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Daf Yomi

May 27, 2020 | 讚壮 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.

Shabbat 82

Rav Huna teaches his son that learning about issues related to health and particularly going to the bathroom is central to Torah. If one has the option to wipe on Shabbat with a shard or with a rock, which is better? A rock or grass? Other health issues related to constipation are brought up in the gemara. What size shard is one obligated for carrying – 3 opinions. Which is larger? The ninth chapter starts with a question relating to the source for impurity for idols. Rabbi Akiva and the rabbis have a debate in Masechet Avoda Zara what level of impurity they have. Raba and Rabbi Elazar disagree about the details of the debate between Rabbi Akiva and the rabbis.

 

讚诇讗 诪拽谞讞 诇讻讜 讘讞住驻讗 讜诇讗 拽讟讬诇 诇讻讜 讻讬谞讗 讗诪谞讬讬讻讜 讜诇讗 砖诇讬祝 诇讻讜 讬专拽讗 讜讗讻讬诇 诇讻讜 诪讻讬砖讗 讚讗住讬专 讙讬谞讗讛:


as you do not clean yourselves with an earthenware shard, and you do not kill lice on your garments, and you do not pull out a vegetable and eat it before you untie the bundle that was tied by the gardener? This implies that all these actions carry with them the danger of witchcraft.


讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 诪讗讬 讟注诪讗 诇讗 砖讻讬讞转 拽诪讬讛 讚专讘 讞住讚讗 讚诪讞讚讚谉 砖诪注转讬讛 讗诪专 诇讬讛 诪讗讬 讗讬讝讬诇 诇讙讘讬讛 讚讻讬 讗讝讬诇谞讗 诇讙讘讬讛 诪讜转讬讘 诇讬 讘诪讬诇讬 讚注诇诪讗 讗诪专 诇讬 诪讗谉 讚注讬讬诇 诇讘讬转 讛讻住讗 诇讗 诇讬转讬讘 讘讛讚讬讗 讜诇讗 诇讬讟专讞 讟驻讬 讚讛讗讬 讻专讻砖转讗 讗转诇转 砖讬谞讬 讬转讬讘 讚讬诇诪讗 诪砖转诪讟讗 砖讬谞讬 讚讻专讻砖转讗 讜讗转讬 诇讬讚讬 住讻谞讛 讗诪专 诇讬讛 讛讜讗 注住讬拽 讘讞讬讬 讚讘专讬讬转讗 讜讗转 讗诪专转 讘诪讬诇讬 讚注诇诪讗 讻诇 砖讻谉 讝讬诇 诇讙讘讬讛


Rav Huna said to his son Rabba: What is the reason that you are not to be found among those who study before Rav 岣sda, whose halakhot are incisive? Rabba said to him: For what purpose should I go to him? When I go to him, he sits me down and occupies me in mundane matters not related to Torah. For example, he said to me: One who enters a bathroom should not sit down immediately and should not exert himself excessively because the rectum rests upon three teeth, the muscles that hold it in place, and there is concern lest the teeth of the rectum dislocate through exertion and he come to danger. Rav Huna said to his son Rabba: He is dealing with matters crucial to human life, and you say that he is dealing with mundane matters? Now that I know what you meant, all the more so go before him.


讛讬讜 诇驻谞讬讜 爪专讜专 讜讞专住 专讘 讛讜谞讗 讗诪专 诪拽谞讞 讘爪专讜专 讜讗讬谉 诪拽谞讞 讘讞专住 讜专讘 讞住讚讗 讗诪专 诪拽谞讞 讘讞专住 讜讗讬谉 诪拽谞讞 讘爪专讜专 诪讬转讬讘讬 讛讬讜 诇驻谞讬讜 爪专讜专 讜讞专住 诪拽谞讞 讘讞专住 讜讗讬谉 诪拽谞讞 讘爪专讜专 转讬讜讘转讗 讚专讘 讛讜谞讗 转专讙诪讗 专驻专诐 讘专 驻驻讗 拽诪讬讛 讚专讘 讞住讚讗 讗诇讬讘讗 讚专讘 讛讜谞讗 讘讗讜讙谞讬 讻诇讬诐:


The Gemara continues to discuss these halakhot. Rav Huna said: One who relieves himself and needs to wipe and has before him a stone and an earthenware shard, wipes with the stone and does not wipe with the earthenware shard, since he might injure himself. And Rav 岣sda said: He wipes with the earthenware shard and does not wipe with the stone, which is set-aside. The Gemara raises an objection from a baraita: If one had before him a stone and an earthenware shard, he wipes with the earthenware shard and does not wipe with the stone. That is a conclusive refutation of the opinion of Rav Huna. Rafram bar Pappa explained it before Rav 岣sda in accordance with the opinion of Rav Huna: It is not referring to earthenware shards, but to the smooth rims of vessels, which pose no danger.


讛讬讜 诇驻谞讬讜 爪专讜专 讜注砖讘讬诐 专讘 讞住讚讗 讜专讘 讛诪谞讜谞讗 讞讚 讗诪专 诪拽谞讞 讘爪专讜专 讜讗讬谉 诪拽谞讞 讘注砖讘讬诐 讜讞讚 讗诪专 诪拽谞讞 讘注砖讘讬诐 讜讗讬谉 诪拽谞讞 讘爪专讜专 诪讬转讬讘讬 讛诪拽谞讞 讘讚讘专 砖讛讗讜专 砖讜诇讟转 讘讜 砖讬谞讬讜 讛转讞转讜谞讜转 谞讜砖专讜转 诇讗 拽砖讬讗 讛讗 讘诇讞讬谉 讛讗 讘讬讘砖讬谉


There were before him a stone and grasses. With regard to the preferred method to wipe on Shabbat, what is the ruling? There is a dispute between Rav 岣sda and Rav Hamnuna. One said: He wipes with the stone and does not wipe with the grasses; and one said: He wipes with the grasses and does not wipe with the stone. The Gemara raises an objection from a baraita: One who wipes with something flammable, his lower teeth, which hold the intestines in place, fall out. How then, may one clean himself with grasses? The Gemara answers: This is not difficult: This, where it is permitted, is referring to moist grass; that, where it is prohibited, is referring to dry grass.


讛谞爪专讱 诇驻谞讜转 讜讗讬谞讜 谞驻谞讛 专讘 讞住讚讗 讜专讘讬谞讗 讞讚 讗诪专 专讜讞 专注讛 砖讜诇讟转 讘讜 讜讞讚 讗诪专 专讜讞 讝讜讛诪讗 砖讜诇讟转 讘讜 转谞讬讗 讻诪讗谉 讚讗诪专 专讜讞 讝讜讛诪讗 砖讜诇讟转 讘讜 讚转谞讬讗 讛谞爪专讱 诇谞拽讘讬讜 讜讗讜讻诇 讚讜诪讛 诇转谞讜专 砖讛住讬拽讜讛讜 注诇 讙讘 讗驻专讜 讜讝讜 讛讬讗 转讞诇转 专讜讞 讝讜讛诪讗


The Gemara continues to discuss this topic. With regard to one who needs to defecate and does not do so, there is a dispute between Rav 岣sda and Ravina. One said: An evil spirit dominates him; and one said: An odor of filth dominates him. It was taught in a baraita in accordance with the one who said that an odor of filth dominates him, as it was taught: One who needs to defecate and eats is comparable to an oven that was heated on top of its ashes; and that is the onset of an odor of filth.


讛讜爪专讱 诇讬驻谞讜转 讜讗讬谞讜 讬讻讜诇 诇讬驻谞讜转 讗诪专 专讘 讞住讚讗 讬注诪讜讚 讜讬砖讘 讬注诪讜讚 讜讬砖讘 专讘 讞谞谉 诪谞讛专讚注讗 讗诪专 讬住转诇拽 诇爪讚讚讬谉 专讘 讛诪谞讜谞讗 讗诪专 讬诪砖诪砖 讘爪专讜专 讘讗讜转讜 诪拽讜诐 讜专讘谞谉 讗诪专讬 讬住讬讞 讚注转讜 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讻诇 砖讻谉 讚讻讬 诪住讞 讚注转讬讛 诇讗 诪驻谞讬 讗诪专 诇讬讛 讬住讬讞 讚注转讜 诪讚讘专讬诐 讗讞专讬诐 讗诪专 专讘 讬专诪讬讛 诪讚讬驻转讬 诇讚讬讚讬 讞讝讬 诇讬 讛讛讜讗 讟讬讬注讗 讚拽诐 讜讬转讬讘 讜拽诐 讜讬转讬讘 注讚 讚砖驻讱 讻拽讚专讛


The Gemara continues to discuss the issue: One who needed to defecate and is unable to do so, Rav 岣sda said: He should stand and sit, stand and sit. Rav 岣nan from Neharde鈥檃 said: He should move to the sides and attempt to relieve himself in a different spot. Rav Hamnuna said: He should manipulate with a stone in that place. And the Rabbis said: He should divert his thoughts to other matters. Rav A岣, son of Rava, said to Rav Ashi: All the more so that when he diverts his thoughts he will not be able to defecate. Rav Ashi said to him: He should divert his thoughts from other matters, and focus exclusively on his effort to relieve himself. Rav Yirmeya from Difti said: I saw a certain Arab who stood and sat, stood and sat, until it poured out of him like a pot. Apparently, that advice is effective.


转谞讜 专讘谞谉 讛谞讻谞住 诇住注讜讚转 拽讘注 讬讛诇讱 注砖专 驻注诪讬诐 砖诇 讗专讘注 [讗专讘注] 讗诪讜转 讜讗诪专讬 诇讛 讗专讘注 驻注诪讬诐 砖诇 注砖专 注砖专 讗诪讜转 讜谞驻谞讛 讜谞讻谞住 讜讬砖讘 讘诪拽讜诪讜:


The Sages taught in a baraita: One who wishes to enter and partake of a regular meal that will last for some time, should pace a distance of four cubits ten times, and some say, ten cubits four times, in order to expedite the movement of the bowels, and defecate, and enter, and sit in his place.


诪转谞讬壮 讞专住 讻讚讬 诇讬转谉 讘讬谉 驻爪讬诐 诇讞讘专讜 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 诪讗讬专 讗讜诪专 讻讚讬 诇讞转讜转 讘讜 讗转 讛讗讜专 专讘讬 讬讜住讬 讗讜诪专 讻讚讬 诇拽讘诇 讘讜 专讘讬注讬转 讗诪专 专讘讬 诪讗讬专 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 诇讗 讬诪爪讗 讘诪讻转转讜 讞专砖 诇讞转讜转 讗砖 诪讬拽讜讚 讗诪专 诇讬讛 专讘讬 讬讜住讬 诪砖诐 专讗讬讛 讜诇讞砖讜祝 诪讬诐 诪讙讘讗:


MISHNA: One who carries out a shard of earthenware on Shabbat is liable if it is in a measure equivalent to that which is used to place between one pillar and another when piled on the ground to separate them; this is the statement of Rabbi Yehuda. Rabbi Meir says: In a measure equivalent to that which is used to stoke a fire with it. Rabbi Yosei says: In a measure equivalent to that which is used to hold a quarter of a log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical allusion to my opinion, as it is stated: 鈥淎nd He shall break it as a potter鈥檚 vessel is broken, smashing it without sparing; and there shall not be found among its pieces a shard to rake fire on the hearth鈥 (Isaiah 30:14). Rabbi Yosei said to him: Is there proof from there? The verse concludes: 鈥淎nd to extract water from the cistern,鈥 indicating that earthenware is significant if it is large enough to hold water.


讙诪壮 讗讬讘注讬讗 诇讛讜 砖讬注讜专讗 讚专讘讬 诪讗讬专 谞驻讬砖 讗讜 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 诪住转讘专讗 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 讜诪拽专讗 砖讬注讜专讗 讚专讘讬 诪讗讬专 谞驻讬砖 讚讗讬 住诇拽讗 讚注转讱 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 诇讬讬讟 诇讛 讘诪谞讗 讝讜讟专讗 讜讛讚专 诇讬讬讟 诇讛 讘诪谞讗 专讘讛 讗诪专 讗讘讬讬 [诪转谞讬转讬谉 谞诪讬] 诇讞转讜转 讗砖 诪讬拽讬讚讛 讙讚讜诇讛:


GEMARA: A dilemma was raised before the Sages: Is the measure stated by Rabbi Meir greater, or is the measure stated by Rabbi Yosei greater? The Gemara responds: It is reasonable to say that the measure of Rabbi Yosei is greater; however, based on the verse it appears that the measure of Rabbi Meir is greater. As, if it enters your mind to say that the measure of Rabbi Yosei with regard to the shard of earthenware is greater, would the prophet first curse him by saying that a small vessel will not be found, and then curse him by saying that a larger vessel will not be found? Abaye said: The mishna is also referring to a large shard of earthenware required to stoke the fire of a large conflagration. Even in the mishna, Rabbi Meir鈥檚 measure is larger.


专讘讬 讬讜住讬 讗讜诪专 诪砖诐 专讗讬讛: 砖驻讬专 拽讗诪专 诇讬讛 专讘讬 讬讜住讬 诇专讘讬 诪讗讬专 讜专讘讬 诪讗讬专 诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 诪讬讚讬 讚讞砖讬讘 诇讗讬谞砖讬 讚诇讗 诇讬砖转讻讞 诇讬讛 讗诇讗 讗驻讬诇讜 诪讬讚讬 讚诇讗 讞砖讬讘 诇讗讬谞砖讬 诇讗 诇讬砖转讻讞 诇讬讛:


We learned in the mishna that Rabbi Yosei said to him: Is there proof from there? He cites proof for his opinion from the conclusion of that same verse. The Gemara comments: Rabbi Yosei spoke well to Rabbi Meir. And how does Rabbi Meir address that proof? He explains that the verse is stated employing the style of: There is no need. It should be understood as follows: There is no need to say that an item that is significant to people, e.g., a large shard of earthenware to stoke a fire, shall not be found, but even an item that is insignificant to people, i.e., a shard to extract water, shall not be found. Therefore, the conclusion of the verse does not contradict Rabbi Meir鈥檚 opinion.


讛讚专谉 注诇讱 讛诪讜爪讬讗 讬讬谉



诪转谞讬壮 讗诪专 专讘讬 注拽讬讘讗 诪谞讬讬谉 诇注讘讜讚讛 讝专讛 砖诪讟诪讗讛 讘诪砖讗 讻谞讚讛 砖谞讗诪专 转讝专诐 讻诪讜 讚讜讛 爪讗 转讗诪专 诇讜 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗


MISHNA: Rabbi Akiva said: From where is it derived that idolatry, e.g., a statue of a deity, transmits impurity imparted by carrying even when the person who carries it does not come into contact with it, just as a menstruating woman does? As it is stated: 鈥And you will defile the silver overlays of your statues, and the golden plating of your idols, you will cast them away as you would a menstruating woman [dava], you will tell it, get out鈥 (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, so too, idolatry transmits impurity imparted by carrying.


讙诪壮 转谞谉 讛转诐 诪讬 砖讛讬讛 讘讬转讜 住诪讜讱 诇注讘讜讚讛 讝专讛 讜谞驻诇 讗住讜专 诇讘谞讜转讜 讻讬爪讚 讬注砖讛 讻讜谞住 诇转讜讱 砖诇讜 讗专讘注 讗诪讜转 讜讘讜谞讛


GEMARA: Since the halakhot of idolatry and the impurity it causes are beyond the scope of tractate Shabbat, the fundamentals of this halakha are cited from tractate Avoda Zara. We learned in a mishna there: One whose house was adjacent to a house of idolatry, sharing a common wall, and the dividing wall fell, it is prohibited to rebuild it as he would thereby have built a wall for idol worship. What should one do? He moves four cubits into his own land and builds the wall there.


讛讬讛 砖诇讜 讜砖诇 注讘讜讚讛 讝专讛 谞讬讚讜谉 诪讞爪讛 注诇 诪讞爪讛 讗讘谞讬讜 讜注爪讬讜 讜注驻专讬讜 诪讟诪讗讬诐 讻砖专抓 砖谞讗诪专 砖拽抓 转砖拽爪谞讜 讜讙讜壮 专讘讬 注拽讬讘讗 讗讜诪专 讻谞讚讛 砖谞讗诪专 转讝专诐 讻诪讜 讚讜讛 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗 讗诪专 专讘讛 转讝专诐 讚讗诪专 拽专讗 谞讻专讬谞讛讜 诪讬谞讱 讻讝专 爪讗 转讗诪专 诇讜 讛讻谞住 讗诇 转讗诪专 诇讜


If the wall stood upon ground that belonged to him and to the house of idolatry, the area is calculated as half and half as far as moving into his property before rebuilding the wall, and one may build the wall four cubits from the middle of the wall. Its stones and its wood and its dust from the house of idolatry transmit impurity like creeping animals, and by rabbinic decree, one who touches them becomes impure like one who touches a creeping animal, as it is stated: 鈥淎nd you shall not bring an abomination into your house and become banned like it, you shall utterly detest it [shaketz teshaketzenu] and you shall utterly abhor it, for it is a banned object鈥 (Deuteronomy 7:26). Shaketz is a term used with regard to creeping animals. Rabbi Akiva says: Idolatry transmits impurity like a menstruating woman, as it is stated: 鈥淵ou will cast them away as you would a menstruating woman [dava]鈥 (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, as one who moves a menstruating woman without touching her becomes impure, so too, idolatry transmits impurity imparted by carrying. Rabba said in explanation of that which the verse said: 鈥淵ou will cast them away鈥: Make them foreign to you like a stranger. The end of the same verse: 鈥淵ou will tell it, get out鈥 means that under no circumstances can you say to it, come in.


讜讗诪专 专讘讛 讘诪砖讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪讟诪讗讛 讚讛讗 讗转拽砖 诇谞讚讛 讻讬 驻诇讬讙讬 讘讗讘谉 诪住诪讗 专讘讬 注拽讬讘讗 住讘专 讻谞讚讛 诪讛 谞讚讛 诪讟诪讗讛 讘讗讘谉 诪住诪讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘讗讘谉 诪住诪讗 讜专讘谞谉 住讘专讬 讻砖专抓 诪讛 砖专抓 诇讗 诪讟诪讗 讘讗讘谉 诪住诪讗 讗祝 注讘讜讚讛 讝专讛 诇讗 诪讟诪讗讛 讘讗讘谉 诪住诪讗


And to the essence of the dispute, Rabba said: With regard to impurity imparted by carrying, everyone agrees that idol worship transmits impurity, as it is juxtaposed to a menstruating woman in the verse. Where they argue, it is with regard to the halakha of a very heavy stone. There is a special law with regard to the ritual impurity of a zav and a menstruating woman. If they sit on an object, even if it is an object that cannot become ritually impure, and beneath that object is a vessel, even though the weight of the zav and the menstruating woman has no effect on the vessel, it becomes ritually impure. Rabbi Akiva holds that the impurity of idolatry is like the impurity of a menstruating woman in all respects; just as a menstruating woman transmits impurity via a very heavy stone, so too, idolatry transmits impurity via a very heavy stone. And the Rabbis hold that in this regard, the impurity of idolatry is like the impurity of a creeping animal; just as a creeping animal does not transmit impurity via a very heavy stone, so too, idolatry does not transmit impurity via a very heavy stone.


讜诇专讘讬 注拽讬讘讗 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇砖专抓 诇诪砖诪砖讬讛 讜诇专讘谞谉 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇谞讚讛 诇诪砖讗 讜诇讜拽砖讛 专讞诪谞讗 诇谞讘诇讛 讗讬谉 讛讻讬 谞诪讬 讗诇讗 诪讛 谞讚讛 讗讬谞讛 诇讗讘专讬谉 讗祝 注讘讜讚讛 讝专讛 讗讬谞讛 诇讗讘专讬谉 讜讗诇讗 讛讗 讚讘注讬 专讘 讞诪讗 讘专 讙讜专讬讗 注讘讜讚讛 讝专讛 讬砖谞讛 诇讗讘专讬谉 讗讜 讗讬谞讛 诇讗讘专讬谉 转讬驻砖讜讟 诇讬讛 诪讛讗 讚诇专讘谞谉 讗讬谞讛 诇讗讘专讬谉 专讘 讞诪讗 讘专 讙讜专讬讗 讗诇讬讘讗 讚专讘讬 注拽讬讘讗 讘注讬 诇讛


The Gemara asks: And according to Rabbi Akiva, who holds that the impurity of idolatry is similar to that of a menstruating woman in all respects, for what halakha was it juxtaposed to a creeping animal? The Gemara explains: In his opinion, it was not stated in reference to idolatry itself, but rather to its accessories, objects used for the purposes of idolatry. The Gemara asks further: And according to the Rabbis, for what halakha was it juxtaposed to a menstruating woman? To teach that it transmits impurity through carrying. And instead of juxtaposing idolatry to both a menstruating woman and to creeping animals, let the Torah juxtapose it to an animal carcass, which transmits impurity through carrying and does not transmit impurity via a very heavy stone, since according to the Rabbis the law is the same for idolatry. The Gemara answers: Yes, it is indeed so. In that sense, juxtaposition to an animal carcass would suffice. However, the juxtaposition to a menstruating woman teaches: Just as a menstruating woman does not transmit impurity through limbs, as if the limb of a menstruating woman is supported by a vessel, the vessel does not become ritually impure (Ra鈥檃vad), so too, idolatry does not transmit impurity through limbs, as a severed part of an idol does not transmit impurity. The Gemara is puzzled by this: But that which Rav 岣ma bar Guria raised as a dilemma: Does idolatry have the capacity to transmit impurity through limbs or does it not have the capacity to transmit impurity through limbs? Resolve the dilemma from this, as according to the opinion of the Rabbis, it does not transmit impurity through limbs. And the Gemara replies: Although that is so, Rav 岣ma bar Guria raised the dilemma in accordance with the opinion of Rabbi Akiva and the dilemma is unresolved.


讜专讘讬 讗诇注讝专 讗诪专 讘讗讘谉 诪住诪讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诇讗 诪讟诪讗讛 讻讬 驻诇讬讙讬 讘诪砖讗 专讘讬 注拽讬讘讗 住讘专 讻谞讚讛 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗 讜专讘谞谉 住讘专讬 讻砖专抓 诪讛 砖专抓 诇讗 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诇讗 诪讟诪讗讛 讘诪砖讗 讜专讘讬 注拽讬讘讗 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇砖专抓 诇诪砖诪砖讬讛 讜专讘谞谉 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇谞讚讛 诪讛 谞讚讛 讗讬谞讛 诇讗讘专讬诐 讗祝 注讘讜讚讛 讝专讛 讗讬谞讛 诇讗讘专讬诐


And in another approach to this dispute, Rabbi Elazar said: With regard to a very heavy stone, everyone agrees that idolatry does not transmit impurity in that manner. Where they disagree is with regard to impurity imparted by carrying. Rabbi Akiva holds that the legal status of idolatry is like that of a menstruating woman: Just as a menstruating woman transmits impurity through carrying, so too, idolatry transmits impurity through carrying. And the Rabbis hold that the legal status of idolatry is like that of a creeping animal: Just as a creeping animal does not transmit impurity through carrying, so too, idolatry does not transmit impurity through carrying. The Gemara asks: And according to Rabbi Akiva鈥檚 opinion, with regard to what halakha was idolatry juxtaposed to a creeping animal? The Gemara answers: With regard to the halakha that its accessories do not transmit impurity through carrying. The Gemara asks: And according to the Rabbis, with regard to what halakha was idolatry juxtaposed to a menstruating woman? The Gemara answers: Just as a menstruating woman does not transmit impurity through her limbs, so too, idolatry does not transmit impurity through its limbs.


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.

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The William Davidson Talmud | Powered by Sefaria

Shabbat 82

讚诇讗 诪拽谞讞 诇讻讜 讘讞住驻讗 讜诇讗 拽讟讬诇 诇讻讜 讻讬谞讗 讗诪谞讬讬讻讜 讜诇讗 砖诇讬祝 诇讻讜 讬专拽讗 讜讗讻讬诇 诇讻讜 诪讻讬砖讗 讚讗住讬专 讙讬谞讗讛:


as you do not clean yourselves with an earthenware shard, and you do not kill lice on your garments, and you do not pull out a vegetable and eat it before you untie the bundle that was tied by the gardener? This implies that all these actions carry with them the danger of witchcraft.


讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 诪讗讬 讟注诪讗 诇讗 砖讻讬讞转 拽诪讬讛 讚专讘 讞住讚讗 讚诪讞讚讚谉 砖诪注转讬讛 讗诪专 诇讬讛 诪讗讬 讗讬讝讬诇 诇讙讘讬讛 讚讻讬 讗讝讬诇谞讗 诇讙讘讬讛 诪讜转讬讘 诇讬 讘诪讬诇讬 讚注诇诪讗 讗诪专 诇讬 诪讗谉 讚注讬讬诇 诇讘讬转 讛讻住讗 诇讗 诇讬转讬讘 讘讛讚讬讗 讜诇讗 诇讬讟专讞 讟驻讬 讚讛讗讬 讻专讻砖转讗 讗转诇转 砖讬谞讬 讬转讬讘 讚讬诇诪讗 诪砖转诪讟讗 砖讬谞讬 讚讻专讻砖转讗 讜讗转讬 诇讬讚讬 住讻谞讛 讗诪专 诇讬讛 讛讜讗 注住讬拽 讘讞讬讬 讚讘专讬讬转讗 讜讗转 讗诪专转 讘诪讬诇讬 讚注诇诪讗 讻诇 砖讻谉 讝讬诇 诇讙讘讬讛


Rav Huna said to his son Rabba: What is the reason that you are not to be found among those who study before Rav 岣sda, whose halakhot are incisive? Rabba said to him: For what purpose should I go to him? When I go to him, he sits me down and occupies me in mundane matters not related to Torah. For example, he said to me: One who enters a bathroom should not sit down immediately and should not exert himself excessively because the rectum rests upon three teeth, the muscles that hold it in place, and there is concern lest the teeth of the rectum dislocate through exertion and he come to danger. Rav Huna said to his son Rabba: He is dealing with matters crucial to human life, and you say that he is dealing with mundane matters? Now that I know what you meant, all the more so go before him.


讛讬讜 诇驻谞讬讜 爪专讜专 讜讞专住 专讘 讛讜谞讗 讗诪专 诪拽谞讞 讘爪专讜专 讜讗讬谉 诪拽谞讞 讘讞专住 讜专讘 讞住讚讗 讗诪专 诪拽谞讞 讘讞专住 讜讗讬谉 诪拽谞讞 讘爪专讜专 诪讬转讬讘讬 讛讬讜 诇驻谞讬讜 爪专讜专 讜讞专住 诪拽谞讞 讘讞专住 讜讗讬谉 诪拽谞讞 讘爪专讜专 转讬讜讘转讗 讚专讘 讛讜谞讗 转专讙诪讗 专驻专诐 讘专 驻驻讗 拽诪讬讛 讚专讘 讞住讚讗 讗诇讬讘讗 讚专讘 讛讜谞讗 讘讗讜讙谞讬 讻诇讬诐:


The Gemara continues to discuss these halakhot. Rav Huna said: One who relieves himself and needs to wipe and has before him a stone and an earthenware shard, wipes with the stone and does not wipe with the earthenware shard, since he might injure himself. And Rav 岣sda said: He wipes with the earthenware shard and does not wipe with the stone, which is set-aside. The Gemara raises an objection from a baraita: If one had before him a stone and an earthenware shard, he wipes with the earthenware shard and does not wipe with the stone. That is a conclusive refutation of the opinion of Rav Huna. Rafram bar Pappa explained it before Rav 岣sda in accordance with the opinion of Rav Huna: It is not referring to earthenware shards, but to the smooth rims of vessels, which pose no danger.


讛讬讜 诇驻谞讬讜 爪专讜专 讜注砖讘讬诐 专讘 讞住讚讗 讜专讘 讛诪谞讜谞讗 讞讚 讗诪专 诪拽谞讞 讘爪专讜专 讜讗讬谉 诪拽谞讞 讘注砖讘讬诐 讜讞讚 讗诪专 诪拽谞讞 讘注砖讘讬诐 讜讗讬谉 诪拽谞讞 讘爪专讜专 诪讬转讬讘讬 讛诪拽谞讞 讘讚讘专 砖讛讗讜专 砖讜诇讟转 讘讜 砖讬谞讬讜 讛转讞转讜谞讜转 谞讜砖专讜转 诇讗 拽砖讬讗 讛讗 讘诇讞讬谉 讛讗 讘讬讘砖讬谉


There were before him a stone and grasses. With regard to the preferred method to wipe on Shabbat, what is the ruling? There is a dispute between Rav 岣sda and Rav Hamnuna. One said: He wipes with the stone and does not wipe with the grasses; and one said: He wipes with the grasses and does not wipe with the stone. The Gemara raises an objection from a baraita: One who wipes with something flammable, his lower teeth, which hold the intestines in place, fall out. How then, may one clean himself with grasses? The Gemara answers: This is not difficult: This, where it is permitted, is referring to moist grass; that, where it is prohibited, is referring to dry grass.


讛谞爪专讱 诇驻谞讜转 讜讗讬谞讜 谞驻谞讛 专讘 讞住讚讗 讜专讘讬谞讗 讞讚 讗诪专 专讜讞 专注讛 砖讜诇讟转 讘讜 讜讞讚 讗诪专 专讜讞 讝讜讛诪讗 砖讜诇讟转 讘讜 转谞讬讗 讻诪讗谉 讚讗诪专 专讜讞 讝讜讛诪讗 砖讜诇讟转 讘讜 讚转谞讬讗 讛谞爪专讱 诇谞拽讘讬讜 讜讗讜讻诇 讚讜诪讛 诇转谞讜专 砖讛住讬拽讜讛讜 注诇 讙讘 讗驻专讜 讜讝讜 讛讬讗 转讞诇转 专讜讞 讝讜讛诪讗


The Gemara continues to discuss this topic. With regard to one who needs to defecate and does not do so, there is a dispute between Rav 岣sda and Ravina. One said: An evil spirit dominates him; and one said: An odor of filth dominates him. It was taught in a baraita in accordance with the one who said that an odor of filth dominates him, as it was taught: One who needs to defecate and eats is comparable to an oven that was heated on top of its ashes; and that is the onset of an odor of filth.


讛讜爪专讱 诇讬驻谞讜转 讜讗讬谞讜 讬讻讜诇 诇讬驻谞讜转 讗诪专 专讘 讞住讚讗 讬注诪讜讚 讜讬砖讘 讬注诪讜讚 讜讬砖讘 专讘 讞谞谉 诪谞讛专讚注讗 讗诪专 讬住转诇拽 诇爪讚讚讬谉 专讘 讛诪谞讜谞讗 讗诪专 讬诪砖诪砖 讘爪专讜专 讘讗讜转讜 诪拽讜诐 讜专讘谞谉 讗诪专讬 讬住讬讞 讚注转讜 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讻诇 砖讻谉 讚讻讬 诪住讞 讚注转讬讛 诇讗 诪驻谞讬 讗诪专 诇讬讛 讬住讬讞 讚注转讜 诪讚讘专讬诐 讗讞专讬诐 讗诪专 专讘 讬专诪讬讛 诪讚讬驻转讬 诇讚讬讚讬 讞讝讬 诇讬 讛讛讜讗 讟讬讬注讗 讚拽诐 讜讬转讬讘 讜拽诐 讜讬转讬讘 注讚 讚砖驻讱 讻拽讚专讛


The Gemara continues to discuss the issue: One who needed to defecate and is unable to do so, Rav 岣sda said: He should stand and sit, stand and sit. Rav 岣nan from Neharde鈥檃 said: He should move to the sides and attempt to relieve himself in a different spot. Rav Hamnuna said: He should manipulate with a stone in that place. And the Rabbis said: He should divert his thoughts to other matters. Rav A岣, son of Rava, said to Rav Ashi: All the more so that when he diverts his thoughts he will not be able to defecate. Rav Ashi said to him: He should divert his thoughts from other matters, and focus exclusively on his effort to relieve himself. Rav Yirmeya from Difti said: I saw a certain Arab who stood and sat, stood and sat, until it poured out of him like a pot. Apparently, that advice is effective.


转谞讜 专讘谞谉 讛谞讻谞住 诇住注讜讚转 拽讘注 讬讛诇讱 注砖专 驻注诪讬诐 砖诇 讗专讘注 [讗专讘注] 讗诪讜转 讜讗诪专讬 诇讛 讗专讘注 驻注诪讬诐 砖诇 注砖专 注砖专 讗诪讜转 讜谞驻谞讛 讜谞讻谞住 讜讬砖讘 讘诪拽讜诪讜:


The Sages taught in a baraita: One who wishes to enter and partake of a regular meal that will last for some time, should pace a distance of four cubits ten times, and some say, ten cubits four times, in order to expedite the movement of the bowels, and defecate, and enter, and sit in his place.


诪转谞讬壮 讞专住 讻讚讬 诇讬转谉 讘讬谉 驻爪讬诐 诇讞讘专讜 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 诪讗讬专 讗讜诪专 讻讚讬 诇讞转讜转 讘讜 讗转 讛讗讜专 专讘讬 讬讜住讬 讗讜诪专 讻讚讬 诇拽讘诇 讘讜 专讘讬注讬转 讗诪专 专讘讬 诪讗讬专 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 诇讗 讬诪爪讗 讘诪讻转转讜 讞专砖 诇讞转讜转 讗砖 诪讬拽讜讚 讗诪专 诇讬讛 专讘讬 讬讜住讬 诪砖诐 专讗讬讛 讜诇讞砖讜祝 诪讬诐 诪讙讘讗:


MISHNA: One who carries out a shard of earthenware on Shabbat is liable if it is in a measure equivalent to that which is used to place between one pillar and another when piled on the ground to separate them; this is the statement of Rabbi Yehuda. Rabbi Meir says: In a measure equivalent to that which is used to stoke a fire with it. Rabbi Yosei says: In a measure equivalent to that which is used to hold a quarter of a log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical allusion to my opinion, as it is stated: 鈥淎nd He shall break it as a potter鈥檚 vessel is broken, smashing it without sparing; and there shall not be found among its pieces a shard to rake fire on the hearth鈥 (Isaiah 30:14). Rabbi Yosei said to him: Is there proof from there? The verse concludes: 鈥淎nd to extract water from the cistern,鈥 indicating that earthenware is significant if it is large enough to hold water.


讙诪壮 讗讬讘注讬讗 诇讛讜 砖讬注讜专讗 讚专讘讬 诪讗讬专 谞驻讬砖 讗讜 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 诪住转讘专讗 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 讜诪拽专讗 砖讬注讜专讗 讚专讘讬 诪讗讬专 谞驻讬砖 讚讗讬 住诇拽讗 讚注转讱 砖讬注讜专讗 讚专讘讬 讬讜住讬 谞驻讬砖 诇讬讬讟 诇讛 讘诪谞讗 讝讜讟专讗 讜讛讚专 诇讬讬讟 诇讛 讘诪谞讗 专讘讛 讗诪专 讗讘讬讬 [诪转谞讬转讬谉 谞诪讬] 诇讞转讜转 讗砖 诪讬拽讬讚讛 讙讚讜诇讛:


GEMARA: A dilemma was raised before the Sages: Is the measure stated by Rabbi Meir greater, or is the measure stated by Rabbi Yosei greater? The Gemara responds: It is reasonable to say that the measure of Rabbi Yosei is greater; however, based on the verse it appears that the measure of Rabbi Meir is greater. As, if it enters your mind to say that the measure of Rabbi Yosei with regard to the shard of earthenware is greater, would the prophet first curse him by saying that a small vessel will not be found, and then curse him by saying that a larger vessel will not be found? Abaye said: The mishna is also referring to a large shard of earthenware required to stoke the fire of a large conflagration. Even in the mishna, Rabbi Meir鈥檚 measure is larger.


专讘讬 讬讜住讬 讗讜诪专 诪砖诐 专讗讬讛: 砖驻讬专 拽讗诪专 诇讬讛 专讘讬 讬讜住讬 诇专讘讬 诪讗讬专 讜专讘讬 诪讗讬专 诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 诪讬讚讬 讚讞砖讬讘 诇讗讬谞砖讬 讚诇讗 诇讬砖转讻讞 诇讬讛 讗诇讗 讗驻讬诇讜 诪讬讚讬 讚诇讗 讞砖讬讘 诇讗讬谞砖讬 诇讗 诇讬砖转讻讞 诇讬讛:


We learned in the mishna that Rabbi Yosei said to him: Is there proof from there? He cites proof for his opinion from the conclusion of that same verse. The Gemara comments: Rabbi Yosei spoke well to Rabbi Meir. And how does Rabbi Meir address that proof? He explains that the verse is stated employing the style of: There is no need. It should be understood as follows: There is no need to say that an item that is significant to people, e.g., a large shard of earthenware to stoke a fire, shall not be found, but even an item that is insignificant to people, i.e., a shard to extract water, shall not be found. Therefore, the conclusion of the verse does not contradict Rabbi Meir鈥檚 opinion.


讛讚专谉 注诇讱 讛诪讜爪讬讗 讬讬谉



诪转谞讬壮 讗诪专 专讘讬 注拽讬讘讗 诪谞讬讬谉 诇注讘讜讚讛 讝专讛 砖诪讟诪讗讛 讘诪砖讗 讻谞讚讛 砖谞讗诪专 转讝专诐 讻诪讜 讚讜讛 爪讗 转讗诪专 诇讜 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗


MISHNA: Rabbi Akiva said: From where is it derived that idolatry, e.g., a statue of a deity, transmits impurity imparted by carrying even when the person who carries it does not come into contact with it, just as a menstruating woman does? As it is stated: 鈥And you will defile the silver overlays of your statues, and the golden plating of your idols, you will cast them away as you would a menstruating woman [dava], you will tell it, get out鈥 (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, so too, idolatry transmits impurity imparted by carrying.


讙诪壮 转谞谉 讛转诐 诪讬 砖讛讬讛 讘讬转讜 住诪讜讱 诇注讘讜讚讛 讝专讛 讜谞驻诇 讗住讜专 诇讘谞讜转讜 讻讬爪讚 讬注砖讛 讻讜谞住 诇转讜讱 砖诇讜 讗专讘注 讗诪讜转 讜讘讜谞讛


GEMARA: Since the halakhot of idolatry and the impurity it causes are beyond the scope of tractate Shabbat, the fundamentals of this halakha are cited from tractate Avoda Zara. We learned in a mishna there: One whose house was adjacent to a house of idolatry, sharing a common wall, and the dividing wall fell, it is prohibited to rebuild it as he would thereby have built a wall for idol worship. What should one do? He moves four cubits into his own land and builds the wall there.


讛讬讛 砖诇讜 讜砖诇 注讘讜讚讛 讝专讛 谞讬讚讜谉 诪讞爪讛 注诇 诪讞爪讛 讗讘谞讬讜 讜注爪讬讜 讜注驻专讬讜 诪讟诪讗讬诐 讻砖专抓 砖谞讗诪专 砖拽抓 转砖拽爪谞讜 讜讙讜壮 专讘讬 注拽讬讘讗 讗讜诪专 讻谞讚讛 砖谞讗诪专 转讝专诐 讻诪讜 讚讜讛 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗 讗诪专 专讘讛 转讝专诐 讚讗诪专 拽专讗 谞讻专讬谞讛讜 诪讬谞讱 讻讝专 爪讗 转讗诪专 诇讜 讛讻谞住 讗诇 转讗诪专 诇讜


If the wall stood upon ground that belonged to him and to the house of idolatry, the area is calculated as half and half as far as moving into his property before rebuilding the wall, and one may build the wall four cubits from the middle of the wall. Its stones and its wood and its dust from the house of idolatry transmit impurity like creeping animals, and by rabbinic decree, one who touches them becomes impure like one who touches a creeping animal, as it is stated: 鈥淎nd you shall not bring an abomination into your house and become banned like it, you shall utterly detest it [shaketz teshaketzenu] and you shall utterly abhor it, for it is a banned object鈥 (Deuteronomy 7:26). Shaketz is a term used with regard to creeping animals. Rabbi Akiva says: Idolatry transmits impurity like a menstruating woman, as it is stated: 鈥淵ou will cast them away as you would a menstruating woman [dava]鈥 (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, as one who moves a menstruating woman without touching her becomes impure, so too, idolatry transmits impurity imparted by carrying. Rabba said in explanation of that which the verse said: 鈥淵ou will cast them away鈥: Make them foreign to you like a stranger. The end of the same verse: 鈥淵ou will tell it, get out鈥 means that under no circumstances can you say to it, come in.


讜讗诪专 专讘讛 讘诪砖讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪讟诪讗讛 讚讛讗 讗转拽砖 诇谞讚讛 讻讬 驻诇讬讙讬 讘讗讘谉 诪住诪讗 专讘讬 注拽讬讘讗 住讘专 讻谞讚讛 诪讛 谞讚讛 诪讟诪讗讛 讘讗讘谉 诪住诪讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘讗讘谉 诪住诪讗 讜专讘谞谉 住讘专讬 讻砖专抓 诪讛 砖专抓 诇讗 诪讟诪讗 讘讗讘谉 诪住诪讗 讗祝 注讘讜讚讛 讝专讛 诇讗 诪讟诪讗讛 讘讗讘谉 诪住诪讗


And to the essence of the dispute, Rabba said: With regard to impurity imparted by carrying, everyone agrees that idol worship transmits impurity, as it is juxtaposed to a menstruating woman in the verse. Where they argue, it is with regard to the halakha of a very heavy stone. There is a special law with regard to the ritual impurity of a zav and a menstruating woman. If they sit on an object, even if it is an object that cannot become ritually impure, and beneath that object is a vessel, even though the weight of the zav and the menstruating woman has no effect on the vessel, it becomes ritually impure. Rabbi Akiva holds that the impurity of idolatry is like the impurity of a menstruating woman in all respects; just as a menstruating woman transmits impurity via a very heavy stone, so too, idolatry transmits impurity via a very heavy stone. And the Rabbis hold that in this regard, the impurity of idolatry is like the impurity of a creeping animal; just as a creeping animal does not transmit impurity via a very heavy stone, so too, idolatry does not transmit impurity via a very heavy stone.


讜诇专讘讬 注拽讬讘讗 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇砖专抓 诇诪砖诪砖讬讛 讜诇专讘谞谉 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇谞讚讛 诇诪砖讗 讜诇讜拽砖讛 专讞诪谞讗 诇谞讘诇讛 讗讬谉 讛讻讬 谞诪讬 讗诇讗 诪讛 谞讚讛 讗讬谞讛 诇讗讘专讬谉 讗祝 注讘讜讚讛 讝专讛 讗讬谞讛 诇讗讘专讬谉 讜讗诇讗 讛讗 讚讘注讬 专讘 讞诪讗 讘专 讙讜专讬讗 注讘讜讚讛 讝专讛 讬砖谞讛 诇讗讘专讬谉 讗讜 讗讬谞讛 诇讗讘专讬谉 转讬驻砖讜讟 诇讬讛 诪讛讗 讚诇专讘谞谉 讗讬谞讛 诇讗讘专讬谉 专讘 讞诪讗 讘专 讙讜专讬讗 讗诇讬讘讗 讚专讘讬 注拽讬讘讗 讘注讬 诇讛


The Gemara asks: And according to Rabbi Akiva, who holds that the impurity of idolatry is similar to that of a menstruating woman in all respects, for what halakha was it juxtaposed to a creeping animal? The Gemara explains: In his opinion, it was not stated in reference to idolatry itself, but rather to its accessories, objects used for the purposes of idolatry. The Gemara asks further: And according to the Rabbis, for what halakha was it juxtaposed to a menstruating woman? To teach that it transmits impurity through carrying. And instead of juxtaposing idolatry to both a menstruating woman and to creeping animals, let the Torah juxtapose it to an animal carcass, which transmits impurity through carrying and does not transmit impurity via a very heavy stone, since according to the Rabbis the law is the same for idolatry. The Gemara answers: Yes, it is indeed so. In that sense, juxtaposition to an animal carcass would suffice. However, the juxtaposition to a menstruating woman teaches: Just as a menstruating woman does not transmit impurity through limbs, as if the limb of a menstruating woman is supported by a vessel, the vessel does not become ritually impure (Ra鈥檃vad), so too, idolatry does not transmit impurity through limbs, as a severed part of an idol does not transmit impurity. The Gemara is puzzled by this: But that which Rav 岣ma bar Guria raised as a dilemma: Does idolatry have the capacity to transmit impurity through limbs or does it not have the capacity to transmit impurity through limbs? Resolve the dilemma from this, as according to the opinion of the Rabbis, it does not transmit impurity through limbs. And the Gemara replies: Although that is so, Rav 岣ma bar Guria raised the dilemma in accordance with the opinion of Rabbi Akiva and the dilemma is unresolved.


讜专讘讬 讗诇注讝专 讗诪专 讘讗讘谉 诪住诪讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诇讗 诪讟诪讗讛 讻讬 驻诇讬讙讬 讘诪砖讗 专讘讬 注拽讬讘讗 住讘专 讻谞讚讛 诪讛 谞讚讛 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诪讟诪讗讛 讘诪砖讗 讜专讘谞谉 住讘专讬 讻砖专抓 诪讛 砖专抓 诇讗 诪讟诪讗讛 讘诪砖讗 讗祝 注讘讜讚讛 讝专讛 诇讗 诪讟诪讗讛 讘诪砖讗 讜专讘讬 注拽讬讘讗 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇砖专抓 诇诪砖诪砖讬讛 讜专讘谞谉 诇诪讗讬 讛诇讻转讗 讗讬转拽砖 诇谞讚讛 诪讛 谞讚讛 讗讬谞讛 诇讗讘专讬诐 讗祝 注讘讜讚讛 讝专讛 讗讬谞讛 诇讗讘专讬诐


And in another approach to this dispute, Rabbi Elazar said: With regard to a very heavy stone, everyone agrees that idolatry does not transmit impurity in that manner. Where they disagree is with regard to impurity imparted by carrying. Rabbi Akiva holds that the legal status of idolatry is like that of a menstruating woman: Just as a menstruating woman transmits impurity through carrying, so too, idolatry transmits impurity through carrying. And the Rabbis hold that the legal status of idolatry is like that of a creeping animal: Just as a creeping animal does not transmit impurity through carrying, so too, idolatry does not transmit impurity through carrying. The Gemara asks: And according to Rabbi Akiva鈥檚 opinion, with regard to what halakha was idolatry juxtaposed to a creeping animal? The Gemara answers: With regard to the halakha that its accessories do not transmit impurity through carrying. The Gemara asks: And according to the Rabbis, with regard to what halakha was idolatry juxtaposed to a menstruating woman? The Gemara answers: Just as a menstruating woman does not transmit impurity through her limbs, so too, idolatry does not transmit impurity through its limbs.


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