## Shabbat Daf 15b

###### Shabbat 15b:1
[Shabbat 15b:1](https://torahapp.org/share/book/Shabbat/r/15b:1)

אֶלָּא: אֲתוֹ אִינְהוּ גְּזוּר אַגּוּשָּׁא לִשְׂרוֹף וְאַאֲוִירָא וְלֹא כְלוּם, וַאֲתוֹ רַבָּנַן דִּשְׁמֹנִים שָׁנָה גְּזוּר אַאֲוִירָא לִתְלוֹת.

**William Davidson Edition - English:**
**Rather,** this decree was issued in stages. First, Yosei ben Yo’ezer and Yosei ben Yoḥanan **came and issued a decree** that *teruma* that comes into contact with **a clump** of earth of the land of the nations is **to** be **burned**, **and** they decreed **nothing** with regard to *teruma* that enters into **the air** space of the land of the nations. **The Sages of** the final **eighty years** prior to the destruction of the Temple **came** and **issued a decree** with regard to *teruma* that enters into **the air** space of the land of the nations that its legal status is **in abeyance,** and it is not burned.


###### Shabbat 15b:2
[Shabbat 15b:2](https://torahapp.org/share/book/Shabbat/r/15b:2)

לְמֵימְרָא דַּחֲדָא גְּזֵירְתָא הֲוָה לִשְׂרֵיפָה? וְהָאָמַר אִילְפָא: יָדַיִם תְּחִלַּת גְּזֵירָתָן לִשְׂרֵיפָה! יָדַיִם הוּא דִּתְחִלַּת גְּזֵירָתָן לִשְׂרֵיפָה, הָא מִידֵּי אַחֲרִינָא — לָא.

**William Davidson Edition - English:**
The Gemara asks: **Is that to say that there was one decree** issued immediately **to** subject *teruma* to **burning? Didn’t Ilfa say:** With regard to **hands,** from **the beginning their decree** was that *teruma* that comes into contact with them is **to be burned?** The Gemara infers from this that, with regard to **hands** alone, **the beginning** of **their decree was** to render *teruma* that came into contact with them impure **to** the point of **burning; however,** with regard to **other matters,** they did **not** immediately issue so severe a decree.


###### Shabbat 15b:3
[Shabbat 15b:3](https://torahapp.org/share/book/Shabbat/r/15b:3)

אֶלָּא: אֲתוֹ אִינְהוּ גְּזוּר אַגּוּשָּׁא לִתְלוֹת וְאַאֲוִירָא וְלֹא כְלוּם, וַאֲתוֹ רַבָּנַן דִּשְׁמֹנִים שָׁנָה גְּזוּר אַגּוּשָּׁא לִשְׂרוֹף וְאַאֲוִירָא לִתְלוֹת.

**William Davidson Edition - English:**
**Rather,** the stages of the decree were as follows: Yosei ben Yo’ezer and Yosei ben Yoḥanan **came** and **decreed** that any item that came into contact with **a clump** of earth is **to be in abeyance, and** they decreed **nothing** with regard to *teruma* that enters into **the air** space of the land of the nations. **The Sages of** the last **eighty years came** and were stringent by one more level; **they decreed** that *teruma* that came into contact with **a clump** of earth of the land of the nations is **to be burned, and,** with regard to *teruma* that enters into **the air** space of the land of the nations, its legal status is **in abeyance.**


###### Shabbat 15b:4
[Shabbat 15b:4](https://torahapp.org/share/book/Shabbat/r/15b:4)

וְאַכַּתִּי, בְּאוּשָׁא גְּזוּר! דִּתְנַן: עַל שִׁשָּׁה סְפֵקוֹת שׂוֹרְפִין אֶת הַתְּרוּמָה: עַל סְפֵק בֵּית הַפְּרָס, וְעַל סְפֵק עָפָר הַבָּא מֵאֶרֶץ הָעַמִּים, וְעַל סְפֵק בִּגְדֵי עַם הָאָרֶץ, וְעַל סְפֵק כֵּלִים הַנִּמְצָאִין, וְעַל סְפֵק הָרוּקִּין, וְעַל סְפֵק מֵי רַגְלֵי אָדָם שֶׁכְּנֶגֶד מֵי רַגְלֵי בְּהֵמָה — עַל וַדַּאי מַגָּעָן וְעַל סְפֵק טוּמְאָתָן שׂוֹרְפִין אֶת הַתְּרוּמָה.

**William Davidson Edition - English:**
The Gemara asked further: **And still** is the matter clear? Didn’t **the Sages** issue this **decree in Usha,** many years after the destruction of the Temple? **As we learned** in a mishna: **For six** cases of **uncertain** impurity **one burns the *teruma*** which came into contact with them:
**For the uncertain** case **of *beit haperas*,** meaning *teruma* that entered a field where a grave was plowed and the location of the bones of the corpse is unknown, and it is uncertain whether or not the *teruma* became impure;
**And for the uncertain** case **of earth that comes from the land of the nations,** whose impurity itself has the status of uncertain impurity. Therefore, *teruma* that came into contact with it also has the status of uncertain impurity;
**And for the uncertain** case **of the clothes of an *am ha’aretz*.** Since an *am ha’aretz* is not careful with regard to purity, we are concerned lest a menstruating woman touch his clothes. Due to that uncertainty, his clothes are considered impure with a severe degree of impurity. If *teruma* came into contact with them there is uncertainty with regard to whether or not they became impure; 
**And for the uncertain** case **of vessels** that are not his **that are found.** Since he does not know whether or not those vessels are impure, if *teruma* came into contact with them, there is uncertainty whether or not they are impure;
**And for the uncertain** case **of spittle,** as perhaps it is the spittle of a *zav* and transmits impurity by Torah law. If *teruma* came into contact with it there is uncertainty whether or not it is impure;
**And for the uncertain** case **of a person’s urine,** even though it was **adjacent to the urine of an animal,** there is room for concern that perhaps it is the urine of a *zav*, and impure by Torah law. If *teruma* came into contact with it, there is uncertainty whether or not it is impure.
In all of these cases, the Sages established that **for their definite contact,** when it is clear that these came into contact with *teruma*, **and although** there is **uncertainty with regard to their** essential **impurity,** i.e., it is uncertain whether or not these items are impure, **one burns the *teruma*** that came into contact with them.


###### Shabbat 15b:5
[Shabbat 15b:5](https://torahapp.org/share/book/Shabbat/r/15b:5)

רַבִּי יוֹסֵי אוֹמֵר: אַף עַל סְפֵק מַגָּעָן בִּרְשׁוּת הַיָּחִיד — שׂוֹרְפִין. וַחֲכָמִים אוֹמְרִים: בִּרְשׁוּת הַיָּחִיד תּוֹלִין, בִּרְשׁוּת הָרַבִּים — טְהוֹרִין.

**William Davidson Edition - English:**
**Rabbi Yosei says: Even in a** case of **uncertain contact;** if it was **in the private domain one burns** *teruma* that came into contact with it, as with regard to impurity by Torah law an uncertainty that developed in a private domain is also ruled impure. According to Rabbi Yosei, these decrees, even though they are fundamentally cases of uncertainty, are sufficiently stringent that the Sages applied Torah law to them. **And the Rabbis say:** Since these cases are only impure by rabbinic decree, in a case of uncertain contact **in the private domain, one** does not burn the *teruma* but rather **places** it **in abeyance.** While **in the public domain, they are ritually pure.**


###### Shabbat 15b:6
[Shabbat 15b:6](https://torahapp.org/share/book/Shabbat/r/15b:6)

וְאָמַר עוּלָּא: אֵלּוּ שִׁשָּׁה סְפֵיקוֹת בְּאוּשָׁא הִתְקִינוּ! אֶלָּא אֲתוֹ אִינְהוּ גְּזוּר אַגּוּשָּׁא לִתְלוֹת וְאַאֲוִירָא וְלֹא כְלוּם, וַאֲתוֹ רַבָּנַן דִּשְׁמֹנִים שָׁנָה גְּזוּר אִידֵּי וְאִידֵּי לִתְלוֹת, וַאֲתוֹ בְּאוּשָׁא גְּזוּר אַגּוּשָּׁא לִשְׂרוֹף, וְאַאֲוִירָא — כִּדְקָאֵי קָאֵי.

**William Davidson Edition - English:**
**And Ulla said** with regard to **these six uncertain** cases: **In Usha** they instituted how one must act in terms of practical *halakha*. If so, a clump of earth from the land of the nations transmits impurity from the time of the Usha ordinances and not from eighty years prior to the destruction of the Temple. Rather, Yosei ben Yo’ezer and Yosei ben Yoḥanan **came and decreed** that if *teruma* came into contact with **a clump** of earth from the land of the nations, its legal status is **in abeyance** and one does not burn it, **and upon** *teruma* that entered the **air** space of the land of the nations they decreed **nothing. And the Sages of** the last **eighty years** of the Temple **came** along and **issued a decree upon this,** earth, **and upon that,** air, that in both cases the *teruma* **is in abeyance. And** the Sages of the city of **Usha came** along and **decreed** that *teruma* that came into contact with **a clump** of earth from the land of the nations is **burned. And** *teruma* that entered the **air** space of the land of the nations, **as it stood, it** continues to **stand** in abeyance. They did not impose any greater stringency in this matter.


###### Shabbat 15b:7
[Shabbat 15b:7](https://torahapp.org/share/book/Shabbat/r/15b:7)

כְּלֵי זְכוּכִית — מַאי טַעְמָא גְּזוּר בְּהוּ רַבָּנַן טוּמְאָה? אָמַר רַבִּי יוֹחָנָן אָמַר רֵישׁ לָקִישׁ: הוֹאִיל וּתְחִלַּת בְּרִיָּיתָן מִן הַחוֹל שַׁוִּינְהוּ רַבָּנַן כִּכְלֵי חֶרֶס. אֶלָּא, מֵעַתָּה לֹא תְּהֵא לָהֶן טׇהֳרָה בְּמִקְוֶה. אַלְּמָה תְּנַן: וְאֵלּוּ חוֹצְצִין בְּכֵלִים — הַזֶּפֶת וְהַמּוֹר בִּכְלֵי זְכוּכִית!

**William Davidson Edition - English:**
One of the matters mentioned above was the decree of impurity on glass vessels. With regard to **glass vessels, what is the reason that the Sages decreed impurity upon them? Rabbi Yoḥanan said** that **Reish Lakish said: Since the beginning of the manufacture** of glass vessels **is from sand, the Sages equated them to earthenware vessels.** The Gemara asks: **But if** what you say is **so,** if the Sages truly equated the impurity of glass vessels to the impurity of earthenware vessels, **there should not be purification in the ritual bath for** glass vessels, just as there is no purification for earthenware vessels. **Why,** then, **did we learn** in a mishna with regard to the *halakhot* of immersing vessels: **And these** materials **interpose in vessels,** i.e., if they were stuck to the vessel when it was immersed the vessel is not purified: **The pitch and the myrrh** that were stuck **on glass vessels** obstruct their immersion. Apparently, glass vessels are purified in a ritual bath.


###### Shabbat 15b:8
[Shabbat 15b:8](https://torahapp.org/share/book/Shabbat/r/15b:8)

הָכָא בְמַאי עָסְקִינַן? — כְּגוֹן שֶׁנִּיקְּבוּ וְהִטִּיף לְתוֹכָן אֲבָר. וְרַבִּי מֵאִיר הִיא, דְּאָמַר הַכֹּל הוֹלֵךְ אַחַר הַמַּעֲמִיד. דְּתַנְיָא: כְּלֵי זְכוּכִית שֶׁנִּקְּבוּ וְהִטִּיף לְתוֹכָן אֲבָר, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: רַבִּי מֵאִיר מְטַמֵּא וַחֲכָמִים מְטַהֲרִין.

**William Davidson Edition - English:**
The Gemara answers that glass cannot usually be purified in a ritual bath. However, **with what are we dealing here? With** a special **case where** the glass vessels **were perforated and he dripped** molten **lead into them** to seal the hole. This *halakha* **is** in accordance with the opinion of **Rabbi Meir, who said: Everything follows** the nature of **the facilitator,** i.e., if an object that is not fit for use on its own is reinforced with a different material that facilitates its use, the entire object assumes the legal status of that material. Therefore, since the substance that sealed the holes in these glass vessels is lead, which can be purified through immersion like other metals, these glass vessels can also be purified in a ritual bath. **As it was taught** in a *baraita*: **Glass vessels that were perforated and one dripped lead into them; Rabban Shimon ben Gamliel said** that **Rabbi Meir deems them ritually impure and the Rabbis deem them ritually pure.**


###### Shabbat 15b:9
[Shabbat 15b:9](https://torahapp.org/share/book/Shabbat/r/15b:9)

אֶלָּא מֵעַתָּה

**William Davidson Edition - English:**
The Gemara asks further: **But if** that is **so,** and glass vessels are equated with earthenware vessels,