What does R. Chiya bar Avin discuss?

Rashi: He permits making a fire on Shabbos for one who let blood, and all the more so for a Choleh.

Maharsha: The text of the Rif and Rosh is 'it was similarly said, if one let blood and got chilled...' They make a fire for him, even in summer and on Shabbos. This is like mortal danger; it overrides Shabbos. However, if so, why did Abaye think that it was Bal Tashchis? Piku'ach Nefesh overrides [almost] anything, and even Shabbos! Rather, the text does not say 'it was similarly said.' R. Chiya bar Avin is an independent teaching. If one let blood and got chilled... He discusses a weekday, and not Shabbos. He is like a Choleh without danger.

Rav Elyashiv: The Rambam (Hilchos Shabbos 2:14) holds that 'we are thinking that this is only for a Yoledes, but not for a Choleh' is sustained. Also at the beginning of Bava Basra, 'we are thinking that' is sustained. The Magid Mishnah explains, we permit only for a Yoledes and one who let blood. Since they lost much blood, cold is very harsh for them. Other Cholim, even if there is danger, clothes suffice for them. The Ra'avad permits even for a Choleh without danger - cold is dangerous. Rashi permits for a Choleh - it is not clear if this is even without danger.

Why did Abaye think that it was Bal Tashchis?

Rav Elyashiv #1: He was not cold yet. If he was already cold, there is Piku'ach Nefesh` - surely it is permitted! The Torah discussed Bal Tashchis of fruit trees. We learn to forbid from the Torah all waste, just lashes are only for fruit trees (Minchas Chinuch 529).

Daf Al ha'Daf citing Kol ha'Torah 57 p.115: The Rambam (Hilchos Melachim 6:8) says that anyone who wastefully destroys Kelim or food transgresses Bal Tashchis. Rabah did not do so wastefully! Also below (140b), Amora'im said that if one could eat barley bread or drink beer, and he eats wheat bread or drinks wine [it is more expensive], he transgresses Bal Tashchis. This was rejected only because Bal Tashchis of the body is more important, but this shows that Bal Tashchis is even not destructively! (NOTE: The Rambam said that the Torah forbids only destructively. Perhaps Chachamim forbid even not destructively! - PF)

Rav Elyashiv #2: Abaye thought that he does so only for comfort.

Why should one sell the rafters of his house to buy shoes?

Rashi: Going barefoot in the market is the ultimate disgrace.

Daf Al ha'Daf: Rashi (Pesachim 112a) said that he should sell all that he has in order to buy shoes. Chochmas Shlomo (OC 46) says that this is why we bless 'she'Asah Li Kol Tzarki' on shoes.

Maharsha: Our Sugya discusses being chilled! We say that a Yoledes within 30 days [of birth] may wear shoes on Yom Kipur, lest she be cold (Yoma 73b). One should sell the rafters of his house, even though the sun will beat on him, and he will suffer from the heat, to buy shoes, to be saved from cold. If one let blood and lacks what to eat, he should sell his shoes, for not eating then is harsher than going barefoot [until he will be able to buy shoes].

For what meal should one sell his shoes?

Rashi: It is the post-bloodletting meal.

What is the meaning of 'Nefesh in place of Nefesh'?

Maharsha: "Ki Nefesh Kol Basar Damo Hu" - meat and blood are both [called] Nefesh.

What is the significance of 'redness replaces redness'?

Rashi: This explains why one drinks wine, and why Shmuel would have a dish with cooked spleen.

Maharsha: The primary drinking and intoxication is with red wine - "Chachlili Einayim mi'Yayin", "Al Tere Yayin Ki Yis'adam."

Amora'im drank greatly after bloodletting. Why did the Rambam (Hilchos De'os 4:18) write that one should eat and drink less than usual on that day?

Rav Elyashiv citing Kesef Mishneh: Chachmei ha'Gemara were in Bavel. Cures there are different than in other lands. This is one of the reasons why one may not use cures of the Gemara, for they change according to place! (NOTE: R. Yochanan would drink until the scent of wine would come out of his ears. He was in Eretz Yisrael! Also, if Eretz Yisrael was different than Bavel, the Gemara should have said so! - PF)

What is the scheme with a bad coin?

Rashi: He tastes the wine before buying it. The seller will cancel the deal when he sees the coin, for people do not accept it.

Why may he drink without intent to pay? One may not save himself with another's money (Bava Kama 60b)!

Rav Elyashiv: The Gemara means that one may not save himself and never pay. One may save himself, but he must pay when he is able to. Ba'al ha'Mamon is obligated to save the person! We find that Bulmus came upon R. Yehudah, and he forcibly took a shepherd's bread (Yoma 83b). Perhaps here, if he drank less than a Shaveh Perutah from each, he is exempt from paying afterwards.

What is the meaning of 'if not, [he should eat seven black dates...]'?

Rashi: If he does not have a bad coin.

Why does he eat black dates and rub oil on his temples?

Rashi: These warm him.

Why did Avlet say 'good will not come from bad'?

Rashi: Heat of the sun harms the body.

Rav Elyashiv: Even though Shmuel was Rosh Yeshivah, we must say that he was poor, and could not afford wine! Even though it was not so (Shmuel had not let blood), we must say that he was poor and proper to lie in the sun. If not, he could not have said so. (NOTE: forAvlet would have known that it is false! The custom was to make the Rosh Yeshivah rich, like the Kohen Gadol (Rashi Ta'anis 21a), even in Bavel (so implies R. Yehonason on Rif Eruvin 20b). What is the source that Shmuel did so after becoming Rosh Yeshivah? It is because Avlet called him 'Chacham of the Yehudim.' - PF)

Where does wind wrap?

Rashi: In a room with windows, wind enters and goes around.

What is the significance of a Revi'is of blood?

Rashi: It is the minimum with which one can survive.

What is the meaning of 'if he encounters Davar Acher, he is prone to get Davar Acher'?

Rashi: If he encounters a pig, he is prone to get Tzara'as.

For how long after eating is it dangerous to stand?

Rashi: After eating to satiation, he should not stand immediately.

What is the meaning of 'one should cut down Bein ha'Perakim, and cut down again Bein ha'Perakim?

Rashi: After 40 years, he should let blood half as often. After 60 years, he should let blood only once in three months. He is weaker, and his body gets cold when blood is removed.

Iyun Yakov: The Rambam (Hilchos De'os 4:18) writes that after 50 years, he should let blood at all! Kesef Mishneh explained that nature changes based on the place and time.

Why is it relevant that earthly and Heavenly Batei Din both judge on Monday and Thursday?

Rashi: On a day of judgment, one's sins are mentioned.

Tosfos: Before Ezra, Beis Din judged every day - did they not let blood?! They were not fixed to judge [so there was no problem].

Tur (OC 134): Moshe's last 40 days on Har Sinai were b'Ratzon (Hash-m was pleased with Yisrael); he ascended on Thursday and descended on Monday. These are days of Ratzon, so on them we add to Tachanun. Rav Elyashiv - indeed, they are Yemei Ratzon, but there is also Din. If one is in danger, he needs merit to be saved.

Daf Al ha'Daf: Pri Chadash (OC 134) says that we add to Tachanun on Monday and Thursday because they are days of Din below and above. Sefas Emes asked, via Din below, there is not Din above! Taz (602:1, citing Levush) says that for this reason, it is good for Beis Din to judge cases during Aseres Yemei Teshuvah!

What is the meaning of 'Ma'adim serves in even hour[s]', and what is the relevance to bloodletting?

Rashi: The seven Kochevei Lechet (the sun, moon and five closest plants) serve (have a supernatural influence on earth) according to a fixed rotation - each serves for one hour, and returns to serve seven hours later. Ma'adim (Mars) is appointed over the sword, plague and punishments. Demons are authorized over even numbers (Pesachim 110b). On Tuesday, Ma'adim serves in the eighth hour of the daytime; people normally let blood in the daytime. We are not concerned if it serves in an even hour at night, for people do not let blood then. We asked from Erev Shabbos, for then it serves in the sixth hour.

Maharsha: R. Chananel and the Aruch explain, on Tuesday, Ma'adim serves in two even hours, eight and 22. The danger begins from the beginning of the day, and lasts 24 hours. We asked from Erev Shabbos, for then it serves in hours six and 20. On Monday, it serves in hours two and 18, and on Thursday, in hours four and 20. There is danger both according to Rashi and R. Chananel! The Gemara preferred to mention danger due to Beis Din. (NOTE: Tosfos holds that we permit Wednesday, when Ma'adim serves in hour 12, for people do not let blood so close to night. i.e. the danger is only to let blood when Ma'adim in serving in an even hour. Shmuel forbids Tuesday, lest they come to do so. If one let blood on Tuesday, not in the eighth hour, there is no danger. However, on Monday and Thursday there is danger (due to Din) the entire day! - PF)

Since Ma'adim serves in an even hour on Erev Shabbos, why did it become common to do so?

Rashi: It is due to poverty. It is good to eat fish on the day after bloodletting (Avodah Zarah 29a), and it is Kevod Shabbos to have big fish (above, 118b).

What is 'Arba without Arba after it'?

Rashi: It is the fourth day of the week (Wednesday), and four days do not remain in the month.

Rashi: Some say that it is the last Wednesday of the month; this is wrong. Tosfos - according to this opinion, there was no need to teach 'Wednesday that is the 24th', for it is always the last Wednesday of the month!

Every Wednesday should be a problem, for Ma'adim serves in an even hour (12)!

Tosfos: People do not let blood so close to night.

Maharsha: R. Chananel and the Aruch explain, the concern is when Ma'adim serves in two even hours amidst the 24. On Wednesday, the only even hour in which it serves is 12.

What is the meaning of 'bloodletting after eating wheat, it is only for the wheat'?

Rashi: Eating weighs down on a person. Letting blood then only removes that heaviness (it has no other benefit).

What is the significance of Tavu'ach on Erev Shavu'os?

Maharal (127b): Torah is not from this world. It is from Shamayim. This world needs Torah to complete it. On Erev Shavu'os, it lacked Torah. This caused the Tavu'ach Ru'ach. Had Yisrael not accepted Torah, the Ru'ach would have slaughtered (destroyed) them. (NOTE: Had Yisrael not accepted Torah, the world would have reverted to Tohu va'Vohu. Why would Shechitah be needed? Surely, only the physical world would cease, but not Neshamos of Yisrael, which come from under Kisei ha'Kavod. Shechitah would separate the Neshamos, and they would be born again, like Gilgulim, in a new world. A Midrash says that there were other worlds before this! - PF)

Rav Elyashiv: This teaches that the Yamim Tovim are not mere commemorations. Rather, they are reality! Every Pesach is a new Yetzi'as Mitzrayim. On Sukos, "I made Yisrael dwell in Sukos." There is a new Matan Torah every Shavu'os. Therefore, every Erev Shavu'os the wind Tavu'ach blows, for Shamayim announces that [Yisrael] must accept Torah. (Magihah - Midah Tovah is greater. All the more so, on Shavu'os is a new creation in which all are healed. Mercy is aroused for merit of Matan Torah and its reward, at the time of Kri'as ha'Torah.

Daf Al ha'Daf: Also R. Ilya Lopi'an said so. Bnei Yisaschar explained, this is why they fixed Chanukah to be days of Yom Tov only the following year, when they felt the influence of Kedushah like at the time of the miracle. (NOTE: Rashi (Esther 9:29) says that in the second year, Mordechai and Esther sent Seforim commanding to celebrate Purim every year. Perhaps this was like Bnei Yisaschar explained, and the Chashmona'im learned from them! - PF)

Is Bankas (extracting blood via suction cups) the same as bloodletting, to forbid on Erev Yom Tov?

Magen Avraham (468:15): Mahariyo forbids and Maharil permits, except for Hoshanah Raba, which is Yom ha'Din. Yom Tov Acharon of Pesach is not a Regel unto itself, so everything is permitted the day before.

Etz Yosef: Eliyahu Rabah (493) permits bloodletting even on Erev Shavu'os if there is danger.

Rav Elyashiv: There is no concern for a blood test. The Isurim that apply to [times for] bloodletting [and matters after it, they] do not apply to donating blood, for they are not the same, but there is danger [so one should be stringent about them]. We do not make answers to be lenient about danger!

What do we learn from One Zuz for 100 Karei (gourds) or 100 heads, and nothing for 100 Shifmi?

Rashi: One should one spend more than one Zuz for 100 gourds or 100 heads of animals, for they are not healthy, and nothing for 100 Shifmi (lips of an animal.) This is like "v'Al Safam Yateh."

Tosfos: According to this, there was no reason to teach this here!

Rav Elyashiv: Above we discussed eating after bloodletting. Here it explains that these are not healthy, so one should not eat them then!

Tosfos: R. Chananel's text says '[Me'ah Reishei b'Zuza] Me'ah Karnei b'Zuza.' It is normal to shave 100 heads for a Zuz [each], and to let blood for 100 people for a Zuz [each]; Karna is a doctor's (bloodletter's) Kli (154b). However, one does not get anything on the day he fixes 100 Shifmi (moustaches) - it is included in the wage of the shaving or bloodletting. NOTE: Does a doctor fix the mustache?! - PF) Yoma d'Safmei is a Mashal for one who toils, and receives nothing for his toil.

What is the meaning of 'Mefagrei Rabanan'?

Rashi: They were lazy, and did not come to Beis ha'Midrash.

Tosfos: They are weak, and could not learn. "Va'Yirdof David... va'Ya'amdu Masayim Ish Asher Pigeru me'Avor Es Nachal ha'Besor."

What is Parshas Tochachah?

Rashi: Yechezkel rebuked Yisrael. He told Hash-m's Chasadim for them, and showed that they betrayed Him.

Ha'Boneh: Hash-m did many Tovos for them, and they had no previous merits, and they veered from His will. This is the ultimate rebuke, that one denied [via his actions] the good done for him!

Does the verse teach that these are permitted?

Tosfos: No. The verse reveals that there is pain if they are not done, therefore Chachamim were lenient about them; none of them are Torah Isurim.

Rav Elyashiv: Cutting the umbilical cord is a Toldah of Gozez (shearing). It is Melachah she'Einah Tzerichah l'Gufah, for we do not need the cord. Rivash says that cutting fingernails is mid'Oraisa, even though he does not need what is cut off, for he cleans the area. Cutting the cord is different. It is not to clean, only to avoid damage.

Daf Al ha'Daf: Mishnah Berurah (330:27) brings from Magen Avraham that it is only mid'Rabanan, but Sefer Kovetz leha'Rambam brings from Shoshanim l'David that it is mid'Oraisa. Teshuvas Chasam Sofer (YD 131) permits a Jewish midwife to deliver a Nochri baby that already started leaving, but a Nochri must cut the umbilical cord, for it is a Torah Melachah. A Jew may do so only to avoid enmity that could endanger Jewish lives.

Why do they wash the baby and salt him?

Rashi: Washing the baby smoothes his skin. Salting hardens his skin.

Rav Elyashiv: One may wash the baby even in hot water [heated before Shabbos].

What is Lifuf?

Rashi: It is wrapping the baby. It cannot be Asuvi Yenuka (straightening his limbs that were disturbed through birth), for Rav Nachman forbids this (123a).

Etz Yosef: It is connecting his limbs. The Targum of "va'Ychaber" (Shemos 36:10) is v'Lafif.