(3) One may not eat eizoveyon on Shabbat because healthy people do not eat it, and therefore it is clear that anyone eating it is doing so for its medicinal value...Furthermore, all types of food that healthy people eat may be eaten by a person even for medicinal purposes. And one may drink all drinks except for water from palm trees and a kos ikarin because they are known as a remedy for jaundice. Therefore, it is prohibited to drink them on Shabbat for curative purposes. However, one may drink palm tree water on Shabbat in order to quench his thirst, and one may smear ikarin oil on himself for non-medical purposes.

Ulla said: Here, the Sages issued a decree prohibiting all healing on Shabbat due to the crushing of herbs for medicinal purposes, which is prohibited by Torah law.

Our sages decreed against things that heal, for if you were to permit any healing, one would come to permit crushing herbs, which is a Torah-level prohibition of tochen [grinding].

Whatever is not food or drink of healthy people, it is prohibited to eat and drink for healing [on Shabbat]. And specifically someone who has a minor ailment and he takes hold of himself and goes about like a healthy person, but if he has no ailment at all, it is permissible. Rema: And similarly if he becomes bedridden, it is permissible (Beit Yosef).

...It is forbidden for a healthy person to take medication on the Sabbath. This is a decree [enacted] lest one grind herbs.

Someone who has a mere bad feeling, but he strengthens himself and walks around like a healthy person, it is forbidden to do any healing for him, even by nonJews, because of grinding spices [lest one grind spices for medicine]...

Since he drank it on Thursday and on Shabbat eve, if he does not drink on Shabbat he would thereby be endangered.

The Sages also taught: A person whose intestines are painful may heat up a towel [aluntit] and place it on his intestines even on Shabbat. This is permitted as long as one does not bring a kettle of water and place it on his intestines on Shabbat, lest the water spill and he come to wring it out (Tosafot), which is a prohibited labor on Shabbat. And placing a kettle directly on his intestines is prohibited even on a weekday due to the danger involved.

Meaning, as long as the towel is there, lest the water fall onto the towel and he come to sechita [wringing]. Alternatively, he should not bring it because of healing. And they [the sages] made a decree lest he crush herbs [that applies with a kettle] more than with a towel, for that [use of the towel] does not look so much like healing.

Out of concern for human dignity, the Sages permitted handling stones for wiping...

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Initially, people would bathe even on Shabbat in hot water that was heated before Shabbat. The bathhouse attendants began to heat water on Shabbat and say that it was heated before Shabbat. Therefore, the Sages prohibited bathing in hot water...

With regard to hot water that was heated on Shabbat eve before Shabbat...And Shmuel said: They only permitted washing one’s face, his hands, and his feet with hot water

That case when it is not possible to perform chafifa [mikveh preparations] on Motza’ei Shabbat, as when Yom Tov falls on Motza’ei Shabbat, then she performs chafifa during the day on erev Shabbat, and so practice the women nowadays, and they are careful on Shabbat not to feed their children [sticky] food, and not to involve themselves in something that will lead to a chatzitza [barrier to immersion]. They heat up a flask of water to wash their hidden places and folds in accordance with Beit Hillel, like Beit Hillel who permitted heating water on Yom Tov for one’s feet, but not one’s whole body.

My understanding is that “his face, hands, and feet” is not specific, that this is also the halacha for other limbs, that it is permissible as long as he does not wash his entire body…From what Rosh wrote in the last chapter of Nidda (Laws of Mikva’ot 37 97a) “She heats a flask of water to wash her hidden places and folds in accordance with Beit Hillel, who permitted heating water on Yom Tov for one’s feet but not one’s whole body.” Therefore, the meaning of “his face, hands, and feet” is not specific, for even though there it refers to Yom Tov and here to Shabbat, this is not one of the matters of halachic difference between Yom Tov and Shabbat…

Rabbeinu Tam explained that there are two types of wringing: one is a tolada [Torah-level sub-category] of melaben [laundering] and one is a tolada of dash [threshing]. And that which is a tolada of laundering is specifically with a cloth that becomes clean and with liquids that clean. And that which is a tolada of dash is with any liquid, as long as one needs the liquid that is wrung out, similar to threshing…

A liquid which is absorbed within a cloth, one who wrings to extract [the liquid] from it [the cloth] is obligated [in a sin offering, i.e., violated Shabbat on a Torah level]...

If they [people] drink staining drinks on Shabbat, such as red wine or berry juice… they should be careful that they do not stain their cloths and sheets and clothing. A person who has cut his finger should be careful not to put anything on it, since it stains, for even though it is destructive and destructive acts are exempt [on a Torah level] there is a rabbinic prohibition.

There are those who are lenient with all of this, since it is done in a dirtying fashion, and one may rely on them where it is impossible to be careful about this.

Rather it is certain that a change in appearance [in an object] is not at all halachically significant when one does not want it at all, and it is also not the way of the world to want it at all. And that which it is prohibited to touch a cloth with his stained hands, this is because it is normal for cloth to be dyed, and if one were to do this not in the manner of dirtying, it would be a full-fledged melacha ….And know that otherwise it would be prohibited for a woman who became nidda on Shabbat to place any moch that she had prepared for nidda out of concern for dyeing…but there is no one who is concerned for it on account of dyeing….

And that statement that Rav Ḥiyya bar Ashi said: Many times I would stand before Rav on Shabbat and place water on his leather shoes, may be explained accordingly. With regard to placing water on leather, yes, that is permitted, but with regard to laundering, which includes rubbing, it is not permitted. This may be explained as follows: If Rav Ḥiyya bar Ashi spoke of soft leather shoes, then all agree that only placing water is permitted. And if Rav Ḥiyya bar Ashi spoke of hard leather shoes, the distinction between placing and rubbing accords with the opinion of the others, who hold that the requirement of laundering sprayed blood applies even to hard leather. The Gemara asks: If that is so, that placing water upon something is not considered laundering so long as one does not also rub the item, then with regard to a non-leather garment as well, one should be allowed to place water upon it on Shabbat. Why does the cited mishna state that one may wipe it only with a dry rag? The Gemara answers: With regard to a garment, its soaking is its laundering, and merely placing water on it is forbidden.

A dirty garment is forbidden even to rinse, because it is tantamount to washing, rather one may wipe the dirt off lightly with a cloth, but not intensely lest it might squeeze.

With regard to mortar that is on one’s shoe, he may scrape it off with the back of a knife as a departure from the typical manner of scraping. And mortar which is on one’s clothes, he may scrape off with his fingernail, as long as he does not rub it. The Gemara asks: What, is it not saying that he may not rub it at all? The Gemara rejects that premise: No, it is saying that he may not rub it from the outside, rather from the inside.

(7) Mud on one’s clothing may be removed by rubbing the garment from the inside...One may scratch it off with a fingernail. Some explain that this is only when it is moist, but when caked (dry) it is forbidden because of Tochen – grinding.

He scrapes it with his fingernail: From the outside, for this is not considered melaben. And it follows that it is permissible to scrape it with the back of a knife, and possibly even with its blade.

(3)A person may break a barrel on Shabbat in order to eat dried figs from it, provided he does not intend to make a vessel...

Here, that it is permissible to break the barrel, is because it refers to a musteki [flimsy one]…and for this reason specifically a barrel is permissible, for because of its poor quality one does not care about it and there is no concern lest he intend to make it a vessel…

And one who sews two stitches. The Gemara asks: That does not endure; two stitches will unravel immediately. A prohibited labor whose result is temporary is not considered a prohibited labor. Rabba bar bar Ḥana...That has the legal status of a prohibited labor only in a case where, after sewing the stitches, he tied them.

But this is not long-lasting: Like this, and since it is not long-lasting, it is not a melacha.

A person who attaches paper or hides together with scribe's glue and the like is liable for performing a derivative of the forbidden labor of sewing. Conversely, a person who separates papers or hides that are stuck together is liable for performing a derivative of the forbidden labor of tearing if his intent is not merely destructive.

A Torah-level sub-category of korei’a. it seems to me that if the pages were stuck together with wax or at the time of binding them it is permissible to open them…for it is not done to be long-lasting, how much more so in this case when it happened on its own.

(5)A woman may go out...with a cloth that is in her ear, and with a cloth in her sandal, and with a cloth that she placed due to her menstrual status...

Rami bar Ḥama considered saying that it is permitted specifically in a case where it is tied between her thighs. Rava said: It is permitted even though it is not tied to her; since it is repulsive, she will not come to carry it even if it falls.

(15) She [a woman] goes out [on Shabbat]…and with the wadding that she placed for her menstrual bleeding. Rema: So that blood not fall upon her and cause her discomfort. Shulchan Aruch: Even if it’s not tied, for since it is soiled, we are not concerned that perhaps she will carry it, even if it has a handle.

(13) A menstruating woman who ties a cloth in front of her so that her clothes will not become soiled by the blood of her discharge is forbidden to go out [to the public domain] wearing it, unless it is like a girdle that is fashioned like a garment, covering both her front and back. If, however, it covers only from behind and its front is merely tied with straps, this is not the manner in which clothes are worn and [doing so] is forbidden.

Because of his pain - If the only pain that he suffers is that he is embarrassed to walk among people then it is permissible, because there is no greater pain than this.