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Shabbos 108: 108b, Refu'ah concerning Rok
Boruch Kahan asks:
On the Omud Beys there is a lot of various Maamorim and Maases with Tanoim
and Amaroim which I think have practical ramifications as far as Hilchos
Refuah on Shabbos in Siman 328(don't forget!)are concerned.
Towards the bottom there is a bit of a Shakloh VeTarya with Shmuel and many
Eitzos that he brings that can and cant be done on Shabbos.
Firstly agav its quite clear that he is a Roifeh from the suggestions he
gives so why does Rashi on 118a in D.H."Ochloh" not say that Roifeh Hoyo
Shhmuel (Kedisoh Lekamon) and refer to our Gemoro
Secondly there is a famous Maaseh brought many times in Medrash Lemoshol
Parshas Shoftim Parshah 5 Ois 15 that to make Sholom on Shabbos Rabbi Meir
pretended to have a Machlah in his eye and this lady had to spit at his eye
and he was "Matil Sholom" through this
Well surely based on this Gemoro he was asking her to do an Issur so how
come it was permitted
Kol Tuv Boruch Kahan
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The Kollel replies:
Reb Boruch, firstly I note that this is not Shabbos 118, it is Shabbos 108.
1) Your question on Rashi, Shabbos 108a, DH Ochlei, reminds me of a
question you asked about a year ago on Rashi at the very beginning of the
3rd chapter of Shabbos: Why does Rashi there make no mention of the fact
that the source of the idea of Ma'achal ben Derosai is on Shabbos 20a? You
also asked on Rashi, Shabbos 80b, why does he not refer us to the source in
Chagigah about Ma'aseh Merkavah?
So this Rashi on 108a is just another proof that he does not always refer
us to all the sources. Rashi wrote his Perush in a very concise way. He
wants to help us understand the Gemara but once we know that Shmuel was a
doctor it is quite possible for us to continue and understand the Gemara
even if we do not know exactly where it says that he was a doctor.
(By the way, possibly the most specific source that Shmuel was a doctor is
Bava Metzia, beginning of 86a, where we learn that he healed Rebbi Yehudah
ha'Nasi.)
2)
a) We could answer the question about Rebbi Meir with the Gemara in Shabbos
116a, that to make Shalom between husband and wife one is allowed even to
erase the name of Hashem, so we see that sometimes one is allowed to do an
Isur for the sake of Shalom Bayis.
b) However, we do not need to come to this, because the Midrash says that
Rebbi Meir asked them to do a "Lachash" (chant) on his eye. See Shulchan
Aruch, Yoreh Deah 179:11, that one is permitted to do a Lachash on Shabbos.
(See also Shulchan Aruch, Orach Chaim 301:27 and 306:7.)
Kol Tuv,
Dovid Bloom
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