Daf 107

1) If someone wounds an animal that has a distinctive skin, he's Chayiv even if the blood gathers under the skin (i.e., it makes a black and blue mark). However, if it's a small animal that doesn't have a distinctive skin, he's exempt until the blood leaves the body.

2) If you wound the eight crawling creatures enumerated in the Torah, you're Chayiv. This is not only to R' Yochanan b. Nuri who says that their skins are not Tamai like their meat, he definitely holds that they have distinctive skins; but even according to the Rabanan who argue with him and say that some of their skins are Tamai like the meat. After all, they don't hold that way because their skins aren't distinctive, but because they have a Drasha to include them to be Tamai. However, regarding Shabbos, they'll agree that they have distinctive skins and you're Chayiv by making a black and blue mark. However, R' Yehuda there who holds that we only say that by the creatures who skins don't feel separate are Tamai will hold the same applies by Shabbos since it depends on the fact if the skin is distinctive or not. [Tosfos says: although we find animals that have distinctive skins, and you're Chayiv for wounding them on Shabbos, and yet their skins are Tamai like their meat; like calves and birds; that's because they're skins are so soft and edible, the skins are like meat. However, the skins of these crawling creatures are not soft and edible, so the only reason that they're skins are like the meat is if they don't seem distinctive from the meat when you feel them.]

3) You're exempt for wounding other crawling creatures (with a black and blue mark) since they don't have distinctive skins.

However, if you capture them, it depends if you need them. [Rashi explains, if you don't need them means that people don't usually capture their species. Tosfos asks: if people don't usually capture this specie, then you're exempt even when you personally need the animal. Rather, we refer to a case where people do capture this specie, but if you don't need the captured animal per se (but had some other reason to capture it) it's a Melacha Shein Tzrich L'gufo and is exempt. Therefore, we say this by other crawling creatures since they don't have distinctive skins, probably the person didn't need the animal, he needs to actively intend for a use, but we can assume regularly that there is no use. However, the eight crawling creatures usually are captured for a need, since you can use their distinctive skins).

Tosfos points out that the implication is that you're exempt, but it's still rabbinically forbidden to do. Still, if a flea is stinging you, they allowed you to remove it (even though you're rabbinically capturing) since they permit it in a place of pain. however, if you just see it on your outer coat, you can't take it off (since it's capturing), but you can only knock it off.]

4) If you kill a creature that doesn't reproduce by mating, (like lice); R' Eliezer says that you're Chayiv since it's similar to what they killed in the Mishkon, i.e., rams, since they're both removing the creature's life. However, the Rabanan say that you're exempt since they're not similar to rams since rams mate to reproduce, and lice don't. However, if it reproduces through mating, you're Chayiv for killing even if people don't usually capture that specie.

5) If you remove a fish from water, you're Chayiv for killing it when the size of the coin 'Sela' dries between its fins to the point that, when you put your finger on it, slimy threadlike pieces will come up. [Tosfos points out: the fish must have been captured in the water, or else you would even be Chayiv before it dries up for capturing it.]

6) You're Chayiv for uprooting something from the place it's growing. Like, if you abort (an animal's) fetus, or remove (the old time) hops (that were parasitic) from the bush they were growing on, or removing mushrooms from a pail. However, he's only Chayiv if it's normal for the item to grow there, therefore, someone's exempt if he uproots something growing in a flowerpot without holes (which is cut off from taking nutrients from the ground).

Daf 108

7) You're allowed to write Tefilin on bird's skin, although there are small holes in the skin, since the ink covers the hole when it's written (and there are no holes in the letters).

8) However, it's an unresolved inquiry whether you can write it on fish skins. The question is: could the fish skins eventually lose its smelliness, or not.

9) You can make Tefilin from skins from Kosher-species animals even if this particular animal wasn't Kosher, like if it was a Neveila are Treifa. However, you can't make them from an animal that its specie is not Kosher. (You also need that the Parshiyos be wrapped in the hairs of a Kosher animal, and the Tefilin to be sewn with the sinew of a Kosher animal.)

10) It's permitted to make a small amount of salt water, but not a lot. R' Yossi says; just like you can't make a lot of it, you can't make a small amount, since they never allowed to do a small amount of a prohibition. Rather, you should put oil into the salt or water before you mix them together (to break the strength of the salt water). [Tosfos says that we don't Paskin like R' Yossi, as it says in Eiruvin. Even R' Yossi would permit salting a chicken and then pour the water over it, since the fats of the chicken would weaken the salt the same way oil does.]

11) You can't make extra strong salt water that an egg can float in it. I.e., when the mixture consists of two-thirds salt, and a third water.

12) you can't salt many radishes together, since it's like tanning them (so the rabbis forbade it), but you can dip each radish in salt when you're eating it

13) There is an argument if you can't salt eggs either.

14) Someone can wash himself in the dead sea, and put wine over his eyes even though it's medicinal to the eyes (when they drip in). However, he can't blink many times (so that the wine should seep in) since that would be obvious that it's done for a medicinal purpose, and we forbid to obviously administer medicine since you might come to grind up herbs.

15) You can't place spit from someone who didn't eat that day even above the eye, since that is obvious that it's done for a medicinal reason.

15a) You can soak the eye medicine 'Kilaryin' in water on Friday and put it in your eye on Shabbos. [Rashi explains: we don't need to worry about that person who's using the medicine since he knows he can only use it if he soaks it on Friday, so, he realizes that he can't do it regularly and we don't need to decree against it. You don't need to worry about anyone seeing him do it on Shabbos, since it looks like he's washing his eyes with regular water.]

16) It's forbidden to touch your eyes, ears nose or the area that they stuck you to let blood, before washing three times in the morning since it's dangerous to those limbs through the bad spirit that rests on the hands before washing them. You also need to be careful not to touch a barrel of wine for this reason.

Daf 109

17) [Rashi explains the next Gemara as follows: you can baste a roasted piece of meat with a mixture of oil and eggs, and it's not considered 'fixing the food" since it's edible without these additions. This is similar to what we allow to strain drinkable wine and water since it can be drunk without it. However you can't whisk an egg on Shabbos since it looks like you're about to cook it.]

18) [However, Tosfos quotes R' Chananel who explains: you can strain a watermelon to be used to loosen the stool since you can drink it without straining, and this is like straining drinkable wine and water. However, you can't do that for Papuei Beitzim (a type of fruit), since it's not drinkable without straining. Tosfos agrees to this explanation since the comparison is better.]

19) If someone banged his hand, he can put wine on it to wash off the blood since it doesn't heal the wound. However, he can't wash it with vinegar. Since it's strong, it heals it. If someone is very delicate, he can't even wash with wine since it heals (since it's strong enough for delicate hands).

20) If you got a wound on the top of your hand or foot, you can do anything to heal it since it's a life-threatening danger.

21) You can bathe in all seas, even those that are very salty and are medicinal. Since it's normal to bathe in them during the week, it's not obvious that you're bathing for a medicinal purpose. You can bathe in the hotsprings of Teveria [Tosfos points out: although in a later Mishna it says that "if someone bathes in a cave or in the hotsprings of Teveria," and the Gemara says that it implies that only B'dieved, but you can't L'cahchila bathe there; that's only if you bathe in a hole where the spring water flows into since it looks like bathing in a bathhouse. However, you can bathe in the flowing spring. R' Nissim says the Gemara only refers to forbidding the water in the cave, and it only brings the Teveria hotsprings to compare the cave water to it, that it's also hot. The reason why the cave is forbidden since it's covered, which concentrates the heat and may cause the bather to sweat, which the Rabanan forbade.]

22) Regarding bathing in the Yam Hagadol; it's permitted in the more pleasant areas like all other seas. However, there are some bad smelly areas that have the same status as flax-soaked waters that you can only enter if you don't stay long in them, since that doesn't look like you're doing it for medicinal purposes. However, you can't stay there long since it's obvious that you're there to heal yourself.

22b) R' Meir says that all seas have the status of a Mikvah (that's invalid if the water flows and is not still) since the Pasuk called 'seas' in the plural as a Mikvah. R' Yehuda says it only refers to the Yam Hagadol, and it's only called 'seas' in the plural since there the water of many seas that have rivers that flow into it. R' Yossi says that all seas are Kosher with flowing water [Rashi: since it's normal to have rivers flowing into them. Tosfos: since the sea water goes back and forth.] However, it has the status of a Mikvah, and not a spring, that Zavim can't Toivel in them [Tosfos: since seas don't flow like springs do.]

23) The rule is: all food that healthy people eat are permitted for sick people to eat for medicinal purposes since it's not obvious that they're eating it for that reason. However, you can't eat food that healthy people don't eat for medicinal purposes, but you can eat it to qualm your hunger.

Daf 110

24) It's forbidden to drink a potion that makes someone damage his reproducing organs, (which is a prohibition), even though his intent is for a medicinal reason [Tosfos explains: although we permit unintended prohibitions (even though the prohibition is not a Melacha on Shabbos (that there is an extra reason to permit since you need it to be a Melaches Machsheves, thought out); but that's when it's not inevitable to happen, but here, it's a P'sik Reisha (inevitable). Tosfos adds: and not only is this prohibition for making males impotent you're also making yourself not be able to be Yoitza you're Mitzvah of Pru U'rivu (i.e., to reproduce and to multiply), as we say later by a woman according to R' Yochanan b. Broka.] This is true even to someone who's organ is already damaged, you can't go through an action that would make him impotent (if he wasn't already impotent). This is true even by an elderly man (who lost his ability) [but he doesn't have a damaged organ to say that there is a prohibition to damage it further, since his organ is not damaged], since it's possible to return to have ability with medicine. However, a woman may drink it since you're not prohibited to make a woman not able to conceive.

Daf 111

24b) (You also can't take a Mincha that was already made into Chameitz and do an action to make it Chameitz again. However, there is an argument whether you can make a blemish in a Bechor that was already a Baal Mum.)

25) However, according to R' Yochanan b. Broka who holds that women are also obligated to reproduce, she can't drink this potion [Tosfos adds: even if she had children since we Paskin that you shouldn't stop having them when you're older]. However, an elderly woman or a barren woman may drink it.

26) If someone has a toothache; he should not gargle with vinegar and spit it out, but he can swallow it. This is permitted even after he ate. Although, usually you would have the vinegar with your food, and if you have it afterwards it's obviously done for medicinal purposes; still it's permitted. After all, once we permit this action by the meal since it's normal to do this during the week, it's a permitted action and is permitted even after the meal.

27) This could be compared to Tevila of a person, which we permit on Shabbos since it doesn't look like your fixing the person (by making him Tahor again) since it may look like he's going into the water just to cool off. Therefore, since it's permitted on Shabbos, it's permitted on Yom Kippur (despite the prohibition to wash yourself, and we know that you're only Toiveling yourself), since it's considered a permitted act on Shabbos.

28) We also permit a Tamai person to Toivel on Tisha B'av. [However, Tosfos brings down another Gemara that R' Chanina the second to the Kohain Gadol says that our Beis Hamikdash is worth losing a Teveila once a year (to mourn for it) and you shouldn't Toivel on Tisha B'av. This is the Halacha, as we see in the Yerushalmi.]

29) You can smear regular oil on you, but not rose oil (since it's so expensive, you won't use it regularly, it's obvious you're smearing it on because of a medicinal purpose). However, royalty may smear themselves with rose oil since it's normal for them to do so regularly. R' Shimon allows everyone to smear with rose oil since all Jews are really royalty. However, the Rabanan agree that everyone may smear it in a town where it's abundant (and, therefore, not expensive).

30) Rav Paskins like R' Yehuda that a Melacha Shein Tzricha L'gufo is forbidden., and Shmuel holds like R' Shimon who holds it's permitted.

31) [Tosfos holds that you're Chayiv for squeezing clothing that absorbed fruit juice. It's either because it launders somewhat, or because it's like threshing (removing the juice from the clothes). However, we're not worried to have clothing absorb juice because you'll might come to squeeze it out since you don't gain much to do so, therefore, we're only worried by water. However, that, which we allow someone to go into the river to get to a Mitzvah, or that we allow a woman to Toivel with her clothing to make them Tahor, and we're not worried that a person may squeeze them out is because we don't make the decree when there's a Mitzvah to get them wet.]

32) [Tosfos says: although we say that soaking cloth in water is in itself laundering, and yet we allow these people to soak their clothing by going into the water; it's only laundering when it has a stain, or any other thing that dirties it. Alternatively, it's only permitted if it gets dirtied when you soak it, like wiping your hands on a towel or if you soak up a spill.

Ri heard from women that R' Tam allowed wiping your wet hands on clothing that your baby leaked urine on so that they can Daven since it's like wiping your hands on a towel to dirty it. However, the Ri argues. Since you want to clean out the urine, it's not dirtying, but cleaning]