## Shabbat Daf 48b

###### Shabbat 48b:1
[Shabbat 48b:1](https://torahapp.org/share/book/Shabbat/r/48b:1)

מָה בֵּין זוֹ לִמְגוּפַת חָבִית. אֲמַר לֵיהּ רָבָא: זֶה חִיבּוּר, וְזֶה אֵינוֹ חִיבּוּר.

**William Davidson Edition - English:**
**What is** the difference **between this and the stopper of a** wine **barrel,** which the Sages permitted piercing on Shabbat in order to serve wine to guests? There, too, by piercing the stopper, he fashions a utensil. **Rava said to him:** The cases are not comparable: In **this** case, the neck opening of a shirt, it is considered a **connection,** i.e., it is an organic part of the weave of the fabric; whereas in **that** case, the stopper of the barrel, it is **not** considered a **connection.** Even though the stopper is sealed in place in the barrel, it is a separate entity. When the stopper is pierced, no new vessel is fashioned.


###### Shabbat 48b:2
[Shabbat 48b:2](https://torahapp.org/share/book/Shabbat/r/48b:2)

רָמֵי לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: תְּנַן: שְׁלָל שֶׁל כּוֹבְסִין, וְשַׁלְשֶׁלֶת שֶׁל מַפְתְּחוֹת, וְהַבֶּגֶד שֶׁהוּא תָּפוּר בְּכִלְאַיִם חִיבּוּר לַטּוּמְאָה — עַד שֶׁיַּתְחִיל לְהַתִּיר. אַלְמָא שֶׁלֹּא בִּשְׁעַת מְלָאכָה נָמֵי חִיבּוּר.

**William Davidson Edition - English:**
**Rabbi Yirmeya raised a contradiction before Rabbi Zeira. We learned** in a mishna: **The basting of launderers,** garments that a launderer sewed together with loose, temporary stitches to avoid losing them; **and a ring of keys; and a garment that was sewn with** a thread of **diverse kinds,** e.g., a woolen garment that was stitched with linen thread, which must be pulled out; even though they are attached only temporarily, as they will all eventually be separated, it is considered **a connection with regard to** issues of **ritual impurity.** If a source of ritual impurity comes into contact with one of the garments, they all become ritually impure, **until one** actually **begins to untie them,** thereby indicating that he does not want them attached. **Apparently,** even when these items are **not in use,** e.g., after the launderer finished laundering the clothes, it is **also** considered **a connection.**


###### Shabbat 48b:3
[Shabbat 48b:3](https://torahapp.org/share/book/Shabbat/r/48b:3)

וּרְמִינְהוּ: מַקֵּל שֶׁעֲשָׂאוֹ יָד לְקוּרְדּוֹם — חִיבּוּר לַטּוּמְאָה בִּשְׁעַת מְלָאכָה. בִּשְׁעַת מְלָאכָה — אִין, שֶׁלֹּא בִּשְׁעַת מְלָאכָה — לָא!

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from a different mishna: With regard to **a stick that one made into an axe handle,** it is considered **a connection** between the stick and the axe **with regard to** issues of **ritual impurity when in use.** If the axe comes into contact with a source of ritual impurity, the stick also becomes ritually impure, and vice versa. By inference: Only **when** the axe is actually **in use, yes,** it is considered a connection; **when** the axe is **not in use, no,** it is not considered a connection.


###### Shabbat 48b:4
[Shabbat 48b:4](https://torahapp.org/share/book/Shabbat/r/48b:4)

אֲמַר לֵיהּ: הָתָם שֶׁלֹּא בִּשְׁעַת מְלָאכָה אָדָם עָשׂוּי לְזוֹרְקוֹ לְבֵין הָעֵצִים, הָכָא שֶׁלֹּא בִּשְׁעַת מְלָאכָה נָמֵי נִיחָא לֵיהּ, דְּאִי מִיטַּנְּפוּ הָדַר מְחַוַּור לְהוּ.

**William Davidson Edition - English:**
Rabbi Zeira **said to** Rabbi Yirmeya: **There,** in the case of the axe, **when not in use, a person is likely to throw** the stick **into the wood** pile, as he is not particular about keeping them together. Therefore, it is not considered a connection with regard to ritual impurity. **Here,** with regard to the items listed in the first mishna, even **when not in use, he prefers** that they remain attached. In **that** way, **if they get dirty, he can launder them again,** as it is easier to wash one connected unit than several smaller swatches of fabric. Therefore, it is considered a connection with regard to ritual impurity.


###### Shabbat 48b:5
[Shabbat 48b:5](https://torahapp.org/share/book/Shabbat/r/48b:5)

בְּסוּרָא מַתְנוּ לַהּ לְהָא שְׁמַעְתָּא מִשְּׁמֵיהּ דְּרַב חִסְדָּא, בְּפוּמְבְּדִיתָא מַתְנוּ מִשְּׁמֵיהּ דְּרַב כָּהֲנָא, וְאָמְרִי לַהּ מִשְּׁמֵיהּ דְּרָבָא: מַאן תְּנָא הָא מִלְּתָא דַּאֲמוּר רַבָּנַן כׇּל הַמְחוּבָּר לוֹ הֲרֵי הוּא כָּמוֹהוּ?

**William Davidson Edition - English:**
**In Sura, they taught this** following ***halakha* in the name of Rav Ḥisda; in Pumbedita, they taught** it **in the name of Rav Kahana, and some say,** it was taught **in the name of Rava: Who** is the *tanna* who **taught this matter stated by the Sages:** The status of **anything connected to** an object **is like** that of the object with regard to ritual impurity?


###### Shabbat 48b:6
[Shabbat 48b:6](https://torahapp.org/share/book/Shabbat/r/48b:6)

אָמַר רַב יְהוּדָה אָמַר רַב: רַבִּי מֵאִיר הִיא. דִּתְנַן: בֵּית הַפַּךְ וּבֵית הַתַּבְלִין וּבֵית הַנֵּר שֶׁבַּכִּירָה מְטַמְּאִין בְּמַגָּע וְאֵין מְטַמְּאִין בָּאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said:** The *tanna* in question **is Rabbi Meir, as we learned** in a mishna: **The receptacle** for **the cruse** of oil, **and the receptacle** for **the spices, and the receptacle** for **the lamp that are in the stove become ritually impure through contact,** i.e., if the wall of the stove becomes ritually impure through contact with a creeping animal, the receptacles also become ritually impure. However, these receptacles **do not become ritually impure through air** space, i.e., if the creeping animal were inside the stove but did not come into contact with its walls, the stove itself becomes ritually impure, but the receptacles do not; this is **the statement of Rabbi Meir. And Rabbi Shimon deems** the receptacles **ritually pure,** even if the creeping animal came into actual contact with the stove.


###### Shabbat 48b:7
[Shabbat 48b:7](https://torahapp.org/share/book/Shabbat/r/48b:7)

בִּשְׁלָמָא לְרַבִּי שִׁמְעוֹן — קָסָבַר לָאו כְּכִירָה דָּמוּ. אֶלָּא לְרַבִּי מֵאִיר, אִי כְּכִירָה דָּמוּ — אֲפִילּוּ בַּאֲוִיר נָמֵי לִיטַּמּוּ. אִי לָאו כְּכִירָה דָּמוּ — אֲפִילּוּ בְּמַגָּע נָמֵי לָא לִיטַּמּוּ!

**William Davidson Edition - English:**
The Gemara analyzes this dispute: **Granted,** according **to** the opinion of **Rabbi Shimon; he holds** that these receptacles **are not** considered **like the stove** itself, and therefore they do not become ritually impure when the stove becomes ritually impure. **However,** according **to** the opinion of **Rabbi Meir,** it is difficult. **If** he holds that **they are** considered **like the stove** itself, then **even** if the creeping animal was **in the** stove’s **air space,** the receptacles **should also become ritually impure. If** he holds that **they are not** considered **like the stove** itself, then **even** if the creeping animal came **into contact** with the stove, the receptacles **should also not become ritually impure.**


###### Shabbat 48b:8
[Shabbat 48b:8](https://torahapp.org/share/book/Shabbat/r/48b:8)

לְעוֹלָם לָאו כְּכִירָה דָּמוּ וְרַבָּנַן הוּא דִּגְזַרוּ בְּהוּ. אִי גְּזַרוּ בְּהוּ, אֲפִילּוּ בָּאֲוִיר נָמֵי לִיטַּמּוּ!

**William Davidson Edition - English:**
The Gemara answers: **Actually,** by Torah law, the receptacles **are not** considered **like the stove** itself, **and the Sages are the ones who issued a decree** that **they** become ritually impure due to their proximity to the stove. The Gemara asks: **If** the Sages **issued a decree** that they become ritually impure, then **even** in the case where the creeping animal does not come into contact with the walls of the oven, but is merely **in** its **air** space, the receptacles **should also become ritually impure.**


###### Shabbat 48b:9
[Shabbat 48b:9](https://torahapp.org/share/book/Shabbat/r/48b:9)

עֲבַדוּ בְּהוּ רַבָּנַן הֶיכֵּרָא כִּי הֵיכִי דְּלָא אָתֵי לְמִשְׂרַף עֲלֵיהּ תְּרוּמָה וְקׇדָשִׁים.

**William Davidson Edition - English:**
The Gemara answers: **The Sages made a** conspicuous **distinction, so that** one will **not come to burn** his ***teruma* and** other **consecrated items because of it.** There is a severe prohibition to destroy *teruma* or consecrated items. If *teruma* becomes ritually impure, there is an obligation by Torah law to burn it; however, *teruma* that is ritually impure only by rabbinic decree is still fit by Torah law and may not be destroyed. Since there is concern that people will come to burn *teruma* even when doing so is prohibited, the Sages made a distinction, imposing ritual impurity on the receptacles only if the source of impurity came into physical contact with the walls of the stove, and not if it merely entered the stove’s airspace. In that way, it is clear that the ritual impurity is by rabbinic decree, and one will not come to burn *teruma* and consecrated objects due to that impurity.


###### Shabbat 48b:10
[Shabbat 48b:10](https://torahapp.org/share/book/Shabbat/r/48b:10)

תָּנוּ רַבָּנַן: מַסְפּוֹרֶת שֶׁל פְּרָקִים וְאִיזְמֵל שֶׁל רָהִיטְנֵי חִיבּוּר לַטּוּמְאָה, וְאֵין חִיבּוּר לַהַזָּאָה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: With regard to **scissors** made **of** component **parts** that are made to come apart **and the blade of a** carpenter’s **plane,** which can be removed from its handle, it is considered **a connection** between the components **with regard to** contracting **ritual impurity.** If one part becomes ritually impure, the other part becomes ritually impure as well. **However,** it is **not** considered **a connection with regard to** the **sprinkling** of the water of a purification offering. When water of purification is sprinkled on these implements in order to purify them from ritual impurity contracted through contact with a corpse (see Numbers 19:17–19), the water must be sprinkled on each part individually.


###### Shabbat 48b:11
[Shabbat 48b:11](https://torahapp.org/share/book/Shabbat/r/48b:11)

מָה נַפְשָׁךְ: אִי חִיבּוּר הוּא — אֲפִילּוּ לְהַזָּאָה נָמֵי, אִי לָאו חִיבּוּר הוּא — אֲפִילּוּ לְטוּמְאָה נָמֵי לָא! אָמַר רָבָא: דְּבַר תּוֹרָה בִּשְׁעַת מְלָאכָה חִיבּוּר — בֵּין לְטוּמְאָה בֵּין לְהַזָּאָה. וְשֶׁלֹּא בִּשְׁעַת מְלָאכָה — אֵינוֹ חִיבּוּר לֹא לְטוּמְאָה וְלֹא לְהַזָּאָה.

**William Davidson Edition - English:**
The Gemara asks: **Whichever** way **you** look at it, there is a difficulty: **If it is** considered **a connection,** it should be so considered **even** with regard **to sprinkling;** and **if it is not** considered **a connection,** it should **not** be so considered **even** with regard **to ritual impurity. Rava said: By Torah law, when in use,** it is considered **a connection, both** with regard **to ritual impurity** and with regard **to sprinkling. And when not in use,** even if the parts are now together, since they are made to eventually come apart and are typically dismantled, it is **neither** considered **a connection** with regard **to ritual impurity nor** with regard **to sprinkling.**