## Shabbat Daf 11a

###### Shabbat 11a:1
[Shabbat 11a:1](https://torahapp.org/share/book/Shabbat/r/11a:1)

עֶשְׂרִים וָשֵׁשׁ, דִּכְתִיב: ״שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת כְּדׇרְלָעוֹמֶר וּשְׁלֹשׁ עֶשְׂרֵה שָׁנָה מָרָדוּ. וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה וְגוֹ׳״

**William Davidson Edition - English:**
during which they committed their sins was altogether **twenty-six** years, as it is written: **“Twelve years they served Chedorlaomer and thirteen years they rebelled, and in the fourteenth year** Chedorlaomer came” (Genesis 14:4–5). The twelve years plus the fourteen years during which they were enslaved were not years of tranquility, leaving only twenty-six tranquil years when they were sinful.


###### Shabbat 11a:2
[Shabbat 11a:2](https://torahapp.org/share/book/Shabbat/r/11a:2)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: כׇּל עִיר שֶׁגַּגּוֹתֶיהָ גְּבוֹהִין מִבֵּית הַכְּנֶסֶת לְסוֹף חֲרֵבָה. שֶׁנֶּאֱמַר: ״לְרוֹמֵם אֶת בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת חׇרְבוֹתָיו״. וְהָנֵי מִילֵּי בְּבָתִּים, אֲבָל בְּקִשְׁקוּשֵׁי וַאֲבַרְוָרֵי לֵית לַן בַּהּ. אָמַר רַב אָשֵׁי: אֲנָא עֲבַדִי לְמָתָא מַחְסֵיָא דְּלָא חֲרַבָה. וְהָא חֲרַבָה! מֵאוֹתוֹ עָוֹן לֹא חָרְבָה.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said**: **Any city whose roofs are higher than the synagogue** will **ultimately be destroyed** because of the contempt shown the synagogue. Allusion to this is from that **which is stated: “To uplift the house of our God and restore its ruins”** (Ezra 9:9). The house that is devoted to God needs to be elevated above the other houses of the city. The Gemara adds: **And this applies only to the height of the houses** themselves. **However,** if **the poles [*kashkushei*] and the towers [*abrurei*]** that extend from the house are higher than the synagogue, **we have no** problem **with it. Rav Ashi said: I caused** the city of **Mata Meḥasseya to not be destroyed** by building the synagogue higher than the other houses. The Gemara asks: **Wasn’t** Mata Meḥasseya ultimately **destroyed?** The Gemara answers: **It was not destroyed because of that sin;** other sins caused its destruction.


###### Shabbat 11a:3
[Shabbat 11a:3](https://torahapp.org/share/book/Shabbat/r/11a:3)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: תַּחַת יִשְׁמָעֵאל וְלֹא תַּחַת נׇכְרִי. תַּחַת נׇכְרִי וְלֹא תַּחַת חַבָּר. תַּחַת חַבָּר וְלֹא תַּחַת תַּלְמִיד חָכָם. תַּחַת תַּלְמִיד חָכָם וְלֹא תַּחַת יָתוֹם וְאַלְמָנָה.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said:** It is preferable to be **under** the yoke of **Ishmael and not under** the yoke of **a stranger,** the Romans; **under a stranger and not under a *Ḥabar*,** a Persian Zoroastrian fire priest; **under a *Ḥabar* and not under a Torah scholar,** as if one offends a Torah scholar who is greater than he, the scholar will be exacting with him and he will be punished at the hand of Heaven; **under a Torah scholar and not under an orphan or a widow,** as they are easily insulted and God promised to hear their cries and punish those who offend them.


###### Shabbat 11a:4
[Shabbat 11a:4](https://torahapp.org/share/book/Shabbat/r/11a:4)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: כׇּל חוֹלִי, וְלֹא חוֹלִי מֵעַיִם. כׇּל כְּאֵב, וְלֹא כְּאֵב לֵב. כׇּל מֵיחוֹשׁ, וְלֹא מֵיחוֹשׁ רֹאשׁ. כׇּל רָעָה, וְלֹא אִשָּׁה רָעָה.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said:** It is preferable to suffer from **any** extended **illness and not** from an **intestinal illness.** Similarly, it is preferable to suffer **any pain,** even if it is sharp and excruciating, **and not heart pain; any** slight **ache and not a headache; any evil and not an evil wife.**


###### Shabbat 11a:5
[Shabbat 11a:5](https://torahapp.org/share/book/Shabbat/r/11a:5)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: אִם יִהְיוּ כׇּל הַיָּמִים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִים, וְשָׁמַיִם יְרִיעוֹת, וְכׇל בְּנֵי אָדָם לַבְלָרִין — אֵין מַסְפִּיקִים לִכְתּוֹב חֲלָלָהּ שֶׁל רְשׁוּת. מַאי קְרָאָה אָמַר רַב מְשַׁרְשְׁיָא: ״שָׁמַיִם לָרוּם וָאָרֶץ לָעוֹמֶק וְלֵב מְלָכִים אֵין חֵקֶר״.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said:** Even **if all the seas would be ink, and** the reeds that grow near **swamps** would be **quills, and** the **heavens** would be **parchment** upon which the words would be written, **and all the people** would be **scribes;** all of these **are insufficient to write the** unquantifiable **space of** governmental **authority,** i.e., all the considerations with which a government must concern itself and deal. **Rav Mesharshiya said: What is the verse** that alludes to this? **“The Heavens on High and the land to the depth and the heart of kings are unsearchable”** (Proverbs 25:3).


###### Shabbat 11a:6
[Shabbat 11a:6](https://torahapp.org/share/book/Shabbat/r/11a:6)

וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: יָפָה תַּעֲנִית לַחֲלוֹם כְּאֵשׁ לִנְעוֹרֶת. אָמַר רַב חִסְדָּא: וּבוֹ בַּיּוֹם. וְאָמַר רַב יוֹסֵף: אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said: A fast is effective to** neutralize **a** bad **dream like fire** burns **chaff. Rav Ḥisda said: And** a fast is effective specifically **on that day** that he dreamed. **And Rav Yosef said:** One suffering from a bad dream that he dreamed is permitted to fast **even on Shabbat.**


###### Shabbat 11a:7
[Shabbat 11a:7](https://torahapp.org/share/book/Shabbat/r/11a:7)

רַב יְהוֹשֻׁעַ בְּרֵיהּ דְּרַב אִידֵּי אִיקְּלַע לְבֵי רַב אָשֵׁי. עָבְדִי לֵיהּ עִיגְלָא תִּילְתָּא. אֲמַרוּ לֵיהּ: לִטְעוֹם מָר מִידֵּי. אֲמַר לְהוּ: בְּתַעֲנִית יָתֵיבְנָא. אֲמַרוּ לֵיהּ: וְלָא סָבַר לֵיהּ מָר לְהָא דְּרַב יְהוּדָה? דְּאָמַר רַב יְהוּדָה: לֹוֶה אָדָם תַּעֲנִיתוֹ וּפוֹרֵעַ! אֲמַר לְהוּ: תַּעֲנִית חֲלוֹם הוּא. וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: יָפָה תַּעֲנִית לַחֲלוֹם כְּאֵשׁ לִנְעוֹרֶת. וְאָמַר רַב חִסְדָּא: וּבוֹ בַּיּוֹם. וְאָמַר רַב יוֹסֵף: אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
The Gemara relates: **Rav Yehoshua, son of Rav Idi, happened** to come **to the house of Rav Ashi. They prepared a third-born calf,** whose meat is high quality, **for him. They said to him: Let the Master taste something. He said to them: I am sitting** in the midst of **a fast. They said to him: And does the Master not hold** in accordance with **this** *halakha* of **Rav Yehuda, as Rav Yehuda said: A person can borrow his fast** and not fast on the day that he originally designated, **and repay it** by fasting on another day? You can postpone your fast to another day. **He said to them: It is a fast for a dream. And Rava bar Meḥasseya said** that **Rav Ḥama bar Gurya said** that **Rav said: A fast is effective to** neutralize **a** bad **dream like fire** burns **chaff. And Rav Ḥisda said** that the fast is effective specifically **on that day** that he dreamed. **And Rav Yosef said** that a person suffering due to a bad dream is permitted to fast **even on Shabbat.**


###### Shabbat 11a:8
[Shabbat 11a:8](https://torahapp.org/share/book/Shabbat/r/11a:8)

וְאִם הִתְחִילוּ אֵין מַפְסִיקִין, מַפְסִיקִין לִקְרִיאַת שְׁמַע. הָא תְּנָא לֵיהּ רֵישָׁא אֵין מַפְסִיקִין? סֵיפָא אֲתָאן לְדִבְרֵי תוֹרָה. דְּתַנְיָא: חֲבֵרִים שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה — מַפְסִיקִין לִקְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִין לִתְפִלָּה. אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא כְּגוֹן רַבִּי שִׁמְעוֹן בֶּן יוֹחַי וַחֲבֵירָיו שֶׁתּוֹרָתָן אוּמָּנוּתָן. אֲבָל כְּגוֹן אָנוּ, מַפְסִיקִין לִקְרִיאַת שְׁמַע וְלִתְפִלָּה.

**William Davidson Edition - English:**
We learned in the mishna that **if they** already **began** any one of the activities mentioned in the mishna **they need not stop** to recite the *Amida* prayer; however, **they stop to recite *Shema*.** The Gemara asks: **Didn’t** the **first clause** of the mishna already **teach** that they need not stop? Why does the mishna repeat it? The Gemara answers: In **the latter clause** of the mishna, **we came to** discuss **matters of Torah.** With regard to those engaged in Torah study, they need not stop for prayer, but they are required to stop to recite *Shema*. **As it was taught** in a *baraita*: **Torah scholars, who were engaged in the** study of **Torah, stop** their Torah study **for *Shema*, and they do not stop for prayer. Rabbi Yoḥanan said** a caveat to this statement: **They only taught** that they need not stop for prayer with regard **to the likes of Rabbi Shimon ben Yoḥai and his colleagues, whose Torah is their vocation** and they never interrupt their Torah study. **However,** for **the likes of us,** who also engage in other activities, **we stop** both **for *Shema*** and **for prayer.**


###### Shabbat 11a:9
[Shabbat 11a:9](https://torahapp.org/share/book/Shabbat/r/11a:9)

וְהָתַנְיָא: כְּשֵׁם שֶׁאֵין מַפְסִיקִין לִתְפִלָּה, כָּךְ אֵין מַפְסִיקִין לִקְרִיאַת שְׁמַע! כִּי תָּנֵי הַהִיא — בְּעִיבּוּר שָׁנָה. דְּאָמַר רַב אַדָּא בַּר אַהֲבָה, וְכֵן תָּנוּ סָבֵי דְהַגְרוֹנְיָא אָמַר רַבִּי אֶלְעָזָר בַּר צָדוֹק: כְּשֶׁהָיִינוּ עוֹסְקִין בְּעִיבּוּר הַשָּׁנָה בְּיַבְנֶה לֹא הָיִינוּ מַפְסִיקִין לֹא לִקְרִיאַת שְׁמַע וְלֹא לִתְפִלָּה.

**William Davidson Edition - English:**
With regard to the essence of the statement the Gemara asks: **Didn’t we learn** in a different *baraita*: **Just as they do not stop for prayer, they do not stop for *Shema*?** The Gemara answers: **When that** *baraita* **was taught,** it was taught with regard to those engaged **in the intercalation of the year.** Since their activity is crucial and all the Festivals of the year are determined through that activity, the Sages allowed them to continue and not stop to recite *Shema*. **As Rav Adda bar Ahava said, and the Elders of** the city of **Hagronya also taught** that **Rabbi Elazar, son of Rabbi Tzadok, said: When we were engaged in the intercalation of the year in Yavne, we would stop neither for *Shema* nor for prayer.**


###### Shabbat 11a:10
[Shabbat 11a:10](https://torahapp.org/share/book/Shabbat/r/11a:10)

**מַתְנִי׳** לֹא יֵצֵא הַחַיָּיט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקוּלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִין, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ: לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵירָה.

**William Davidson Edition - English:**
**MISHNA:** This mishna deals with various decrees, especially with regard to the *halakhot* of Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: **The tailor may not go out** with **his needle adjacent to nightfall** on Shabbat eve, **lest he forget** that he is carrying the needle **and go out** with it to the public domain even after Shabbat begins. **And,** similarly, **the scribe** [***lavlar***] may **not** go out **with his quill**[***kulmos*]** for the same reason. **And** one **may not shake his clothes** on Shabbat to rid them of lice; **and** one **may not read** a book **by candlelight,** so that he will not come to adjust the wick of the lamp. However, **in truth they said** an established *halakha*: The **attendant sees where** in the book the **children** under his supervision are **reading** in the Torah, even by candlelight on Shabbat. **However, he** himself **may not read. Similarly,** the Sages issued a similar decree with regard to other *halakhot*, as they said: **The *zav* may not eat** even **with** his wife **the *zava,*** despite the fact that they are both ritually impure, **because,** by eating together, they will come to excessive intimacy and become **accustomed to sin.**


###### Shabbat 11a:11
[Shabbat 11a:11](https://torahapp.org/share/book/Shabbat/r/11a:11)

**גְּמָ׳** תְּנַן הָתָם: לֹא יַעֲמוֹד אָדָם בִּרְשׁוּת הַיָּחִיד וְיִשְׁתֶּה בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וְיִשְׁתֶּה בִּרְשׁוּת הַיָּחִיד. אֲבָל אִם הִכְנִיס רֹאשׁוֹ וְרוּבּוֹ לִמְקוֹם שֶׁהוּא שׁוֹתֶה — מוּתָּר.

**William Davidson Edition - English:**
**GEMARA:** Among the *halakhot* concerning decrees that were issued lest one come to commit a transgression, **we learned** in a mishna **there: A person may not stand in the private domain and drink** water located **in the public domain,** or vice versa, stand **in the public domain and drink** water located in the **private domain,** lest he transfer the vessel from which he is drinking the water to the place where he is standing and become liable to bring a sin-offering. **However, if he introduced his head and most of his** body **into the place** where the water **that he is drinking** is located, there is no longer room for concern, and **it is permitted,**