and great signs, for the bondage inflicted on them. Their full storehouses will be found empty of wine and of every fruit: their land will boil over with creeping things and every deadly thing. Earthquakes and much destruction will there be. Then will the Most High accomplish his judgment on that place, and will lead forth thy seed out of the bondage of the heathen which rule over them with violence, and they will be saved from the reproaches of their enemies. But the head of the king will be for (an object of) revenge: bitterly standeth he up against them, but they cry, and the Lord heareth them and poureth out his wrath upon the Leviathan the sea serpent, and smiteth the lawless Thalkon with the sword: for against the God of gods raiseth he up his pride. But then, Jacob, appeareth thy righteousness and that of thy fathers, and of them that shall be after thee, walking in thy righteousness: and then shall thy seed blow with the trumpet, and the whole kingdom of Edom shall perish, with all the kings and peoples of the Moabites.

And the Lord smote him with a bad tumor and sickness at the stomach, and that plague turned to a severe boil.

Moses now purified the tabernacle and the priests; which purification was performed after the following manner:—He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia, and half the foregoing weight of cinnamon and calamus [this last is a sort of sweet spice]; to beat them small, and wet them with an hin of oil of olives [an hin is our own country measure, and contains two Athenian choas, or congiuses]; then mix them together, and boil them, and prepare them after the art of the apothecary, and make them into a very sweet ointment; and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my readers; but incense was to be offered twice a-day, both before sun-rising and at sun-setting. They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.

Now the wife informed her husband when he came home of what the angel had said, who showed so great an admiration of the beauty and tallness of the young man that had appeared to her, that her husband was astonished, and out of himself for jealousy, and such suspicions as are excited by that passion: but she was desirous of having her husband's unreasonable sorrow taken away; accordingly she entreated God to send the angel again, that he might be seen by her husband. So the angel came again by the favor of God, while they were in the suburbs, and appeared to her when she was alone without her husband. She desired the angel to stay so long till she might bring her husband; and that request being granted, she goes to call Manoah. When he saw the angel he was not yet free from suspicion, and he desired him to inform him of all that he had told his wife; but when he said it was sufficient that she alone knew what he had said, he then requested of him to tell who he was, that when the child was born they might return him thanks, and give him a present. He replied that he did not want any present, for that he did not bring them the good news of the birth of a son out of the want of any thing. And when Manoah had entreated him to stay, and partake of his hospitality, he did not give his consent. However he was persuaded, at the earnest request of Manoah to stay so long as while he brought him one mark of his hospitality; so he slew a kid of the goats, and bid his wife boil it. When all was ready, the angel enjoined him to set the loaves and the flesh, but without the vessels, upon the rock; which when they had done, he touched the flesh with the rod which he had in his hand, which, upon the breaking out of a flame, was consumed, together with the loaves; and the angel ascended openly, in their sight, up to heaven, by means of the smoke, as by a vehicle. Now Manoah was afraid that some danger would come to them from this sight of God; but his wife bade him be of good courage, for that God appeared to them for their benefit.

Your next objection is, that in this writing Daniel is said to have been seized by the Spirit, and to have cried out that the sentence was unjust; while in that writing of his which is universally received he is represented as prophesying in quite another manner, by visions and dreams, and an angel appearing to him, but never by prophetic inspiration. You seem to me to pay too little heed to the words, “At sundry times, and in divers manners, God spake in time past unto the fathers by the prophets.” This is true not only in the general, but also of individuals. For if you notice, you will find that the same saints have been favoured with divine dreams and angelic appearances and [direct] inspirations. For the present it will suffice to instance what is testified concerning Jacob. Of dreams from God he speaks thus: “And it came to pass, at the time that the cattle conceived, that I saw them before my eyes in a dream, and, behold, the rams and he-goats which leaped upon the sheep and the goats, white-spotted, and speckled, and grisled. And the angel of God spake unto me in a dream, saying, Jacob. And I said, What is it? And he said, Lift up thine eyes and see, the goats and rams leaping on the goats and sheep, white-spotted, and speckled, and grisled: for I have seen all that Laban doeth unto thee. I am God, who appeared unto thee in the place of God, where thou anointedst to me there a pillar, and vowed a vow there to me: now arise, get thee out from this land, and return unto the land of thy kindred.” And as to an appearance (which is better than a dream), he speaks as follows about himself: “And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And he saw that he prevailed not against him, and he touched the breadth of his thigh; and the breadth of Jacob’s thigh grew stiff while he was wrestling with him. And he said to him, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said to him, Thy name shall be called no more Jacob, but Israel shall be thy name: for thou hast prevailed with God, and art powerful with men. And Jacob asked him, and said, Tell me thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Vision of God: for I have seen God face to face, and my life is preserved. And the sun rose, when the vision of God passed by.” And that he also prophesied by inspiration, is evident from this passage: “And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you what shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Reuben, my first-born, my might, and the beginning of my children, hard to be born, hard and stubborn. Thou wert wanton, boil not over like water; because thou wentest up to thy father’s bed; then defiledst thou the couch to which thou wentest up.” And so with the rest: it was by inspiration that the prophetic blessings were pronounced. We need not wonder, then, that Daniel sometimes prophesied by inspiration, as when he rebuked the elders sometimes, as you say, by dreams and visions, and at other times by an angel appearing unto him.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

One may not put flour into haroset or into mustard; And if he did put [it], it must be eaten immediately; But Rabbi Meir forbids [it]. One may not boil the Pesah sacrifice, neither in liquids nor in fruit juice but one may baste and dip it in them. The water used by a baker must be poured out, because it causes leavening.

He would then boil or completely boil the peace-offering. The priest then took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazirite’s hands and waved them. After this, the nazirite was allowed to drink wine and defile himself for the dead. Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazirite could drink wine and defile himself for the dead.

He would then boil or completely boil the peace-offering. The priest then took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazirite’s hands and waved them. After this, the nazirite was allowed to drink wine and defile himself for the dead. Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazirite could drink wine and defile himself for the dead.

Whether one boiled in it or poured boiling [sacrificial flesh] into it, whether most sacred sacrifices or lesser sacrifices, [the pot] requires scouring and rinsing. Rabbi Shimon says: lesser sacrifices do not require scouring and rinsing. Rabbi Tarfon says: if one boiled [sacrifices in a pot] at the beginning of a festival, he can boil in it during the whole festival. But the sages say: until the time of eating, scouring and rinsing. Scouring is done as the scouring of a goblet; and rinsing is as the rinsing of a goblet, Scouring [in hot water] and rinsing in cold [water]. The spit and the grill are cleansed with hot water.

The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.

The fire-basket of a householder which was lessened by less than three handbreadths is susceptible to impurity because when it is heated from below a pot above would still boil. If [it was lessened] to a lower depth it is not susceptible to impurity. If subsequently a stone or gravel was put into it, it is still not susceptible to impurity. If it was plastered over with clay, it may contract impurity from that point and onwards. This was Rabbi Judah's reply in connection with the oven that was placed over the mouth of a cistern or over that of a cellar.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil adjoined both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil adjoined both hairs or one of them, if a boil encompassed both hairs or one of them or if they were parted from one another by a boil, the quick flesh of a boil, a burn, or the quick flesh of a burn, or white scurf, and then [one of these things] disappeared. If it had no quick flesh and then quick flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became encompassed. If it was dispersed and then it became united or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burn, the quick flesh of a burn or white scurf, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf formed a division between the first sign and the spreading and then they disappeared. Behold all of these lead to a stringency.

A boil or a burn becomes unclean for one week and by one of the following two tokens: by white hair or by a spreading. By white hair, in the beginning, at the end of the week, or after it has been pronounced clean. "Or by a spreading:" At the end of the week, or after it had been declared clean. They become unclean for a week which is seven days.

There are [laws] that apply to white hair that do not apply to quick flesh, while others apply to quick flesh and not to white hair. White hair causes uncleanness in a boil and in a burn, whether growing together or dispersed, and whether encompassed or unencompassed. There are [laws] that apply to quick flesh, for quick flesh causes uncleanness in scalp baldness and in forehead baldness, whether it was turned or was not turned, it prevents the cleanness of one who is turned all white, and causes uncleanness whatever its color, and these do not apply to white hair.

The following places in a person do not become unclean on account of a bright spot: the inside of the eye, the inside of the ear, the inside of the nose and the inside of the mouth, wrinkles, wrinkles in the neck, under the breast and the armpit, the sole of the foot, the nails, the head and the beard; and a boil, a burn and a blister that are festering. All these: Do not become unclean on account of negaim Do not combine with other negaim, A nega is not considered to spread into them, Do not become unclean on account of quick flesh, And they do not act to prevent a person from being considered to have turned completely white. If subsequently a bald spot arose in the head or beard, or if a boil, a burn or a blister formed a scar: They may become unclean by negaim, But they do not combine with other negaim, A nega is not considered to spread into them, And they do not become unclean on account of quick flesh. But they do act to prevent a person from being considered to have all turned white. The head and the beard before they have grown hair, and warts with thin necks on the head or the beard, are treated as the skin of the flesh.

The following places in a person do not become unclean on account of a bright spot: the inside of the eye, the inside of the ear, the inside of the nose and the inside of the mouth, wrinkles, wrinkles in the neck, under the breast and the armpit, the sole of the foot, the nails, the head and the beard; and a boil, a burn and a blister that are festering. All these: Do not become unclean on account of negaim Do not combine with other negaim, A nega is not considered to spread into them, Do not become unclean on account of quick flesh, And they do not act to prevent a person from being considered to have turned completely white. If subsequently a bald spot arose in the head or beard, or if a boil, a burn or a blister formed a scar: They may become unclean by negaim, But they do not combine with other negaim, A nega is not considered to spread into them, And they do not become unclean on account of quick flesh. But they do act to prevent a person from being considered to have all turned white. The head and the beard before they have grown hair, and warts with thin necks on the head or the beard, are treated as the skin of the flesh.

The following bright spots are clean: Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

The following bright spots are clean: Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

The following bright spots are clean: Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

Any part [of the body] that can be subject to the uncleanness of a bright spot nega can prevent the effectiveness of the breaking out [over the entire body], and any part that cannot be subject to the uncleanness of a bright spot nega does not prevent the effectiveness of the breaking out abroad. How so? If it broke out covering all of his skin, but not on the head or the beard, or on a festering boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, he is clean. If it broke out covering all of his skin, except a spot of the size of half a lentil near the head or beard, or near a boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, even though the place of the quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

Any part [of the body] that can be subject to the uncleanness of a bright spot nega can prevent the effectiveness of the breaking out [over the entire body], and any part that cannot be subject to the uncleanness of a bright spot nega does not prevent the effectiveness of the breaking out abroad. How so? If it broke out covering all of his skin, but not on the head or the beard, or on a festering boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, he is clean. If it broke out covering all of his skin, except a spot of the size of half a lentil near the head or beard, or near a boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, even though the place of the quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

Any part [of the body] that can be subject to the uncleanness of a bright spot nega can prevent the effectiveness of the breaking out [over the entire body], and any part that cannot be subject to the uncleanness of a bright spot nega does not prevent the effectiveness of the breaking out abroad. How so? If it broke out covering all of his skin, but not on the head or the beard, or on a festering boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, he is clean. If it broke out covering all of his skin, except a spot of the size of half a lentil near the head or beard, or near a boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, even though the place of the quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

Any part [of the body] that can be subject to the uncleanness of a bright spot nega can prevent the effectiveness of the breaking out [over the entire body], and any part that cannot be subject to the uncleanness of a bright spot nega does not prevent the effectiveness of the breaking out abroad. How so? If it broke out covering all of his skin, but not on the head or the beard, or on a festering boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, he is clean. If it broke out covering all of his skin, except a spot of the size of half a lentil near the head or beard, or near a boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, even though the place of the quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

One who came [in front of the priest] with all his body white is isolated. If white hair grew, he is certified unclean. If both hairs or one of them turned black, If both or one of them became short, If a boil adjoined both or one of them, If a boil surrounded both or one of them, Or if a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf divided them [he is pure]. If quick flesh or white hair arose, he is unclean; But if neither quick flesh nor white hair arose he is clean. In all these cases if the ends of his limbs reappeared he remains as he was before. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

One who came [in front of the priest] with all his body white is isolated. If white hair grew, he is certified unclean. If both hairs or one of them turned black, If both or one of them became short, If a boil adjoined both or one of them, If a boil surrounded both or one of them, Or if a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf divided them [he is pure]. If quick flesh or white hair arose, he is unclean; But if neither quick flesh nor white hair arose he is clean. In all these cases if the ends of his limbs reappeared he remains as he was before. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

One who came [in front of the priest] with all his body white is isolated. If white hair grew, he is certified unclean. If both hairs or one of them turned black, If both or one of them became short, If a boil adjoined both or one of them, If a boil surrounded both or one of them, Or if a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf divided them [he is pure]. If quick flesh or white hair arose, he is unclean; But if neither quick flesh nor white hair arose he is clean. In all these cases if the ends of his limbs reappeared he remains as he was before. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

One who came [in front of the priest] with all his body white is isolated. If white hair grew, he is certified unclean. If both hairs or one of them turned black, If both or one of them became short, If a boil adjoined both or one of them, If a boil surrounded both or one of them, Or if a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf divided them [he is pure]. If quick flesh or white hair arose, he is unclean; But if neither quick flesh nor white hair arose he is clean. In all these cases if the ends of his limbs reappeared he remains as he was before. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

A boil or a burn may become unclean in a week and by two signs: by white hair or by a spreading. What is a "boil"? An injury received from wood, stone, peat, or the waters of Tiberias, of from any other object whose heat is not due to fire is a boil. What exactly is a "burn"? A burn caused by a live coal, hot embers, or any object whose heat is due to fire is a burning.

A boil or a burn may become unclean in a week and by two signs: by white hair or by a spreading. What is a "boil"? An injury received from wood, stone, peat, or the waters of Tiberias, of from any other object whose heat is not due to fire is a boil. What exactly is a "burn"? A burn caused by a live coal, hot embers, or any object whose heat is due to fire is a burning.

A boil or a burn may become unclean in a week and by two signs: by white hair or by a spreading. What is a "boil"? An injury received from wood, stone, peat, or the waters of Tiberias, of from any other object whose heat is not due to fire is a boil. What exactly is a "burn"? A burn caused by a live coal, hot embers, or any object whose heat is due to fire is a burning.

A boil and a burn do not combine, nor do they spread from one to the other, nor do they spread from there to the skin of the flesh, nor does [a nega] on the skin of the flesh spread to them. If they were festering they are clean. If they formed a scale as thick as garlic peel, such is the scar of the boil that is spoken of in the Torah. If they were subsequently healed, even though there was a mark in their place, they are regarded as the skin of the flesh.

A boil and a burn do not combine, nor do they spread from one to the other, nor do they spread from there to the skin of the flesh, nor does [a nega] on the skin of the flesh spread to them. If they were festering they are clean. If they formed a scale as thick as garlic peel, such is the scar of the boil that is spoken of in the Torah. If they were subsequently healed, even though there was a mark in their place, they are regarded as the skin of the flesh.

They asked R. Eliezer: "[What is the ruling concerning] one who had a bright spot the size of a sela form on the inside of his hand and it covered up the scar of a boil?" He replied: "He should be isolated." They said to him: "Why? Since it is neither capable of growing white hair nor can it effectively spread nor does quick flesh cause it to be unclean?" He replied, "It is possible that it will contract and then spread again." They said to him, "But what about when its only the size of a split bean?' He said to them: I have not heard anything. Rabbi Judah ben Batera said to him, "Can I teach something about this?" He replied, "If you would thereby confirm the ruling of the sages, go ahead." He said, "Lest another boil would arise outside it and spread into it. He replied: "You are a great scholar for you have confirmed the words of the sages."

They asked R. Eliezer: "[What is the ruling concerning] one who had a bright spot the size of a sela form on the inside of his hand and it covered up the scar of a boil?" He replied: "He should be isolated." They said to him: "Why? Since it is neither capable of growing white hair nor can it effectively spread nor does quick flesh cause it to be unclean?" He replied, "It is possible that it will contract and then spread again." They said to him, "But what about when its only the size of a split bean?' He said to them: I have not heard anything. Rabbi Judah ben Batera said to him, "Can I teach something about this?" He replied, "If you would thereby confirm the ruling of the sages, go ahead." He said, "Lest another boil would arise outside it and spread into it. He replied: "You are a great scholar for you have confirmed the words of the sages."

If one chops up [fruit] for cooking, even if [the chopping had] not been completely finished, it is not regarded as connected. If his intention had been to pickle or to boil it, or to set it on the table, then it is regarded as connected. If he began to take [the pieces] apart, [only] that part of the food which he began to take apart is not considered connected. Nuts that had been strung together, or onions that had been piled together, count as connected. If he began to take the nuts apart, or to strip the onions, they are not connected. [Shells of] nuts and almonds are considered connected [with the edible part] until they are crushed.

Rebbi Jacob bar Savdi said: I asked the question before Rebbi Yose: What is the difference between her and him who breaks a clay amphora in order to eat a dried fig from it? He said to me: But it says afterwards, “only he should have no intent to make it into a usable vessel.” And here when he has the intention of making her a married woman it is as if he had the intention of making her into a vessel. Rav Isaac bar Rav Meshirshia said similarly: What is the difference between her and him who opens a boil on the Sabbath? He said to him, but it says afterwards: “only he should have no intention of making a permanent opening.” And here when he has the intention of making her a married woman it is as if he had the intention of making her into a vessel.

We understand “one puts on it all restrictions regarding humans and animals” that it is forbidden to boil them to a pulp. We have stated: If the seller sells as food and the buyer buys as wood, the latter is not determining. If the seller sells as food and the buyer buys as food and then thinks of them as wood, the latter is not determining. If the seller sells as wood and the buyer buys as food and then thinks of them as wood? Where do we hold? If he gave him the money and afterwards took it up, he paid for wood. If he took it up and afterwards gave him the money, he paid for food. We must hold that he gave him the money and afterwards took it up; this is the disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish. According to Rebbi Joḥanan, who said that [transfer of] money does not mean acquisition by Torah law, he paid for food. According to Rebbi Simeon ben Laqish who said that [transfer of] money does mean acquisition by Torah law, he paid for wood.

There, they say, the sun is permitted, a derivative of the sun is forbidden. The rabbis here say, both the sun and derivatives of the sun are permitted. Our Mishnah disagrees with the rabbis here: “One should not bury it in dust of roads that it should be roasted.” There is a difference, because he makes a groove. If it had said “flour” it would have been correct. A baraita disagrees with the rabbis there, as it was stated: “Rabban Simeon ben Gamliel says, one soft-boils eggs on a boiling hot whitewashed roof but one does not soft-boil eggs in boiling hot dust.” What do the rabbis there do with this? They explain that they disagree with Rabban Simeon ben Gamliel. In the opinion of the rabbis there, “what the people of Tiberias did.” In the opinion of the rabbis here the Mishnah was finished. “As to what the people of Tiberias did.”

“Honey.” This you are saying about an old one. But current one enough to boil an easy egg.

HALAKHAH: “One who brings out rope to make a handle for a box,” etc. This you are saying about soft ones but for hard ones enough to boil an easy egg.

Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “He who opens a boil on the Sabbath, if to make an opening he is liable, if to remove fluid he is not liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “One who catches a snake on the Sabbath, if he is active that it should not bite him he is not liable, if for medicine he is liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “About rural dishes that they are pure in a tent with a corpse but impure if carried by a sufferer from gonorrhea.” Rebbi Zeˋira said, this is correct. If for a need, that is what we have stated, “if for medicine he is liable.” This implies that there is here no “not liable” but “permitted.”

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “One whose teeth are aching may not sip vinegar,”? Is this not inside from the lips? [Rebbi Ze‘ira] did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spittle is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah from Acco in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted. He told them, also I am permitting it.

It was stated: Rebbi Neḥemiah says, one understands it from what was said My Spirit shall not judge man forever. Rebbi Jehudah says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall give My Spirit into people. Rebbi Simeon says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, My Spirit shall not judge him, I shall not bring it back into its sheath. Rebbi Joshua ben Levi said, mainly their scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place. What is in its heat? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them. That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? He brought me up from the noisy pit, from miry mud. What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment and then take part in the World to Come? Because the scoffer will not hear rebuke.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spit is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah (said) [from Acco] in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted it to them. He told them, also I am permitting it.

The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath. Rebbi Ḥiyya the Mede, Rebbi Jona, Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats glands of the throat on the Sabbath. Rebbi Abbahu in the name of Rebbi Joḥanan: One treats an infected eye on the Sabbath. There, they say in the name of Rebbi Joḥanan: Tops of hands and feet are a danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Red color is dangerous. Rebbi Abin said, one removes the sting of a scorpion on the Sabbath. Rav said, wine for exterior treatment of the eye is permitted, inside the eye it is forbidden. Samuel said, tasteless spit is forbidden for the eye on the Sabbath From this you infer for lichen. The rabbis of Caesarea said, ranula is dangerous. Rebbi Ḥizqiah (said) [from Acco] in the name of the rabbis of Caesarea: spider sickness is dangerous. Rebbi Samuel bar Rav Isaac: gangrene is dangerous. Rebbi Jeremiah said, one can put sour dough on it on Passover. A boil is permitted. Rebbi Yose said, the Mishnah says this: “A small needle to remove a thorn.” Otherwise, what is the difference between a thorn and a boil? Darkening of the eye, they asked Rebbi Jeremiah. He told them, is not Rebbi Abba available for you? They asked Rebbi Abba who permitted it to them. He told them, also I am permitting it.

"Horse-beans are bad for the teeth but good for the bowels." What is the remedy? Let him boil them well and swallow them.