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Today's Daf Yomi

May 26, 2020 | 讙壮 讘住讬讜谉 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Shabbat 81

Today’s shiur is dedicated by Joni Brenner in honor of Rabbi Shuli Passow for introducing her to daf yomi.聽

What is the size of a bone, a piece of glass, or a rock or stone that one would be obligated for carrying on Shabbat? By which use of these items is the size determined? Even though rocks are generally muktze, the rabbis allowed one to carry them for wiping in the bathroom (in those days rocks were used as toilet paper). What size rocks were permitted to be carried on Shabbat for this purpose? What items can’t be used on Shabbat for wiping? If one has a regular place for going to the bathroom or not, does that effect how many rocks one can carry? One can use a small mortar used to crushing spices to wipe with on Shabbat, but according to Rav Sheshet, only if it has signs that it was used in the past to wipe with in the bathroom. Is it really OK to use something that was used in the past to wipe with – isn’t that unhealthy and can cause disease? Three answers are brought. What if the rain washed off any dirt from previous uses? Can one carry rocks to the attic to be uses for wiping or is that considered extra work on Shabbat that would be forbidden? It is permitted because of kavod habriot – human dignity. Under what circumstances does human dignity not permit mutzke items to be moved on Shabbat? Why is there a difference? One cannot use a plowed field as a bathroom on Shabbat – why not? Can one use a rock that has grass growing on it for wiping? Can one use an earthenware shard for wiping?

诪转谞讬壮 注爪诐 讻讚讬 诇注砖讜转 转专讜讜讚 专讘讬 讬讛讜讚讛 讗讜诪专 讻讚讬 诇注砖讜转 诪诪谞讜 讞祝 讝讻讜讻讬转 讻讚讬 诇讙专讜专 讘讜 专讗砖 讛讻专讻专 爪专讜专 讗讜 讗讘谉 讻讚讬 诇讝专讜拽 讘注讜祝 专讘讬 讗诇注讝专 讘专 讬注拽讘 讗讜诪专 讻讚讬 诇讝专讜拽 讘讘讛诪讛

MISHNA: The measure that determines liability for carrying out a bone is equivalent to that which is used to make a spoon. Rabbi Yehuda says: In a measure equivalent to that which is used to make from it a key. The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin, a sharpened stick used by weavers. The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar bar Ya鈥檃kov says: Equivalent to that which is used to throw at an animal, which is larger.

讙诪壮 诇诪讬诪专讗 讚砖讬注讜专讗 讚专讘讬 讬讛讜讚讛 谞驻讬砖 讛讗 拽讬讬诪讗 诇谉 讚砖讬注讜专讗 讚专讘谞谉 谞驻讬砖 讗诪专 注讜诇讗 讞驻讬 驻讜转讞转: 转谞讜 专讘谞谉 讞驻讬 驻讜转讞转 讟讛讜专讬谉 拽讘注谉 讘驻讜转讞转 讟诪讗讬谉 讜砖诇 讙诇 讗祝 注诇 驻讬 砖讞讬讘专谉 讘讚诇转 讜拽讘注谉 讘诪住诪专讬诐 讟讛讜专讬谉 砖讻诇 讛诪讞讜讘专 诇拽专拽注 讛专讬 讛讜讗 讻拽专拽注:

GEMARA: The Gemara asks: Is that to say that the measure of Rabbi Yehuda is greater? Don鈥檛 we maintain that the measure of the Rabbis is greater? Ulla said: Rabbi Yehuda did not refer to the entire key, but to the teeth of a key. With regard to the above, the Gemara cites that which the Sages taught in a baraita: The teeth of a key are ritually pure, and they cannot become impure when separate from the key, as they have no function on their own. However, if one affixed them to a key, they can become ritually impure as part of a utensil. And teeth of a lock, even though one attached them to the door and affixed them with nails, are ritually pure, as anything attached to the ground has the same legal status as the ground itself, which cannot become ritually impure.

讝讻讜讻讬转 讻讚讬 诇讙专讜专 讘讜: 转谞讗 住讻讜讻讬转 讻讚讬 诇驻爪讜注 讘讛 砖谞讬 谞讬诪讬谉 讻讗讞转:

We learned in the mishna: The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin. A tanna taught that halakha in a Tosefta in a different manner: The measure that determines liability for carrying out glass is equivalent to that which is used to cut two threads at once, as a glass shard can be used in place of a knife.

爪专讜专 讗讜 讗讘谉 讻讚讬 诇讝专讜拽 讘注讜祝 专讘讬 讗诇注讝专 讻讜壮: 讗诪专 专讘讬 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖诪专讙砖转 讘讛 讜讻诪讛 砖讬注讜专讜 转谞讬讗 专讘讬 讗诇注讝专 讘谉 讬注拽讘 讗讜诪专 诪砖拽诇 注砖专讛 讝讜讝:

We learned in the mishna: The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar ben Ya鈥檃kov says: Equivalent to that which is used to throw at an animal. Rabbi Ya鈥檃kov said that Rabbi Yo岣nan said: And that is only if the stone is large enough that the animal feels it. And how much is the measure of that stone? It was taught in a baraita: Rabbi Elazar ben Ya鈥檃kov says: A weight of ten zuz.

讝讜谞讬谉 注诇 诇讘讬 诪讚专砖讗 讗诪专 诇讛讜 专讘讜转讬 讗讘谞讬诐 砖诇 讘讬转 讛讻住讗 砖讬注讜专谉 讘讻诪讛 讗诪专讜 诇讜 讻讝讬转 讻讗讙讜讝 讜讻讘讬爪讛 讗诪专 诇讛讜 讜讻讬 讟讜专讟谞讬 讬讻谞讬住 谞诪谞讜 讜讙诪专讜 诪诇讗 讛讬讚 转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讻讝讬转 讻讗讙讜讝 讜讻讘讬爪讛 专讘讬 砖诪注讜谉 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 诪诇讗 讛讬讚:

The Gemara relates: Zunin entered the study hall and said to the Sages: My teachers, with regard to stones that may be moved on Shabbat for wiping in the bathroom, how much is their measure? They said to him: Stones of only three sizes may be moved for that purpose: An olive-bulk, a nut-bulk, and an egg-bulk. He said to them: And will he take scales [turtani] into the bathroom to weigh each stone? They were counted and the Sages concluded that one need not measure the stones. He simply takes a handful of stones. It was taught in a baraita: Rabbi Yosei says the measure of bathroom stones is an olive-bulk, a nut-bulk, and an egg-bulk. Rabbi Shimon, son of Rabbi Yosei, says in the name of his father: One need not measure the stones. He simply takes a handful of stones.

转谞讜 专讘谞谉 (讘砖讘转) 砖诇砖 讗讘谞讬诐 诪拽讜专讝诇讜转 诪讜转专 诇讛讻谞讬住 诇讘讬转 讛讻住讗 讜讻诪讛 砖讬注讜专谉 专讘讬 诪讗讬专 讗讜诪专 讻讗讙讜讝 专讘讬 讬讛讜讚讛 讗讜诪专 讻讘讬爪讛 讗诪专 专驻专诐 讘专 驻驻讗 讗诪专 专讘 讞住讚讗 讻诪讞诇讜拽转 讻讗谉 讻讱 诪讞诇讜拽转 讘讗转专讜讙 讛转诐 诪转谞讬转讬谉 讛讻讗 讘专讬讬转讗 讗诇讗 讻诪讞诇讜拽转 讘讗转专讜讙 讻讱 诪讞诇讜拽转 讻讗谉

Our Sages taught in a baraita with regard to Shabbat: Three sharpened stones may be taken into the bathroom. And what is their measure? Rabbi Meir says: A nut-bulk; Rabbi Yehuda says: An egg-bulk. Rafram bar Pappa said that Rav 岣sda said: Like the dispute here, so too, there is a dispute between these Sages with regard to the minimum size of a citron. The Gemara is surprised at the comparison. Why does the Gemara cite this baraita as a mnemonic to recall the dispute about the size of a citron? There, with regard to a citron, it is a mishna that is known by all; here it is a baraita, which is more obscure and more likely to require a mnemonic and a comparison to a more popular source. Rather, the phrasing is reversed: Like the dispute with regard to a citron, so too, there is a dispute here.

讗诪专 专讘 讬讛讜讚讛 讗讘诇 诇讗 讗转 讛驻讗讬讬住 诪讗讬 驻讗讬讬住 讗诪专 专讘讬 讝讬专讗 讻专砖讬谞讬 讘讘诇讬讬转讗 讗诪专 专讘讗 讗住讜专 诇诪砖诪砖 讘爪专讜专 讘砖讘转 讻讚专讱 砖诪诪砖诪砖 讘讞讜诇 诪转拽讬祝 诇讛 诪专 讝讜讟专讗 诇讬住转讻谉 讻诇讗讞专 讬讚 讗诪专 专讘讬 讬谞讗讬 讗诐 讬砖 诪拽讜诐 拽讘讜注 诇讘讬转 讛讻住讗 诪诇讗 讛讬讚 讗诐 诇讗讜 讻讛讻专注 诪讚讜讻讛 拽讟谞讛 砖诇 讘砖诪讬诐 讗诪专 专讘 砖砖转 讗诐 讬砖 注诇讬讛 注讚 诪讜转专

Rav Yehuda said: However, one may not move the payis for use in a bathroom. The Gemara asks: What is the meaning of payis? Rabbi Zeira said: It refers to clods of Babylonian earth, which is soft and flaky. Rava said: It is prohibited to manipulate the anus with a stone on Shabbat to help discharge bodily functions in the manner that one manipulates it on weekdays. Mar Zutra strongly objected to this: According to Rava, should one endanger himself by refraining from relieving himself? The Gemara explains: He meant he should do so in an unusual manner and not in the manner it is typically done. With regard to the size of stones, Rabbi Yannai said: If he has a fixed place for a bathroom, he may take a handful of stones; if he does not need them on Shabbat, he can use them on another occasion. If he does not have a fixed place he may bring in an average size stone, which is the size of a small mortar used for crushing spices. Rav Sheshet said: If the stone has an indication on it that it has already been used in the bathroom, one is permitted to move it for that purpose on Shabbat, regardless of its size.

诪讬转讬讘讬 注砖专讛 讚讘专讬诐 诪讘讬讗讬谉 讗转 讛讗讚诐 诇讬讚讬 转讞转讜谞讬讜转 讜讗诇讜 讛谉 讛讗讜讻诇 注诇讬 拽谞讬诐 讜注诇讬 讙驻谞讬诐 讜诇讜诇讘讬 讙驻谞讬诐 讜诪讜专讬讙讬 讘讛诪讛 讘诇讗 诪诇讞 讜砖讚专讜 砖诇 讚讙 讜讚讙 诪诇讬讞 砖诇讗 讘讬砖诇 讻诇 爪讜专讻讜 讜讛砖讜转讛 砖诪专讬 讬讬谉 讜讛诪拽谞讞 讘住讬讚 讜讘讞专住讬转 讘爪专讜专 砖拽讬谞讞 讘讜 讞讘专讜 讜讬砖 讗讜诪专讬诐 讗祝 讛转讜诇讛 注爪诪讜 讘讘讬转 讛讻住讗 诇讗 拽砖讬讗 讛讗 讘诇讞 讛讗 讘讬讘砖 讜讗讬讘注讬转 讗讬诪讗 讻讗谉 诪爪讚 讗讞讚 讜讻讗谉 诪砖谞讬 爪讚讚讬谉 讜讗讬讘注讬转 讗讬诪讗 讛讗 讚讬讚讬讛 讛讗 讚讞讘专讬讛

The Gemara raises an objection: Is it permitted to wipe with a stone that was already used? Didn鈥檛 the Sages say: Ten things bring a person to suffer from hemorrhoids and they are: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions, without salt, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who cleans himself with lime and clay, the materials from which earthenware is made, and one who cleans himself with a stone with which another person has cleaned himself. And some say: One who suspends himself in the bathroom as well. Apparently, using a previously used stone is dangerous to one鈥檚 health. The Gemara answers: This is not difficult. Here, where it is prohibited, is referring to a case where the stone is still moist. Here, where it is permitted, is referring to a case where the stone is dry. And if you wish, say instead that here, where it is prohibited, is referring to one side, using the side that was already used; here, where it is permitted, is referring to both sides, using the other side of the same stone. And if you wish, say instead that this, where it is permitted, is referring to one鈥檚 own stone, which he used to clean himself; this, where it is prohibited, is referring to another person鈥檚 stone, which poses a danger.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讬专讚讜 注诇讬讛 讙砖诪讬诐 讜谞砖讟砖讟砖讜 诪讛讜 讗诪专 诇讬讛 讗诐 讛讬讛 专讬砖讜诪谉 谞讬讻专 诪讜转专

Abaye said to Rav Yosef: What is the ruling if rain fell on the stone and the indications that it had been used previously in the bathroom were obscured? The dilemma is: Is moving it permitted like a stone that is designated for use in the bathroom on Shabbat, or, is moving it prohibited since its indications were obscured and it might have the legal status of set-aside? Rav Yosef said to him: If indication on them is apparent, even though it is partially obscured, it is permitted, since the stone remains clear that it is designated for use in the bathroom.

讘注讗 诪讬谞讬讛 专讘讛 讘专 专讘 砖讬诇讗 诪专讘

Rabba bar Rav Sheila raised a dilemma before Rav

讞住讚讗 诪讛讜 诇讛注诇讜转诐 讗讞专讬讜 诇讙讙 讗诪专 诇讬讛 讙讚讜诇 讻讘讜讚 讛讘专讬讜转 砖讚讜讞讛 讗转 诇讗 转注砖讛 砖讘转讜专讛 讬转讬讘 诪专讬诪专 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗讬转讬讘讬讛 专讘讬谞讗 诇诪专讬诪专 专讘讬 讗诇讬注讝专 讗讜诪专 谞讜讟诇 讗讚诐 拽讬住诐 诪砖诇驻谞讬讜 诇讞爪讜转 讘讜 砖讬谞讬讜 讜讞讻诪讬诐 讗讜诪专讬诐 诇讗 讬讟讜诇 讗诇讗 诪谉 讛讗讘讜住 砖诇 讘讛诪讛 讛讻讬 讛砖转讗 讛转诐 讗讚诐 拽讜讘注 诪拽讜诐 诇住注讜讚讛 讛讻讗 讗讚诐 拽讜讘注 诪拽讜诐 诇讘讬转 讛讻住讗

岣sda: What is the halakha with regard to taking those stones up with him to the roof if his bathroom is there? Is it permitted or is it prohibited due to the exertion involved? He said to him: It is permitted; great is human dignity as it overrides a prohibition in the Torah. The Gemara relates: Mareimar sat and stated this halakha. Ravina raised an objection to the statement of Mareimar from a baraita where Rabbi Eliezer says: A person may take a wood chip from the ground before him to clean his teeth on Shabbat. And the Rabbis say one may take a wood chip only from the animal鈥檚 trough, which is already designated for the animal鈥檚 use, but not from wood on the ground, which is set-aside. Apparently, despite the fact that using the wood chip enhances human dignity, it is nevertheless prohibited due to the prohibition of set-aside. The Gemara rejects this: How can you compare? There, a person determines the place for his meal. Since he knows where he will eat he should have prepared toothpicks beforehand. Here, does a person determine the place for a bathroom? He relieves himself wherever he finds a discreet place to do so.

讗诪专 专讘 讛讜谞讗 讗住讜专 诇驻谞讜转 讘砖讚讛 谞讬专 讘砖讘转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 讚讜讜砖讗 讗驻讬诇讜 讘讞讜诇 谞诪讬 讜讗诇讗 诪砖讜诐 注砖讘讬诐 讜讛讗诪专 专讬砖 诇拽讬砖 爪专讜专 砖注诇讜 讘讜 注砖讘讬诐 诪讜转专 诇拽谞讞 讘讛 讜讛转讜诇砖 诪诪谞讛 讘砖讘转 讞讬讬讘 讞讟讗转 讗诇讗 讚讬诇诪讗 谞拽讬讟 诪注讬诇讗讬 讜砖讚讗 诇转转讗讬 讜诪讬讞讬讬讘 诪砖讜诐 讚专讘讛 讚讗诪专 专讘讛 讛讬转讛 诇讜 讙讜诪讗 讜讟诪诪讛 讘讘讬转 讞讬讬讘 诪砖讜诐 讘讜谞讛 讘砖讚讛 讞讬讬讘 诪砖讜诐 讞讜专砖

Rav Huna said: It is prohibited to defecate in a plowed field on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say it is due to the fact that in doing so he treads on the furrows and destroys them, it should be prohibited even on weekdays. Rather, it is due to the concern that he will clean himself with a clod of earth on which grasses have grown. Didn鈥檛 Reish Lakish say that it is permitted to wipe with a stone upon which grasses have grown even though the grasses will be detached as a result? And that is the halakha even though one who unwittingly detaches grasses from it on Shabbat is liable to bring a sin-offering. Rather, the concern is lest he take a clod of earth from a high place, a pile of dirt, and throw it to a low place, into a hole in the ground. And in that case, he would be liable due to that which Rabba said, as Rabba said: If one had a hole and filled it, in the house, he is liable due to the prohibited labor of building; in the field, he is liable due to plowing.

讙讜驻讗 讗诪专 专讬砖 诇拽讬砖 爪专讜专 砖注诇讜 讘讜 注砖讘讬诐 诪讜转专 诇拽谞讞 讘讛 讜讛转讜诇砖 诪诪谞讛 讘砖讘转 讞讬讬讘 讞讟讗转 讗诪专 专讘 驻驻讬 砖诪注 诪讬谞讛 诪讚专讬砖 诇拽讬砖 讛讗讬 驻专驻讬住讗 砖专讬 诇讟诇讟讜诇讬 诪转拽讬祝 诇讛 专讘 讻讛谞讗 讗诐 讗诪专讜 诇爪讜专讱 讬讗诪专讜 砖诇讗 诇爪讜专讱 讗诪专 讗讘讬讬 驻专驻讬住讗 讛讜讗讬诇 讜讗转讗 诇讬讚谉 诇讬诪讗 讘讬讛 诪讬诇转讗 讛讬讛 诪讜谞讞 注诇 讙讘讬 拽专拽注 讜讛谞讬讞讜 注诇 讙讘讬 讬转讬讚讜转 诪讬讞讬讬讘 诪砖讜诐 转讜诇砖 讛讬讛 诪讜谞讞 注诇 讙讘讬 讬转讬讚讜转 讜讛谞讬讞讜 注诇 讙讘讬 拽专拽注 讞讬讬讘 诪砖讜诐 谞讜讟注

With regard to the matter itself, Reish Lakish said: It is permitted to wipe with a stone upon which grasses have grown. And one who detaches grasses from it unwittingly on Shabbat is liable to bring a sin-offering. Rav Pappi said: Learn from that which Reish Lakish said that it is permitted to carry this perforated flowerpot on Shabbat. Rav Kahana strongly objects to this: If they said that it is permitted to carry a stone with weeds on it for a purpose, will they say it is permitted to carry a flowerpot for no purpose? Abaye said: Since the topic of a perforated pot has come to our hands, let us say something with regard to it: If it had been placed on the ground and one lifted it and placed it on top of pegs on Shabbat, he is liable for the labor of detaching. The roots of the plant could have protruded through the holes to draw sustenance from the ground, and when one lifts it he detaches it from that sustenance. Similarly, if it had been placed on pegs and one placed it on the ground, he is liable for the labor of planting.

讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇拽谞讞 讘讞专住 讘砖讘转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 住讻谞讛 讗驻讬诇讜 讘讞讜诇 谞诪讬 讜讗诇讗 诪砖讜诐 讻砖驻讬诐 讗驻讬诇讜 讘讞讜诇 谞诪讬 诇讗 讜讗诇讗 诪砖讜诐 讛砖专转 谞讬诪讬谉 讚讘专 砖讗讬谉 诪转讻讜讬谉 讛讜讗 讗诪专 诇讛讜 专讘 谞转谉 讘专 讗讜砖注讬讗 讙讘专讗 专讘讛 讗诪专 诪讬诇转讗 谞讬诪讗 讘讛 讟注诪讗 诇讗 诪讬讘注讬讗 讘讞讜诇 讚讗住讜专 讗讘诇 讘砖讘转 讛讜讗讬诇 讜讗讬讻讗 转讜专转 讻诇讬 注诇讬讜 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉

Rabbi Yo岣nan said: It is prohibited to wipe with an earthenware shard on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say that it is due to the danger that he might injure himself with the sharp edges of the shard, it should be prohibited also on weekdays. Rather, it is due to the fact that it invites witchcraft. If so, he should also not do so on weekdays. Rather, the concern is lest he remove hairs with the earthenware shard. However, that is an unintentional act, which is permitted. Rav Natan bar Oshaya said to those who raised the question: A great man said something, let us say a reason for it, and explain Rabbi Yo岣nan鈥檚 statement as follows: It is not necessary to say that it is prohibited on a weekday for the aforementioned reasons because he has the option of using a stone. However, with regard to Shabbat we would have said that since this shard has the status of a utensil and is not set-aside, he may well use it, as it is preferable to a stone, which is set-aside. Therefore, he teaches us that it is prohibited.

专讘讗 诪转谞讬 诇讛 诪砖讜诐 讛砖专转 谞讬诪讬谉 讜拽砖讬讗 诇讬讛 讚专讘讬 讬讜讞谞谉 讗讚专讘讬 讬讜讞谞谉 诪讬 讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇拽谞讞 讘讞专住 讘砖讘转 讗诇诪讗 讚讘专 砖讗讬谉 诪转讻讜讬谉 讗住讜专 讜讛讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉 谞讝讬专 讞讜驻祝 讜诪驻住驻住 讗讘诇 诇讗 住讜专拽 讗诇讗 诪讞讜讜专转讗 讻讚专讘 谞转谉 讘专 讗讜砖注讬讗

Rava taught that Rabbi Yo岣nan ruled that it is prohibited due to the removal of hairs, and he raised a difficulty between that which Rabbi Yo岣nan said here and that which Rabbi Yo岣nan said elsewhere. Did Rabbi Yo岣nan say it is forbidden to wipe with an earthenware shard on Shabbat? Apparently, he holds that an unintentional act is prohibited. Didn鈥檛 Rabbi Yo岣nan state a principle: The halakha is ruled in accordance with an unattributed mishna? And we learned in a mishna: A nazirite, for whom it is prohibited to cut his hair, may wash his hair on a weekday with sand and natron and separate it with his fingers; however, he may not comb it, which would certainly pull out some hair. Apparently, the unintentional act of removing hair while shampooing is permitted. Rather, it is clearly in accordance with the explanation of Rav Natan bar Oshaya.

诪讗讬 讻砖驻讬诐 讻讬 讛讗 讚专讘 讞住讚讗 讜专讘讛 讘专 专讘 讛讜谞讗 讛讜讜 拽讗 讗讝诇讬 讘讗专讘讗 讗诪专讛 诇讛讜 讛讛讬讗 诪讟专讜谞讬转讗 讗讜转讘谉 讘讛讚讬讬讻讜 讜诇讗 讗讜转讘讜讛 讗诪专讛 讗讬讛讬 诪讬诇转讗 讗住专转讛 诇讗专讘讗 讗诪专讜 讗讬谞讛讜 诪讬诇转讗 砖专讬讜讛讗 讗诪专讛 诇讛讜 诪讗讬 讗讬注讘讬讚 诇讻讜

The Gemara asks: What is the witchcraft involved with wiping with an earthenware shard? The Gemara explains: It is as that which transpired when Rav 岣sda and Rabba bar Rav Huna were going on a boat. A certain matron [matronita] said to them: Let me sit with you, and they did not let her sit. She said something, an incantation of witchcraft, and stopped the boat. They said something, the Holy Name, and freed it. She said to them: What will I do to you, to enable me to harm you with witchcraft,

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Shabbat 81

The William Davidson Talmud | Powered by Sefaria

Shabbat 81

诪转谞讬壮 注爪诐 讻讚讬 诇注砖讜转 转专讜讜讚 专讘讬 讬讛讜讚讛 讗讜诪专 讻讚讬 诇注砖讜转 诪诪谞讜 讞祝 讝讻讜讻讬转 讻讚讬 诇讙专讜专 讘讜 专讗砖 讛讻专讻专 爪专讜专 讗讜 讗讘谉 讻讚讬 诇讝专讜拽 讘注讜祝 专讘讬 讗诇注讝专 讘专 讬注拽讘 讗讜诪专 讻讚讬 诇讝专讜拽 讘讘讛诪讛

MISHNA: The measure that determines liability for carrying out a bone is equivalent to that which is used to make a spoon. Rabbi Yehuda says: In a measure equivalent to that which is used to make from it a key. The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin, a sharpened stick used by weavers. The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar bar Ya鈥檃kov says: Equivalent to that which is used to throw at an animal, which is larger.

讙诪壮 诇诪讬诪专讗 讚砖讬注讜专讗 讚专讘讬 讬讛讜讚讛 谞驻讬砖 讛讗 拽讬讬诪讗 诇谉 讚砖讬注讜专讗 讚专讘谞谉 谞驻讬砖 讗诪专 注讜诇讗 讞驻讬 驻讜转讞转: 转谞讜 专讘谞谉 讞驻讬 驻讜转讞转 讟讛讜专讬谉 拽讘注谉 讘驻讜转讞转 讟诪讗讬谉 讜砖诇 讙诇 讗祝 注诇 驻讬 砖讞讬讘专谉 讘讚诇转 讜拽讘注谉 讘诪住诪专讬诐 讟讛讜专讬谉 砖讻诇 讛诪讞讜讘专 诇拽专拽注 讛专讬 讛讜讗 讻拽专拽注:

GEMARA: The Gemara asks: Is that to say that the measure of Rabbi Yehuda is greater? Don鈥檛 we maintain that the measure of the Rabbis is greater? Ulla said: Rabbi Yehuda did not refer to the entire key, but to the teeth of a key. With regard to the above, the Gemara cites that which the Sages taught in a baraita: The teeth of a key are ritually pure, and they cannot become impure when separate from the key, as they have no function on their own. However, if one affixed them to a key, they can become ritually impure as part of a utensil. And teeth of a lock, even though one attached them to the door and affixed them with nails, are ritually pure, as anything attached to the ground has the same legal status as the ground itself, which cannot become ritually impure.

讝讻讜讻讬转 讻讚讬 诇讙专讜专 讘讜: 转谞讗 住讻讜讻讬转 讻讚讬 诇驻爪讜注 讘讛 砖谞讬 谞讬诪讬谉 讻讗讞转:

We learned in the mishna: The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin. A tanna taught that halakha in a Tosefta in a different manner: The measure that determines liability for carrying out glass is equivalent to that which is used to cut two threads at once, as a glass shard can be used in place of a knife.

爪专讜专 讗讜 讗讘谉 讻讚讬 诇讝专讜拽 讘注讜祝 专讘讬 讗诇注讝专 讻讜壮: 讗诪专 专讘讬 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖诪专讙砖转 讘讛 讜讻诪讛 砖讬注讜专讜 转谞讬讗 专讘讬 讗诇注讝专 讘谉 讬注拽讘 讗讜诪专 诪砖拽诇 注砖专讛 讝讜讝:

We learned in the mishna: The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar ben Ya鈥檃kov says: Equivalent to that which is used to throw at an animal. Rabbi Ya鈥檃kov said that Rabbi Yo岣nan said: And that is only if the stone is large enough that the animal feels it. And how much is the measure of that stone? It was taught in a baraita: Rabbi Elazar ben Ya鈥檃kov says: A weight of ten zuz.

讝讜谞讬谉 注诇 诇讘讬 诪讚专砖讗 讗诪专 诇讛讜 专讘讜转讬 讗讘谞讬诐 砖诇 讘讬转 讛讻住讗 砖讬注讜专谉 讘讻诪讛 讗诪专讜 诇讜 讻讝讬转 讻讗讙讜讝 讜讻讘讬爪讛 讗诪专 诇讛讜 讜讻讬 讟讜专讟谞讬 讬讻谞讬住 谞诪谞讜 讜讙诪专讜 诪诇讗 讛讬讚 转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讻讝讬转 讻讗讙讜讝 讜讻讘讬爪讛 专讘讬 砖诪注讜谉 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 诪诇讗 讛讬讚:

The Gemara relates: Zunin entered the study hall and said to the Sages: My teachers, with regard to stones that may be moved on Shabbat for wiping in the bathroom, how much is their measure? They said to him: Stones of only three sizes may be moved for that purpose: An olive-bulk, a nut-bulk, and an egg-bulk. He said to them: And will he take scales [turtani] into the bathroom to weigh each stone? They were counted and the Sages concluded that one need not measure the stones. He simply takes a handful of stones. It was taught in a baraita: Rabbi Yosei says the measure of bathroom stones is an olive-bulk, a nut-bulk, and an egg-bulk. Rabbi Shimon, son of Rabbi Yosei, says in the name of his father: One need not measure the stones. He simply takes a handful of stones.

转谞讜 专讘谞谉 (讘砖讘转) 砖诇砖 讗讘谞讬诐 诪拽讜专讝诇讜转 诪讜转专 诇讛讻谞讬住 诇讘讬转 讛讻住讗 讜讻诪讛 砖讬注讜专谉 专讘讬 诪讗讬专 讗讜诪专 讻讗讙讜讝 专讘讬 讬讛讜讚讛 讗讜诪专 讻讘讬爪讛 讗诪专 专驻专诐 讘专 驻驻讗 讗诪专 专讘 讞住讚讗 讻诪讞诇讜拽转 讻讗谉 讻讱 诪讞诇讜拽转 讘讗转专讜讙 讛转诐 诪转谞讬转讬谉 讛讻讗 讘专讬讬转讗 讗诇讗 讻诪讞诇讜拽转 讘讗转专讜讙 讻讱 诪讞诇讜拽转 讻讗谉

Our Sages taught in a baraita with regard to Shabbat: Three sharpened stones may be taken into the bathroom. And what is their measure? Rabbi Meir says: A nut-bulk; Rabbi Yehuda says: An egg-bulk. Rafram bar Pappa said that Rav 岣sda said: Like the dispute here, so too, there is a dispute between these Sages with regard to the minimum size of a citron. The Gemara is surprised at the comparison. Why does the Gemara cite this baraita as a mnemonic to recall the dispute about the size of a citron? There, with regard to a citron, it is a mishna that is known by all; here it is a baraita, which is more obscure and more likely to require a mnemonic and a comparison to a more popular source. Rather, the phrasing is reversed: Like the dispute with regard to a citron, so too, there is a dispute here.

讗诪专 专讘 讬讛讜讚讛 讗讘诇 诇讗 讗转 讛驻讗讬讬住 诪讗讬 驻讗讬讬住 讗诪专 专讘讬 讝讬专讗 讻专砖讬谞讬 讘讘诇讬讬转讗 讗诪专 专讘讗 讗住讜专 诇诪砖诪砖 讘爪专讜专 讘砖讘转 讻讚专讱 砖诪诪砖诪砖 讘讞讜诇 诪转拽讬祝 诇讛 诪专 讝讜讟专讗 诇讬住转讻谉 讻诇讗讞专 讬讚 讗诪专 专讘讬 讬谞讗讬 讗诐 讬砖 诪拽讜诐 拽讘讜注 诇讘讬转 讛讻住讗 诪诇讗 讛讬讚 讗诐 诇讗讜 讻讛讻专注 诪讚讜讻讛 拽讟谞讛 砖诇 讘砖诪讬诐 讗诪专 专讘 砖砖转 讗诐 讬砖 注诇讬讛 注讚 诪讜转专

Rav Yehuda said: However, one may not move the payis for use in a bathroom. The Gemara asks: What is the meaning of payis? Rabbi Zeira said: It refers to clods of Babylonian earth, which is soft and flaky. Rava said: It is prohibited to manipulate the anus with a stone on Shabbat to help discharge bodily functions in the manner that one manipulates it on weekdays. Mar Zutra strongly objected to this: According to Rava, should one endanger himself by refraining from relieving himself? The Gemara explains: He meant he should do so in an unusual manner and not in the manner it is typically done. With regard to the size of stones, Rabbi Yannai said: If he has a fixed place for a bathroom, he may take a handful of stones; if he does not need them on Shabbat, he can use them on another occasion. If he does not have a fixed place he may bring in an average size stone, which is the size of a small mortar used for crushing spices. Rav Sheshet said: If the stone has an indication on it that it has already been used in the bathroom, one is permitted to move it for that purpose on Shabbat, regardless of its size.

诪讬转讬讘讬 注砖专讛 讚讘专讬诐 诪讘讬讗讬谉 讗转 讛讗讚诐 诇讬讚讬 转讞转讜谞讬讜转 讜讗诇讜 讛谉 讛讗讜讻诇 注诇讬 拽谞讬诐 讜注诇讬 讙驻谞讬诐 讜诇讜诇讘讬 讙驻谞讬诐 讜诪讜专讬讙讬 讘讛诪讛 讘诇讗 诪诇讞 讜砖讚专讜 砖诇 讚讙 讜讚讙 诪诇讬讞 砖诇讗 讘讬砖诇 讻诇 爪讜专讻讜 讜讛砖讜转讛 砖诪专讬 讬讬谉 讜讛诪拽谞讞 讘住讬讚 讜讘讞专住讬转 讘爪专讜专 砖拽讬谞讞 讘讜 讞讘专讜 讜讬砖 讗讜诪专讬诐 讗祝 讛转讜诇讛 注爪诪讜 讘讘讬转 讛讻住讗 诇讗 拽砖讬讗 讛讗 讘诇讞 讛讗 讘讬讘砖 讜讗讬讘注讬转 讗讬诪讗 讻讗谉 诪爪讚 讗讞讚 讜讻讗谉 诪砖谞讬 爪讚讚讬谉 讜讗讬讘注讬转 讗讬诪讗 讛讗 讚讬讚讬讛 讛讗 讚讞讘专讬讛

The Gemara raises an objection: Is it permitted to wipe with a stone that was already used? Didn鈥檛 the Sages say: Ten things bring a person to suffer from hemorrhoids and they are: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions, without salt, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who cleans himself with lime and clay, the materials from which earthenware is made, and one who cleans himself with a stone with which another person has cleaned himself. And some say: One who suspends himself in the bathroom as well. Apparently, using a previously used stone is dangerous to one鈥檚 health. The Gemara answers: This is not difficult. Here, where it is prohibited, is referring to a case where the stone is still moist. Here, where it is permitted, is referring to a case where the stone is dry. And if you wish, say instead that here, where it is prohibited, is referring to one side, using the side that was already used; here, where it is permitted, is referring to both sides, using the other side of the same stone. And if you wish, say instead that this, where it is permitted, is referring to one鈥檚 own stone, which he used to clean himself; this, where it is prohibited, is referring to another person鈥檚 stone, which poses a danger.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讬专讚讜 注诇讬讛 讙砖诪讬诐 讜谞砖讟砖讟砖讜 诪讛讜 讗诪专 诇讬讛 讗诐 讛讬讛 专讬砖讜诪谉 谞讬讻专 诪讜转专

Abaye said to Rav Yosef: What is the ruling if rain fell on the stone and the indications that it had been used previously in the bathroom were obscured? The dilemma is: Is moving it permitted like a stone that is designated for use in the bathroom on Shabbat, or, is moving it prohibited since its indications were obscured and it might have the legal status of set-aside? Rav Yosef said to him: If indication on them is apparent, even though it is partially obscured, it is permitted, since the stone remains clear that it is designated for use in the bathroom.

讘注讗 诪讬谞讬讛 专讘讛 讘专 专讘 砖讬诇讗 诪专讘

Rabba bar Rav Sheila raised a dilemma before Rav

讞住讚讗 诪讛讜 诇讛注诇讜转诐 讗讞专讬讜 诇讙讙 讗诪专 诇讬讛 讙讚讜诇 讻讘讜讚 讛讘专讬讜转 砖讚讜讞讛 讗转 诇讗 转注砖讛 砖讘转讜专讛 讬转讬讘 诪专讬诪专 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗讬转讬讘讬讛 专讘讬谞讗 诇诪专讬诪专 专讘讬 讗诇讬注讝专 讗讜诪专 谞讜讟诇 讗讚诐 拽讬住诐 诪砖诇驻谞讬讜 诇讞爪讜转 讘讜 砖讬谞讬讜 讜讞讻诪讬诐 讗讜诪专讬诐 诇讗 讬讟讜诇 讗诇讗 诪谉 讛讗讘讜住 砖诇 讘讛诪讛 讛讻讬 讛砖转讗 讛转诐 讗讚诐 拽讜讘注 诪拽讜诐 诇住注讜讚讛 讛讻讗 讗讚诐 拽讜讘注 诪拽讜诐 诇讘讬转 讛讻住讗

岣sda: What is the halakha with regard to taking those stones up with him to the roof if his bathroom is there? Is it permitted or is it prohibited due to the exertion involved? He said to him: It is permitted; great is human dignity as it overrides a prohibition in the Torah. The Gemara relates: Mareimar sat and stated this halakha. Ravina raised an objection to the statement of Mareimar from a baraita where Rabbi Eliezer says: A person may take a wood chip from the ground before him to clean his teeth on Shabbat. And the Rabbis say one may take a wood chip only from the animal鈥檚 trough, which is already designated for the animal鈥檚 use, but not from wood on the ground, which is set-aside. Apparently, despite the fact that using the wood chip enhances human dignity, it is nevertheless prohibited due to the prohibition of set-aside. The Gemara rejects this: How can you compare? There, a person determines the place for his meal. Since he knows where he will eat he should have prepared toothpicks beforehand. Here, does a person determine the place for a bathroom? He relieves himself wherever he finds a discreet place to do so.

讗诪专 专讘 讛讜谞讗 讗住讜专 诇驻谞讜转 讘砖讚讛 谞讬专 讘砖讘转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 讚讜讜砖讗 讗驻讬诇讜 讘讞讜诇 谞诪讬 讜讗诇讗 诪砖讜诐 注砖讘讬诐 讜讛讗诪专 专讬砖 诇拽讬砖 爪专讜专 砖注诇讜 讘讜 注砖讘讬诐 诪讜转专 诇拽谞讞 讘讛 讜讛转讜诇砖 诪诪谞讛 讘砖讘转 讞讬讬讘 讞讟讗转 讗诇讗 讚讬诇诪讗 谞拽讬讟 诪注讬诇讗讬 讜砖讚讗 诇转转讗讬 讜诪讬讞讬讬讘 诪砖讜诐 讚专讘讛 讚讗诪专 专讘讛 讛讬转讛 诇讜 讙讜诪讗 讜讟诪诪讛 讘讘讬转 讞讬讬讘 诪砖讜诐 讘讜谞讛 讘砖讚讛 讞讬讬讘 诪砖讜诐 讞讜专砖

Rav Huna said: It is prohibited to defecate in a plowed field on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say it is due to the fact that in doing so he treads on the furrows and destroys them, it should be prohibited even on weekdays. Rather, it is due to the concern that he will clean himself with a clod of earth on which grasses have grown. Didn鈥檛 Reish Lakish say that it is permitted to wipe with a stone upon which grasses have grown even though the grasses will be detached as a result? And that is the halakha even though one who unwittingly detaches grasses from it on Shabbat is liable to bring a sin-offering. Rather, the concern is lest he take a clod of earth from a high place, a pile of dirt, and throw it to a low place, into a hole in the ground. And in that case, he would be liable due to that which Rabba said, as Rabba said: If one had a hole and filled it, in the house, he is liable due to the prohibited labor of building; in the field, he is liable due to plowing.

讙讜驻讗 讗诪专 专讬砖 诇拽讬砖 爪专讜专 砖注诇讜 讘讜 注砖讘讬诐 诪讜转专 诇拽谞讞 讘讛 讜讛转讜诇砖 诪诪谞讛 讘砖讘转 讞讬讬讘 讞讟讗转 讗诪专 专讘 驻驻讬 砖诪注 诪讬谞讛 诪讚专讬砖 诇拽讬砖 讛讗讬 驻专驻讬住讗 砖专讬 诇讟诇讟讜诇讬 诪转拽讬祝 诇讛 专讘 讻讛谞讗 讗诐 讗诪专讜 诇爪讜专讱 讬讗诪专讜 砖诇讗 诇爪讜专讱 讗诪专 讗讘讬讬 驻专驻讬住讗 讛讜讗讬诇 讜讗转讗 诇讬讚谉 诇讬诪讗 讘讬讛 诪讬诇转讗 讛讬讛 诪讜谞讞 注诇 讙讘讬 拽专拽注 讜讛谞讬讞讜 注诇 讙讘讬 讬转讬讚讜转 诪讬讞讬讬讘 诪砖讜诐 转讜诇砖 讛讬讛 诪讜谞讞 注诇 讙讘讬 讬转讬讚讜转 讜讛谞讬讞讜 注诇 讙讘讬 拽专拽注 讞讬讬讘 诪砖讜诐 谞讜讟注

With regard to the matter itself, Reish Lakish said: It is permitted to wipe with a stone upon which grasses have grown. And one who detaches grasses from it unwittingly on Shabbat is liable to bring a sin-offering. Rav Pappi said: Learn from that which Reish Lakish said that it is permitted to carry this perforated flowerpot on Shabbat. Rav Kahana strongly objects to this: If they said that it is permitted to carry a stone with weeds on it for a purpose, will they say it is permitted to carry a flowerpot for no purpose? Abaye said: Since the topic of a perforated pot has come to our hands, let us say something with regard to it: If it had been placed on the ground and one lifted it and placed it on top of pegs on Shabbat, he is liable for the labor of detaching. The roots of the plant could have protruded through the holes to draw sustenance from the ground, and when one lifts it he detaches it from that sustenance. Similarly, if it had been placed on pegs and one placed it on the ground, he is liable for the labor of planting.

讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇拽谞讞 讘讞专住 讘砖讘转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 住讻谞讛 讗驻讬诇讜 讘讞讜诇 谞诪讬 讜讗诇讗 诪砖讜诐 讻砖驻讬诐 讗驻讬诇讜 讘讞讜诇 谞诪讬 诇讗 讜讗诇讗 诪砖讜诐 讛砖专转 谞讬诪讬谉 讚讘专 砖讗讬谉 诪转讻讜讬谉 讛讜讗 讗诪专 诇讛讜 专讘 谞转谉 讘专 讗讜砖注讬讗 讙讘专讗 专讘讛 讗诪专 诪讬诇转讗 谞讬诪讗 讘讛 讟注诪讗 诇讗 诪讬讘注讬讗 讘讞讜诇 讚讗住讜专 讗讘诇 讘砖讘转 讛讜讗讬诇 讜讗讬讻讗 转讜专转 讻诇讬 注诇讬讜 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉

Rabbi Yo岣nan said: It is prohibited to wipe with an earthenware shard on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say that it is due to the danger that he might injure himself with the sharp edges of the shard, it should be prohibited also on weekdays. Rather, it is due to the fact that it invites witchcraft. If so, he should also not do so on weekdays. Rather, the concern is lest he remove hairs with the earthenware shard. However, that is an unintentional act, which is permitted. Rav Natan bar Oshaya said to those who raised the question: A great man said something, let us say a reason for it, and explain Rabbi Yo岣nan鈥檚 statement as follows: It is not necessary to say that it is prohibited on a weekday for the aforementioned reasons because he has the option of using a stone. However, with regard to Shabbat we would have said that since this shard has the status of a utensil and is not set-aside, he may well use it, as it is preferable to a stone, which is set-aside. Therefore, he teaches us that it is prohibited.

专讘讗 诪转谞讬 诇讛 诪砖讜诐 讛砖专转 谞讬诪讬谉 讜拽砖讬讗 诇讬讛 讚专讘讬 讬讜讞谞谉 讗讚专讘讬 讬讜讞谞谉 诪讬 讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇拽谞讞 讘讞专住 讘砖讘转 讗诇诪讗 讚讘专 砖讗讬谉 诪转讻讜讬谉 讗住讜专 讜讛讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉 谞讝讬专 讞讜驻祝 讜诪驻住驻住 讗讘诇 诇讗 住讜专拽 讗诇讗 诪讞讜讜专转讗 讻讚专讘 谞转谉 讘专 讗讜砖注讬讗

Rava taught that Rabbi Yo岣nan ruled that it is prohibited due to the removal of hairs, and he raised a difficulty between that which Rabbi Yo岣nan said here and that which Rabbi Yo岣nan said elsewhere. Did Rabbi Yo岣nan say it is forbidden to wipe with an earthenware shard on Shabbat? Apparently, he holds that an unintentional act is prohibited. Didn鈥檛 Rabbi Yo岣nan state a principle: The halakha is ruled in accordance with an unattributed mishna? And we learned in a mishna: A nazirite, for whom it is prohibited to cut his hair, may wash his hair on a weekday with sand and natron and separate it with his fingers; however, he may not comb it, which would certainly pull out some hair. Apparently, the unintentional act of removing hair while shampooing is permitted. Rather, it is clearly in accordance with the explanation of Rav Natan bar Oshaya.

诪讗讬 讻砖驻讬诐 讻讬 讛讗 讚专讘 讞住讚讗 讜专讘讛 讘专 专讘 讛讜谞讗 讛讜讜 拽讗 讗讝诇讬 讘讗专讘讗 讗诪专讛 诇讛讜 讛讛讬讗 诪讟专讜谞讬转讗 讗讜转讘谉 讘讛讚讬讬讻讜 讜诇讗 讗讜转讘讜讛 讗诪专讛 讗讬讛讬 诪讬诇转讗 讗住专转讛 诇讗专讘讗 讗诪专讜 讗讬谞讛讜 诪讬诇转讗 砖专讬讜讛讗 讗诪专讛 诇讛讜 诪讗讬 讗讬注讘讬讚 诇讻讜

The Gemara asks: What is the witchcraft involved with wiping with an earthenware shard? The Gemara explains: It is as that which transpired when Rav 岣sda and Rabba bar Rav Huna were going on a boat. A certain matron [matronita] said to them: Let me sit with you, and they did not let her sit. She said something, an incantation of witchcraft, and stopped the boat. They said something, the Holy Name, and freed it. She said to them: What will I do to you, to enable me to harm you with witchcraft,

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