Shabbos 6:10 - 7:1

החרגול – a kind of locust, as it is written (Leviticus 11:22): “[of these you may eat the following: locusts of every variety; all varieties of bald locust;] crickets of every variety; [and all varieties of grasshopper],” and we suspend it in the ear and it heals his earache.

ובשן שועל – that we use for sleep for one who cannot sleep in order that he sleeps, we suspend upon him the tooth of a dead fox.

ובמסמר הצלוב – a nail that is in a tree that is suspended, if we place it on the swelling that is on the wound, it will remove the swelling. But Maimonides explained that we place it on the neck – he who has a third inflammation and it will cure him.

ורבי מאיר אומר אף בחול אסור – But the Halakha is not according to Rabbi Meir, for we hold that every thing that is for medicinal purposes, it lacks from the ways of the Amorites, and we don’t call it (Leviticus 18:3): “nor shall you follow their laws.”

כלל גדול. השוכח עיקר שבת– since he thought that Shabbat is not in the Torah, and even though that from the beginning, he had heard [about Shabbat] but now had forgotten it.

אינו חייב אלא חטאת – on all the Sabbaths that he had desecrated for all of it is one [inadvertent] error as it is written (Exodus 31:13): “you must keep my Sabbaths,” and which implies one observance for any Sabbaths.

היודע עיקר שבת – that is Shabbat in the Torah and creative work was forbidden on it, but he did many forms of creative work on many Sabbaths via the inadvertent error on Shabbat for he does not know that Shabbat is today, he is liable for each and every Shabbat one sin, and on this, it is stated (Exodus 31:16): “The Israelite people shall keep the Sabbath” that implies that observance of each and every Shabbat, that is to say that he is liable for a sin-offering on each and every Sabbath and even though that it was not known to him in the meantime and it is one act of forgetfulness, we say that the days that are in-between that is a knowledge that is impossible that he hadn’t heard [about Shabbat] in the meanwhile that this day was Shabbat but he was not reminded of the creative works that he did on it. Therefore, each and every Shabbat is one error.

היודע שהוא שבת ועשה מלאכות הרבה – that he did not know that the forms of creative work were forbidden and he performed them several times on several Sabbaths, he is liable for each of the chief labors that are forbidden on the Sabbath one sin-offering and even though he went back and repeated them (i.e., the forbidden labors) on several Sabbaths, each principal form of labor is one error and he was not informed about it in the interim and here one cannot say that the days in-between are considered knowledge [of them] to differentiate, for the days in-between he would not know which chief labor is forbidden and which is permitted other than if he sat and engaged before Sages in the laws of Shabbat. And the same law applies that he is liable on two derivatives of two primary forbidden forms of labor whereby each one is divided into one sin-offering apiece, but if he had done a principal form of forbidden labor and its derivative or two derivatives of one principal forbidden labor, he is not liable other than for one [sin-offering] as it is taught at the end of the Mishnah: A person who performs many forbidden actions of one prohibited labor [on the Sabbath], he is not liable for other than for one [sin-offering] such as two derivatives of one primary forbidden labor because it is like a person who performed an action and repeated it in one act of forgetfulness and there is no separation/division of sin-offerings with one act of forgetfulness but other than the actual transgression which is not similar or distinguished on [many] Sabbaths for the matter of an error on Shabbat.