יומא ח׳:ו׳ - ח׳:ז׳

בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.

כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.

אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.

ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.

החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.

מטילין לו סם – the root of grass for medicinal purposes.

וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case.

מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”

מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].

מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand.