רַבִּי יְהוּדָה אוֹמֵר: “הַמָּקוֹם יְרַחֵם עָלֶיךָ וְעַל חוֹלֵי יִשְׂרָאֵל״. רַבִּי יוֹסֵי אוֹמֵר: “הַמָּקוֹם יְרַחֵם עָלֶיךָ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל״. שֶׁבְנָא אִישׁ יְרוּשָׁלַיִם, בִּכְנִיסָתוֹ אוֹמֵר: שָׁלוֹם. וּבִיצִיאָתוֹ אוֹמֵר: “שַׁבָּת הִיא מִלִּזְעוֹק, וּרְפוּאָה קְרוֹבָה לָבֹא, וְרַחֲמָיו מְרוּבִּין, וְשִׁבְתוּ בְּשָׁלוֹם״. כְּמַאן אָזְלָא הָא דְּאָמַר רַבִּי חֲנִינָא: מִי שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ צָרִיךְ שֶׁיְּעָרְבֶנּוּ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל. כְּמַאן – כְּרַבִּי יוֹסֵי.

Rabbi Yehuda says that it is appropriate to say: May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says that it is appropriate to say: May the Omnipresent have compassion upon you among the sick people of Israel, thereby including this sick person within the community of Israel. When Shevna of Jerusalem would visit a sick person on Shabbat, upon entering, he would say shalom . And when he exited he would say: It is Shabbat when one is prohibited to cry out, and healing is soon to come, and His compassion is abundant, and rest on Shabbat in peace. The Gemara asks: In accordance with whose opinion is the halakha that Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel in his prayer? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei.

וְאָמַר רַבִּי חֲנִינָא: בְּקוֹשִׁי הִתִּירוּ לְנַחֵם אֲבֵלִים וּלְבַקֵּר חוֹלִים בַּשַּׁבָּת. אֲמַר רַבָּה בַּר בַּר חָנָה: כִּי הֲוָה אָזְלִינַן בַּתְרֵיהּ דְּרַבִּי אֶלְעָזָר לְשַׁיּוּלֵי בִּתְפִיחָה. זִימְנִין אֲמַר: “הַמָּקוֹם יִפְקָדְךָ לְשָׁלוֹם״ וְזִימְנִין אֲמַר (לֵיהּ): “רַחֲמָנָא יִדְכְּרִינָךְ לִשְׁלָם״. הֵיכִי עָבֵיד הָכִי? וְהָאָמַר רַב יְהוּדָה: לְעוֹלָם אַל יִשְׁאַל אָדָם צְרָכָיו בִּלְשׁוֹן אֲרַמִי! וְאָמַר רַבִּי יוֹחָנָן: כָּל הַשּׁוֹאֵל צְרָכָיו בִּלְשׁוֹן אֲרַמִי – אֵין מַלְאֲכֵי הַשָּׁרֵת נִזְקָקִין לוֹ, שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַכִּירִין בִּלְשׁוֹן אֲרַמִי! שָׁאנֵי חוֹלֶה, דִּשְׁכִינָה עִמּוֹ.

And Rabbi Ḥanina said: It was only with great difficulty that the Sages permitted to comfort the mourners and visit the sick on Shabbat, as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about the health of a sick person; sometimes he would say in Hebrew: May the Omnipresent remember you for peace , and sometimes he would say to him in Aramaic: May the all-Merciful remember you for peace. He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: How did he do this, pray in Aramaic? Didn’t Rav Yehuda say: A person should never request that his needs be met in the Aramaic language ? And, similarly, Rabbi Yoḥanan said: Anyone who requests that his needs be met in the Aramaic language , the ministering angels do not attend to him to bring his prayer before God, as the ministering angels are not familiar with the Aramaic language, but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: A sick person is different. He does not need the angels to bring his prayer before God because the Divine Presence is with him.

דְּאָמַר רַב עָנָן אָמַר רַב: מִנַּיִן שֶׁשְּׁכִינָה סוֹעֵד אֶת הַחוֹלֶה – שֶׁנֶּאֱמַר: “ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. תַּנְיָא נַמִי הָכִי: הַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה לֹא יֵשֵׁב לֹא עַל גַּבֵּי מִטָּה וְלֹא עַל גַּבֵּי כִּסֵּא, אֶלָּא מִתְעַטֵּף וְיוֹשֵׁב לְפָנָיו, מִפְּנֵי שֶׁשְּׁכִינָה לְמַעְלָה מְרָאשׁוֹתָיו שֶׁל חוֹלֶה, שֶׁנֶּאֱמַר: “ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. וְאָמַר רָבָא אָמַר רָבִין: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא זָן אֶת הַחוֹלֶה – שֶׁנֶּאֱמַר: “ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״.

As Rav Anan said that Rav said: From where is it derived that the Divine Presence cares for and aids the sick person? As it is stated: “God will support him on the bed of illness” (Psalms 41:4). The Gemara comments: That was also taught in a baraita : One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself in his prayer shawl with trepidation and awe, and sit before the sick person below him, as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” and he must treat the Divine Presence with deference. On a similar note, Rava said that Ravin said: From where is it derived that the Holy One, Blessed be He, feeds the sick person during his illness? As it is stated: “God will support him on the bed of illness.”

“וְלֹא יִקְרָא לְאוֹר הַנֵּר״. אָמַר רַבָּה: אֲפִילּוּ גָּבוֹהַּ שְׁתֵּי קוֹמוֹת, וַאֲפִילוּ שְׁתֵּי מִרְדָּעוֹת, וַאֲפִילּוּ עֲשָׂרָה בָּתִּים זוֹ עַל גַּב זוֹ. חַד הוּא דְלָא לִיקְרִי, הָא תְּרֵי – שַׁפִּיר דָּמֵי. וְהָתַנְיָא: לֹא אֶחָד וְלֹא שְׁנַיִם! אָמַר רַבִּי אֶלְעָזָר: לָא קַשְׁיָא, כָּאן – בְּעִנְיָן אֶחָד, כָּאן – בִּשְׁנֵי עִנְיָנִים. אָמַר רַב הוּנָא: וּבִמְדוּרָה – אֲפִילוּ עֲשָׂרָה בְּנֵי אָדָם אָסוּר.

We learned in the mishna that one may not read a book by candlelight on Shabbat. Rabba said: Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies even if the lamp was two statures of a person high, and even as high as two plow handles, and even if it was as high as ten houses one atop the other. We learned in the mishna that one may not read, and the Gemara infers: One may not read, but for two, apparently he may well do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: Wasn’t it taught in a baraita that neither one nor two are permitted to read by the light of the lamp? Rabbi Elazar said: This is not difficult, as there is room to distinguish between them and say that here, where two were permitted to read by candlelight, it is referring to a case where they are both engaged in one matter and will remind each other to refrain from adjusting the wick. There, where two were prohibited to read by candlelight it is referring to a case where they are engaged in two different matters. Since each is preoccupied with a different text, they will not pay attention and remind each other. Rav Huna said: And with regard to a bonfire, where everyone is sitting around it and not adjacent to it, even if they were ten people, it is prohibited to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light.

אָמַר רָבָא: אִם אָדָם חָשׁוּב הוּא – מוּתָּר. מֵיתִיבֵי: לֹא יִקְרָא לְאוֹר הַנֵּר שֶׁמָּא יַטֶּה. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע: אֲנִי אֶקְרָא וְלֹא אַטֶּה. פַּעַם אַחַת קָרָא וּבִקֵּשׁ לְהַטּוֹת. אָמַר: כַּמָּה גְּדוֹלִים דִּבְרֵי חֲכָמִים, שֶׁהָיוּ אוֹמְרִים לֹא יִקְרָא לְאוֹר הַנֵּר! רַבִּי נָתָן אוֹמֵר: קָרָא וְהִטָּה וְכָתַב עַל פִּנְקָסוֹ: אֲנִי יִשְׁמָעֵאל בֶּן אֱלִישָׁע קָרִיתִי וְהִטֵּיתִי נֵר בְּשַׁבָּת, לִכְשֶׁיִּבָּנֶה בֵּית הַמִקְדָּש אָבִיא חַטָּאת שְׁמֵנָה. אָמַר רַבִּי אַבָּא: שָׁאנֵי רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע, הוֹאִיל וּמֵשִׂים עַצְמוֹ עַל דִּבְרֵי תוֹרָה כְּהֶדְיוֹט.

Rava said: Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, if he is an important person, it is permitted, as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara raises an objection from that which was taught in a Tosefta : One may not read a book on Shabbat by the light of the lamp, lest he adjust it. The Tosefta relates that Rabbi Yishmael ben Elisha said: I will read and will not adjust, as I will certainly not forget that it is Shabbat. However, once he read a book by candlelight and he sought to adjust the wick. He said: How great are the words of the Sages, who would say that one may not read by candlelight, as even a person like me sought to adjust the wick. Rabbi Natan says: That was not the way it happened. Rather, he read and actually adjusted the wick, and he wrote afterward in his notebook [ pinkas ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.

תָּנֵי חֲדָא: שַׁמָּשׁ בּוֹדֵק כּוֹסוֹת וּקְעָרוֹת לְאוֹר הַנֵּר. וְתַנְיָא אִידָךְ: לֹא יִבְדּוֹק! לָא קַשְׁיָא, כָּאן – בְּשַׁמָּשׁ קָבוּעַ, כָּאן – בְּשַׁמָּשׁ שֶׁאֵינוֹ קָבוּע. וְאִי בָּעֵית אֵימָא: הָא וְהָא בְּשַׁמָּשׁ קָבוּע. וְלָא קַשְׁיָא: הָא – בִּדְמִשְׁחָא, וְהָא בִּדְנַפְטָא.

On this subject, the Gemara cites two apparently contradictory baraitot . It was taught in one baraita that a servant may examine cups and bowls by candlelight to check if they are clean. And it was taught in another baraita that he may not examine them. The Gemara explains: This is not difficult. Rather, here, the baraita that prohibited examining the cups, is referring to a regularly employed servant who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While there, the baraita that permitted examining the cups, is referring to a servant who is not regularly employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. And if you wish, say instead that this baraita and that baraita are both referring to a regularly employed servant. And this is not difficult, as they are not referring to the same kind of lamp. This baraita , which prohibited examining the dishes, is referring to an oil lamp, where there is room for concern lest he adjust it. And that baraita , which permitted examining the dishes, is referring to a naphtha [ nafta ] lamp. Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes.

אִיבַּעֲיָא לְהוּ: שַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ בִּדְמִשְׁחָא מַהוּ? אָמַר רַב: הֲלָכָה וְאֵין מוֹרִין כֵּן. וְרַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: הֲלָכָה וּמוֹרִין כֵּן. רַבִּי יִרְמְיָה בַּר אַבָּא אִיקְלַע לִבֵי רַב אַסִי, קָם שַׁמָּעֵיהּ קָא בָּדֵיק לִנְהוֹרָא דִּשְׁרָגָא אֲמַרָה לֵיהּ דְּבֵיתְהוּ: וּמָר לָא עָבֵיד הָכִי! אֲמַר לָהּ: שְׁבַקֵיהּ, כְּרַבֵּיהּ סְבִירָא לֵיה.

A dilemma was raised before the Sages: What is the ruling with regard to a servant who is not regularly employed in terms of examining cups and dishes by the light of an oil lamp? Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. Rav said: The halakha is that it is permitted, and, however, ab initio a public ruling is not issued to that effect so that they will not come to sin. However, one who knows the halakha that it is permitted may practice accordingly. Rabbi Yirmeya bar Abba said: That halakha is that it is permitted and a public ruling is issued to that effect. The Gemara relates that Rabbi Yirmeya bar Abba happened to come to the house of Rav Asi on Shabbat. Rabbi Yirmeya’s servant stood and examined the cups by the light of a lamp [ sheraga ], wife said to Rav Asi: But the Master, you, does not do so. You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? He said to her: Leave him, he holds in accordance with the opinion of his master.

“בֶּאֱמֶת אָמְרוּ הַחַזָּן כו׳״. וְהָאָמְרַתְּ רֵישָׁא ‘רוֹאֶה׳ מַאי לָאו לִקְרוֹת? לֹא, לְסַדֵּר רָאשֵׁי פָּרָשִׁיוֹתָיו. וְכֵן אָמַר רַבָּה בַּר שְׁמוּאֵל: אֲבָל מְסַדֵּר הוּא רָאשֵׁי פָּרָשִׁיוֹתָיו. וְכוּלָּהּ פָּרָשָׁה לֹא?

We learned in the mishna that in truth they said that the attendant sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: Didn’t you say in the first clause of the mishna that the attendant sees? Doesn’t that mean that he sees in order to read? How can that part of the mishna conclude by saying that he may not read? The Gemara answers: No, it does not mean that the attendant is permitted to actually read; rather, he is only permitted to look and arrange the beginning of his sections of the Torah that he must read the next day. And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections that he must read the next day. The Gemara asks: And may he not read the entire section?