The rabbis discuss on what we are permitted to write phylacteries on. The skin of a kosher bird or fish; any hole over which ink passes and does not penetrate. The rabbis argue about whether the sin. of a bird is actually skin. Further, we learn that Elijah describes a fish as having skin; a Mishna teaches that fish bones and skin protect the objects covered with them from becoming impure under a tent with a corpse.
A story is told about Shmuel, Karna and Rav. The former two were sitting on the bank of the Malka River. Noting the murky rising water, Shmuel said that a great man was coming from the West and his intestines were aching and the water was rising to great him. "Go sniff out his container", check to see if he is a Torah scholar. Karna found Rav and tested him. Rav was able to say that we know that we may write phylacteries only on the hide of a kosher animal because of Exodus 13:9, where it shall be a reminder between your eyes "so that G0d's Torah will be in your mouth", ie. kosher animals. Rav passed other tests, including why we know that circumcision is performed on the foreskin. Rav said that like fruit bearing trees that are orla, we circumcise a fruit bearing organ. But what about circumcising the heart, or the ear? Rav replies that orlato, trees that are orla, not from the incomplete word orlat.
Rav understood that he was being tested. He asked for Karna's name, which means horn, and said "may it be the will of G-d that a horn will emerge in your eyes".
Shmuel brought Rav into his home, feeding him barley bread, small fried fish and beer without showing him the bathroom so that he would suffer from diarrhea. Shmuel wanted to prove his healing mastery as a doctor, but Rav became very angry at him not knowing his intention. Rav cursed Shnuel, saying "Whoever causes me suffering, let his children not survive." Even though Rav eventually understood Shmuel's intentions, the curse is said to have taken effect.
We are reminded that there is no need for a gezera shava, for Genesis 17:4 teaches that "an uncircumcised man who does not circumcise the flesh of his orlato, foreskin, his soul will be cut off from his nation, he has broken My covenant". Because it says "an uncircumcised man", we understand that circumcision is in the place that distinguishes between a man and a woman. Reading this, it is arguable that circumcision could in fact refer to the foreskin of other parts of the body which are understood as gendered or procreative. But I'm not sure that I fully understand why this place must be gendered.
A new Mishna teaches that we may not make hilmei, brine, on Shabbat. We are permitted to make salt water and dip our bread in it and place it in cooked food. Salt water that is permitted is where one places oil first into the water or into the salt. Thus the salt water is not prepared in the usual manner. The Gemara asks: what is strong salt water? It is that in which an egg can float. That would be two-thirds salt and one-third water. The rabbis discuss which foods are difficult to digest and are only digestible because of their outer peels.
The last conversation in today's daf regards touching our faces, treating wounds, and healing on Shabbat. First they consider the Sea of Sodom, also known as the Dead Sea. They consider whether or not one might die - or even wash oneself - in this water. Putting wine in one's eye on Shabbat is prohibited because it heals. On top of the eye is permitted. Bland saliva (from one who has not eaten since waking) is prohibited because it is a common medicine. Eye salves may be soaked from erev Shabbat and placed on one's eyes on Shabbat. It is said, "Better a drop of cold water in the morning and washing the hands and feet in the evening than all the eye salves in the world".
Rabbi Mona speaks of healing: a hand that touches the eye should be severed because it harms the eye, similarly with a hand that touches the nose, the mouth, one's wound. A hand that touches one's member should be severed lest one arouse himself, and a hand that touches one's anus should be severed lest one make oneself ill.
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