## Shabbat Daf 14a

###### Shabbat 14a:1
[Shabbat 14a:1](https://torahapp.org/share/book/Shabbat/r/14a:1)

לָא מְטַמּוּ? אָמַר רַבָּה בַּר בַּר חָנָה, רַבִּי יְהוֹשֻׁעַ הִיא. דִּתְנַן: רַבִּי אֱלִיעֶזֶר אוֹמֵר: הָאוֹכֵל אוֹכֶל רִאשׁוֹן — רִאשׁוֹן. וְאוֹכֵל אוֹכֶל שֵׁנִי — שֵׁנִי. אוֹכֶל שְׁלִישִׁי — שְׁלִישִׁי. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: הָאוֹכֵל אוֹכֶל רִאשׁוֹן וְאוֹכֶל שֵׁנִי — שֵׁנִי. שְׁלִישִׁי — שֵׁנִי לַקּוֹדֶשׁ, וְאֵין שֵׁנִי לַתְּרוּמָה בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה.

**William Davidson Edition - English:**
**do not render** it **impure;** in other words, they do not render the *teruma* capable of transmitting impurity to other items? **Rabba bar bar Ḥana said: It is** the opinion of **Rabbi Yehoshua. As we learned** in a mishna: **Rabbi Eliezer says: One who eats food** with **first** degree ritual impurity status assumes **first** degree ritual impurity status, and anything with first degree ritual impurity status renders *teruma* impure. **And one who eats food** with **second** degree ritual impurity status assumes **second** degree ritual impurity status. One who eats **food** with **third** degree ritual impurity status assumes **third** degree ritual impurity status. **Rabbi Yehoshua says: One who eats food** with **first** degree ritual impurity status **and** one who **eats** food with **second** degree ritual impurity status assume **second** degree ritual impurity status. One with second degree ritual impurity status who comes into contact with *teruma* disqualifies it and does not render it impure. One who eats food with **third** degree ritual impurity status assumes **second** degree ritual impurity status **vis-à-vis consecrated** items, **and** he does **not** assume **second** degree ritual impurity status **vis-à-vis *teruma*.** Eating an item with third degree ritual impurity status is only feasible in the case of non-sacred items, as eating impure *teruma* is prohibited. It is only possible **in** the case of **non-sacred** food items **that were prepared** as if their level of purity were **on the** level of the **purity of *teruma*.**


###### Shabbat 14a:2
[Shabbat 14a:2](https://torahapp.org/share/book/Shabbat/r/14a:2)

אוֹכֵל אוֹכֶל רִאשׁוֹן וְאוֹכֵל אוֹכֶל שֵׁנִי — מַאי טַעְמָא גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה? דְּזִימְנִין דְּאָכֵיל אוֹכָלִין טְמֵאִין, וְשָׁקֵיל מַשְׁקִין דִּתְרוּמָה, וְשָׁדֵי לְפוּמֵּיהּ וּפָסֵיל לְהוּ.

**William Davidson Edition - English:**
With regard to the decree itself, the Gemara asks: **One who eats food** with **first** degree ritual impurity status **and one who eats food** with **second** degree ritual impurity status; **what is the reason the Sages decreed impurity upon him,** rendering him impure? The Gemara answers: Because **at times one eats impure food, and takes liquids of *teruma,* and casts them into his mouth and disqualifies** the liquids, as the impure food comes into contact with the liquid in his mouth and disqualifies it. To prevent this, the Sages decreed that one who eats impure food becomes impure and must refrain from touching *teruma* at all.


###### Shabbat 14a:3
[Shabbat 14a:3](https://torahapp.org/share/book/Shabbat/r/14a:3)

שׁוֹתֶה מַשְׁקִין טְמֵאִין — מַאי טַעְמָא גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה? דְּזִימְנִין דְּשָׁתֵי מַשְׁקִין טְמֵאִין, וְשָׁקֵיל אוֹכָלִין דִּתְרוּמָה וְשָׁדֵי לְפוּמֵּיהּ וּפָסֵיל לְהוּ. הַיְינוּ הָךְ? מַהוּ דְתֵימָא: הָא שְׁכִיחִי, וְהָא לָא שְׁכִיחִי — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
Similarly, the Gemara asks: **One who drinks impure liquids; what is the reason the Sages decreed impurity upon him?** The Gemara answers: Because **at times one drinks impure liquids, and takes *teruma* foods, and casts** them **in his mouth, and disqualifies them.** The Gemara asks: **This** decree **is** the same as **that** decree as they were issued for one reason. Why did the mishna list them separately and consider them two different decrees? The Gemara answers: **Lest you say** that **this,** people who eat impure food, **is common;** as it is common for one eating to drink. Consequently, one who eats impure food is likely to drink *teruma* liquid. **And,** however, **that,** one drinking impure liquids who would put food in his mouth while drinking **is uncommon.** As a result, it is conceivable to say that the Sages did not issue a decree in an uncommon case. Therefore, the mishna **teaches us** that even in that instance the Sages decreed impurity.


###### Shabbat 14a:4
[Shabbat 14a:4](https://torahapp.org/share/book/Shabbat/r/14a:4)

וְהַבָּא רֹאשׁוֹ וְרוּבּוֹ בְּמַיִם שְׁאוּבִין — מַאי טַעְמָא גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה? אָמַר רַב בִּיבִי אָמַר רַב אַסִּי: שֶׁבַּתְּחִלָּה הָיוּ טוֹבְלִין בְּמֵי מְעָרוֹת מְכוּנָּסִין וּסְרוּחִין, וְהָיוּ נוֹתְנִין עֲלֵיהֶן מַיִם שְׁאוּבִין. הִתְחִילוּ וַעֲשָׂאוּם קֶבַע — גָּזְרוּ עֲלֵיהֶם טוּמְאָה.

**William Davidson Edition - English:**
Among the eighteen decrees that the Sages issued on that day, we also learned: **And one whose head and most of his** body **come into drawn water** is impure by rabbinic decree. The Gemara asks: **What is the reason the Sages decreed impurity upon him? Rav Beivai said** that **Rav Asi said:** The reason for this is that **originally they would immerse** to become purified **in cave water that was collected,** still, **and foul.** Although this water purified them, due to its stench, the people immersing themselves **would pour on themselves drawn water** in order to clean themselves. Once **they began** this custom **and transformed it** into an **established** part of the ritual, the Sages issued **a decree on** the drawn water, rendering it **impure,** to prevent them from washing with it after immersion.


###### Shabbat 14a:5
[Shabbat 14a:5](https://torahapp.org/share/book/Shabbat/r/14a:5)

מַאי קֶבַע? — אָמַר אַבָּיֵי, שֶׁהָיוּ אוֹמְרִים: לֹא אֵלּוּ מְטַהֲרִין, אֶלָּא אֵלּוּ וָאֵלּוּ מְטַהֲרִין. אֲמַר לֵיהּ רָבָא: מַאי נָפְקָא מִינַּהּ, הָא קָא טָבְלִי בְּהָנָךְ? אֶלָּא אָמַר רָבָא: שֶׁהָיוּ אוֹמְרִים: לֹא אֵלּוּ מְטַהֲרִין, אֶלָּא אֵלּוּ מְטַהֲרִין.

**William Davidson Edition - English:**
The Gemara asks: **What is** the meaning of this, that they transformed it into an **established** part of the ritual? **Abaye said that they would say:** The cave water is **not** what **purifies; rather this,** the cave water, **and that,** the drawn water, together **purify. Rava said to him: What difference does it make** if they say that? Ultimately, **aren’t they immersing in** the cave water? As long as they immersed themselves properly, it matters not if they misunderstand the reason. **Rather, Rava said:** The problem is **that** eventually **they would say: This,** the cave water, is **not** what **purifies; rather, that,** the drawn water, **purifies.** Therefore, the Sages issued a decree prohibiting the use of drawn water after purification.


###### Shabbat 14a:6
[Shabbat 14a:6](https://torahapp.org/share/book/Shabbat/r/14a:6)

וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְרוּבּוֹ שְׁלֹשָׁה לוּגִּין מַיִם שְׁאוּבִין — מַאי טַעְמָא גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה? — דְּאִי לָא הָא, לָא קָיְימָא הָא.

**William Davidson Edition - English:**
**And** the Sages decreed impurity upon **a ritually pure person that three *log*** of **drawn water fell on his head and most of his** body. The Gemara explains: **What is the reason that the Sages decreed impurity upon him?** The reason for the decree is **that if** it were **not** for **this** decree that a ritually pure person, who does not require immersion, becomes impure when drawn water falls on him, then **that,** the first decree, **would not stand.** People would not distinguish between a person who was pure from the start and one who was just purified upon emerging from immersion.


###### Shabbat 14a:7
[Shabbat 14a:7](https://torahapp.org/share/book/Shabbat/r/14a:7)

וְסֵפֶר — מַאי טַעְמָא גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה? — אָמַר רַב מְשַׁרְשְׁיָא: שֶׁבִּתְחִלָּה הָיוּ מַצְנִיעִין (אֶת) אוֹכָלִין דִּתְרוּמָה אֵצֶל סֵפֶר תּוֹרָה, וַאֲמַרוּ: הַאי קֹדֶשׁ וְהַאי קֹדֶשׁ. כֵּיוָן דְּקָחָזוּ דְּקָאָתוּ לִידֵי פְסֵידָא, גְּזַרוּ בֵּיהּ רַבָּנַן טוּמְאָה.

**William Davidson Edition - English:**
The Gemara explains the next case in the mishna: **And a** Torah **scroll; what is the reason the Sages decreed impurity upon it? Rav Mesharshiya said:** Since **at first,** ignorant priests **would conceal *teruma* foods alongside the Torah scroll, and they said** in explaining that method of storage: **This is sacred and that is sacred,** and it is appropriate that they be stored together. Since the Sages **saw that they were coming to ruin,** as the mice who were attracted to the *teruma* foods would also gnaw at the Torah scrolls, **the Sages decreed impurity upon it.** Once they issued the decree of impurity on the Torah scroll, the priests no longer placed *teruma* near it.


###### Shabbat 14a:8
[Shabbat 14a:8](https://torahapp.org/share/book/Shabbat/r/14a:8)

וְהַיָּדַיִם — מִפְּנֵי שֶׁהַיָּדַיִם עַסְקָנִיּוֹת הֵן. תָּנָא, אַף יָדַיִם הַבָּאוֹת מֵחֲמַת סֵפֶר פּוֹסְלוֹת אֶת הַתְּרוּמָה. מִשּׁוּם דְּרַבִּי פַּרְנָךְ — דְּאָמַר רַבִּי פַּרְנָךְ אָמַר רַבִּי יוֹחָנָן: הָאוֹחֵז סֵפֶר תּוֹרָה עָרוֹם, נִקְבָּר עָרוֹם. עָרוֹם סָלְקָא דַּעְתָּךְ? אֶלָּא אָמַר רַבִּי זֵירָא: עָרוֹם בְּלֹא מִצְוֹת. בְּלֹא מִצְוֹת סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: עָרוֹם בְּלֹא אוֹתָהּ מִצְוָה.

**William Davidson Edition - English:**
The Gemara explains the next case in the mishna: **And the hands;** the reason that the Sages decreed impurity upon them is **because hands are busy.** A person’s hands tend to touch dirty or impure objects. Since one does not always pay attention to what his hands touch, and it is inappropriate for holy food to be touched by dirty hands, the Sages decreed impurity. **It was taught** in a *baraita*: **Even hands that come** to be impure **due to** contact with a Torah **scroll disqualify the *teruma*.** The reason for this decree is **because of** the statement of **Rabbi Parnakh, as Rabbi Parnakh said** that **Rabbi Yoḥanan said: One who holds a Torah** scroll in a manner that the scroll is **exposed** without a covering; his punishment is that he **is buried naked.** The Gemara wonders: **Does it enter your mind** to say that he will actually be buried **naked?** Why should he suffer such ignominy for this sin? **Rather, Rabbi Zeira said:** He is buried **naked,** i.e., **without mitzvot.** And the Gemara wonders further: **Does it enter your mind** to say that he should be buried **naked** in the sense of **without mitzvot?** Will he be stripped of all his merit due to that sin? **Rather, say** he is buried **naked,** i.e., **without that mitzva.** If he touches an uncovered Torah scroll, even for the purpose of performing a mitzva, he is not credited with that mitzva because he performed it inappropriately.


###### Shabbat 14a:9
[Shabbat 14a:9](https://torahapp.org/share/book/Shabbat/r/14a:9)

הֵי גְּזוּר בְּרֵישָׁא? אִילֵימָא הָא גְּזוּר בְּרֵישָׁא,

**William Davidson Edition - English:**
The Gemara asks: **Which** of these decrees **did** the Sages **issue first? If you say** that **they issued this** decree, impurity of hands in general, **first,**