## Shabbat Daf 77b

###### Shabbat 77b:1
[Shabbat 77b:1](https://torahapp.org/share/book/Shabbat/r/77b:1)

״גַּרְאִינִין״, אוֹ ״גַרְעִינִין״? אָמַר רָבָא בַּר עוּלָּא: ״וְנִגְרַע מֵעֶרְכֶּךָ״.

**William Davidson Edition - English:**
In the mishna at the end of the previous chapter we learned that the measure that determines liability for carrying out foods is calculated without their seeds [*garinin*]. Is the correct version ***garinin*** with an *alef* **or *garinin*** with an *ayin*? **Rava bar Ulla said:** It is with an *ayin*, since it stems from the same root as: **“And it shall be subtracted [*venigra*** with an *ayin*] **from your valuation”** (Leviticus 27:18).


###### Shabbat 77b:2
[Shabbat 77b:2](https://torahapp.org/share/book/Shabbat/r/77b:2)

אִיבַּעְיָא לְהוּ: ״אוֹמְמוֹת״, אוֹ ״עוֹמְמוֹת״? אָמַר רַב יִצְחָק בַּר אַבְדִּימִי: ״אֲרָזִים לֹא עֲמָמֻהוּ בְּגַן אֱלֹהִים״.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: Do we describe dimming coals as ***omemot*** with an *alef* **or *omemot*** with an *ayin*? **Rav Yitzḥak bar Avdimi said:** It is written with an *ayin*, as it is stated: **“The cedars in the garden of God could not hide it [*amamuhu*** with an *ayin*]” (Ezekiel 31:8).


###### Shabbat 77b:3
[Shabbat 77b:3](https://torahapp.org/share/book/Shabbat/r/77b:3)

אִיבַּעְיָא לְהוּ: ״מְאַמְּצִין״ תְּנַן, אוֹ ״מְעַמְּצִין״. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: ״וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע״.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: With regard to closing the eyes of the dead, **did we learn** in the mishna ***me’amtzin*** with an *alef*, **or *me’amtzin*** with an *ayin*? **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** It is written with an *ayin* as it is stated: **“And closes [*ve’otzem*** with an *ayin*] **his eyes from seeing evil”** (Isaiah 33:15).


###### Shabbat 77b:4
[Shabbat 77b:4](https://torahapp.org/share/book/Shabbat/r/77b:4)

תָּנוּ רַבָּנַן: הַמּוֹצִיא חָלָב שֶׁל בְּהֵמָה כְּדֵי גְמִיאָה. חָלָב שֶׁל אִשָּׁה וְלוֹבֶן שֶׁל בֵּיצָה — כְּדֵי לִיתֵּן בִּמְשִׁיפָא שֶׁל קִילוֹר. [קִילוֹר] כְּדֵי לָשׁוּף בְּמַיִם. בָּעֵי רַב אָשֵׁי: כְּדֵי שִׁיפָה, אוֹ כְּדֵי אֲחִיזָה וְשִׁיפָה? תֵּיקוּ.

**William Davidson Edition - English:**
With regard to carrying out milk, **the Sages taught:** One who carries out **the milk of an animal** on Shabbat is liable only for a measure **equivalent to** that which is **swallowed** in one gulp. The measure that determines liability for carrying out **a woman’s milk and the white of an egg** is **equivalent** to that which is used **to place on** the part of **an eye bandage** upon which the ointment is placed directly **on the wound.** And the aforementioned **eye bandage** must be **sufficiently** large to use it **to rub** both his eyes **with water. Rav Ashi raised a dilemma:** Is the measure that determines liability for the bandage **equivalent to** that with which water can be **rubbed** on both eyes, **or** is it **equivalent to** that which can be **held and rubbed?** Is the part of the bandage held in his hand when applying the bandage to his eyes also taken into account? No resolution was found for this dilemma. Therefore, **let it stand** unresolved.


###### Shabbat 77b:5
[Shabbat 77b:5](https://torahapp.org/share/book/Shabbat/r/77b:5)

דְּבַשׁ כְּדֵי לִיתֵּן עַל הַכָּתִית. תָּנָא: כְּדֵי לִיתֵּן עַל פִּי כָתִית. בָּעֵי רַב אָשֵׁי: ״עַל כָּתִית״ — אַפּוּמָּא דְּכוּלַּהּ כָּתִית, אוֹ דִילְמָא אַמּוּרְשָׁא קַמָּא דְּכָתִית, לְאַפּוֹקֵי הוּדְרָנָא דְּלָא — תֵּיקוּ.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **honey** is **equivalent** to that which is used **to place on a sore** caused by chafing. A *tanna* **taught** in a *Tosefta*: The precise measure is **equivalent to** that which is **placed on the opening of a sore,** i.e., on the wound itself. **Rav Ashi raised a dilemma:** Does the term **on a sore** mean the measure of honey spread **on the opening of the entire sore; or, perhaps** it means the measure spread **on the primary protuberance** of the **sore, to the exclusion of the surrounding** area upon which he does **not** spread honey? No resolution was found for this dilemma either. Therefore, **let it stand** unresolved.


###### Shabbat 77b:6
[Shabbat 77b:6](https://torahapp.org/share/book/Shabbat/r/77b:6)

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ לֹא בָּרָא דָּבָר אֶחָד לְבַטָּלָה. בָּרָא שַׁבְּלוּל — לְכָתִית. בָּרָא זְבוּב — לְצִירְעָה. יַתּוּשׁ — לְנָחָשׁ. וְנָחָשׁ — לַחֲפָפִית. וּסְמָמִית — לְעַקְרָב. הֵיכִי עָבֵיד לֵיהּ — מַיְיתֵי חֲדָא אוּכָּמָא וַחֲדָא חִיוָּרָא, וְשָׁלְקִי לְהוּ וְשָׁיְיפִי לֵיהּ.

**William Davidson Edition - English:**
On the subject of sores, the Gemara cites a statement referring to one of the methods for healing a sore. **Rav Yehuda said** that **Rav said: Everything that the Holy One, Blessed be He, created in His world, He did not create anything for naught. He created a snail** as a remedy **for a sore; He created a fly** to be crushed and spread as a remedy **on a wasp** sting; He created a **mosquito** as a remedy **for a snake** bite; **and** He created the **snake** itself as a remedy **for a** skin **rash; and** He created **a gecko** as a remedy **for a scorpion** bite. The Gemara explains: **How does** one **implement** the remedy? **He brings** two geckos, **one black and one white, cooks them, and spreads** the resulting ointment on the affected area.


###### Shabbat 77b:7
[Shabbat 77b:7](https://torahapp.org/share/book/Shabbat/r/77b:7)

תָּנוּ רַבָּנַן, חֲמִשָּׁה אֵימוֹת הֵן אֵימַת חַלָּשׁ עַל גִּבּוֹר: אֵימַת מַפְגִּיעַ עַל הָאֲרִי, אֵימַת יַתּוּשׁ עַל הַפִּיל, אֵימַת סְמָמִית עַל הָעַקְרָב, אֵימַת סְנוּנִית עַל הַנֶּשֶׁר, אֵימַת כִּילְבִּית עַל לִוְיָתָן. אָמַר רַב יְהוּדָה אָמַר רַב: מַאי קְרָא — ״הַמַּבְלִיג שֹׁד עַל עָז״.

**William Davidson Edition - English:**
With regard to these creatures, the Gemara cites that which **our Sages taught: There are five dreads,** i.e., **dread** that **the weak** cast **over** the **mighty: The dread of the *mafgia*,** a small creature, **over the lion; the dread of the mosquito over the elephant; the dread of the gecko over the scorpion; the dread of the swallow over the eagle; the dread of the *kilbit*,** a small fish, **over a whale. Rav Yehuda said** that **Rav said: What** is **the verse** that alludes to these matters? As it is written: **“He that causes destruction [*shod*] to flash upon the mighty,** so that destruction comes upon the fortress” (Amos 5:9), which is interpreted as: He who lifts the downtrodden [*shadud*] over the mighty.


###### Shabbat 77b:8
[Shabbat 77b:8](https://torahapp.org/share/book/Shabbat/r/77b:8)

רַבִּי זֵירָא אַשְׁכַּח לְרַב יְהוּדָה דַּהֲוָה קָאֵי אַפִּיתְחָא דְּבֵי חֲמוּהּ, וְחַזְיֵיהּ דַּהֲוָה בְּדִיחָא דַּעְתֵּיהּ, וְאִי בָּעֵי מִינֵּיהּ כׇּל חֲלָלֵי עָלְמָא הֲוָה אָמַר לֵיהּ. אֲמַר לֵיהּ: מַאי טַעְמָא עִיזֵּי מְסַגָּן בְּרֵישָׁא וַהֲדַר אִימְּרֵי? אֲמַר לֵיהּ כִּבְרִיָּיתוֹ שֶׁל עוֹלָם, דִּבְרֵישָׁא חֲשׁוֹכָא וַהֲדַר נְהוֹרָא. מַאי טַעְמָא הָנֵי מְכַסְּיָין וְהָנֵי מְגַלְּיָין? הָנֵי דְּמִכַּסִּינַן מִינַּיְיהוּ — מְכַסְּיָין, וְהָנֵי דְּלָא מִכַּסִּינַן מִינַּיְיהוּ — מְגַלְּיָין. מַאי טַעְמָא גַּמְלָא זוּטַר גְּנוּבְתֵּיהּ? מִשּׁוּם דְּאָכֵל כִּיסֵי. מַאי טַעְמָא תּוֹרָא אֲרִיכָא גְּנוּבְתֵּיהּ? מִשּׁוּם דְּדָיֵיר בְּאַגְמֵי, וּבָעֵי לְכַרְכּוֹשֵׁי בָּקֵי.

**William Davidson Edition - English:**
On the topic of the nature of the world, the Gemara relates that **Rabbi Zeira found Rav Yehuda, who was standing at the entrance of his father-in-law’s house, and observed that he was in an** especially **cheerful mood. And** Rabbi Zeira understood that **were he to ask** Rabbi Yehuda **about anything in the** entire **world, he would tell him** the answer. He therefore posed questions to him on a variety of topics unrelated to *halakha*. He asked: **Why do goats walk in front** of the flock **and then ewes** follow? **He said to him:** It **is** just **as** it was **in the creation of the world, which at first was dark and then light** followed. Goats, which are typically black, precede the ewes, which are typically white. And he asked: **Why are** the genitals of **these** ewes **covered** with a tail, **whereas these** goats **are exposed?** He answered: **These** ewes, whose wool **we** use to **cover ourselves,** are rewarded in that they are **covered; and those** goats, whose hair **we do not** use to **cover ourselves,** are **exposed.** And he asked: **Why is the camel’s tail short?** He answered: **Because** a camel **eats thorns,** and a long tail would become entangled in the thorns. And he asked: **Why is the ox’s tail long?** He answered: **Because** the ox **lives in a swamp and must fend off mosquitoes.**


###### Shabbat 77b:9
[Shabbat 77b:9](https://torahapp.org/share/book/Shabbat/r/77b:9)

מַאי טַעְמָא קַרְנָא דְקַמְצָא רַכִּיכָא? מִשּׁוּם דְּדָיְירָא בְּחִילְפֵי, וְאִי קַשְׁיָא — נָדְיָא וּמִתְעַוְּורָא. דְּאָמַר שְׁמוּאֵל: הַאי מַאן דְּבָעֵי דְּלִיסַמְּיֵהּ לְקַמְצָא — לִשְׁלְפִינְהוּ לְקַרְנֵיהּ. מַאי טַעְמָא הַאי תִּימְרָא דְתַרְנְגוֹלְתָּא מִדְּלֵי לְעֵילָּא? דְּדָיְירִי אַדַּפֵּי, וְאִי עָיֵיל קֻטְרָא — מִתְעַוְּורָא. ״דַּשָּׁא״ — דֶּרֶךְ שָׁם. ״דַּרְגָּא״ — דֶּרֶךְ גַּג. ״מַתְכּוּלִיתָא״ — מָתַי תִּכְלֶה דָּא. ״בֵּיתָא״ — בֹּא וְאִיתֵּיב (בַּהּ). ״בִּיקְתָּא״ — בֵּי עָקְתָא.

**William Davidson Edition - English:**
He continued to ask: **Why is the grasshopper’s antenna soft?** He answered: **Because** it **lives in the plains** among the grass, **and if** the antenna **were hard it would break and** the **grasshopper would go blind.** When the grasshopper loses its antenna it is unable to move, **as Shmuel said: One who seeks to blind a grasshopper should remove its antenna.** And he asked: **Why does the chicken’s** lower **eyelid cover the upper one?** He answered: **Because** a chicken **lives on rafters** in houses, **and if the smoke** from the houses **were to enter** its eyes without the protection of the eyelid, it **would go blind.** He asked further: Why is a door called ***dasha*** in Aramaic? He said to him: It is an acronym for ***derekh sham*,** which means through there. Why is a stair called ***darga*?** He said to him: It is an acronym for ***derekh gag*,** which means the way to the roof. Why are spices called ***mitkolita*?** He said to him: It is an acronym for ***matai tikhleh da*,** which means when will this be finished. Since spices are used sparingly, they last a long time. Why is a house called ***beita*?** He said to him: It is an acronym for ***bo ve’eitiv ba*,** which means come and I will sit in it. Why is a small house called ***bikta*?** He said to him: It is an acronym for ***bei akta*,** which means a narrow house.


###### Shabbat 77b:10
[Shabbat 77b:10](https://torahapp.org/share/book/Shabbat/r/77b:10)

״כּוּפְתָּא״ — כּוּף וְתִיב. ״לִבְנֵי״ — לִבְנֵי בְּנֵי. ״הוּצָא״ — חֲצִיצָה. ״חַצְבָּא״ — שֶׁחוֹצֵב מַיִם מִן הַנָּהָר. ״כּוּזָה״ — כָּזֶה. ״שׁוּטִיתָא״ — שְׁטוּתָא. ״מְשִׁיכְלָא״ — מָאשֵׁי כּוֹלָּא. ״מְשִׁיכְלְתָא״ — מָשְׁיָא כַּלְּתָא. ״אֲסִיתָא״ — חַסִּירְתָּא. ״בּוּכְנָה״ — בּוֹא וְאַכֶּנָּה.

**William Davidson Edition - English:**
A barrel is called ***kufta*,** which is an acronym for ***kuf vetiv*,** which means turn it over and sit. Bricks are called ***livnei*,** which is an allusion to ***livnei benei*,** which means for the children of children. A fence made of thorns is called ***hutza*** and Rav Yehuda said that it is merely a ***ḥatzitza*,** which means partition, as opposed to a true fence. A jug used for drawing water is called a ***ḥatzba* because it hews [*ḥotzev*] water from the river.** A small jug is called ***kuza*,** alluding to ***kazeh*,** which means: Give me one like that. Myrtle branches with which people dance at a wedding are called ***shutita*,** an allusion to ***shetuta*,** which means madness, as the frenzied dancing appears to be madness. The large vessel used for washing is called ***meshikhla*,** which is an acronym for ***mashei kula*,** which means: It washes all. A small vessel used for washing is called ***mashkhilta*,** and Rav Yehuda explained that it is an acronym for ***mashya kalta*,** which means: It washes the bride. A mortar is called ***asita*,** alluding to ***ḥasirta*,** which means lacking, since it has a large cavity. The pestle that is inserted into the mortar for pounding its contents is called ***bukhna*,** which is an acronym for ***bo ve’akkena*,** which means: Come and I will strike it.


###### Shabbat 77b:11
[Shabbat 77b:11](https://torahapp.org/share/book/Shabbat/r/77b:11)

״לְבוּשָׁה״ — לֹא בּוּשָׁה. ״גְּלִימָא״ — שֶׁנַּעֲשָׂה בּוֹ כְּגֹלֶם. ״גּוּלְּתָא״ — גַּלִּי וְאִיתֵּיב. ״פּוּרְיָא״ — שֶׁפָּרִין וְרָבִין עָלֶיהָ. ״בּוֹר זִינְקָא״ — בּוֹר זֶה נָקִי. ״סוּדָרָא״ — סוֹד ה׳ לִירֵאָיו. ״אַפַּדְנָא״ — אַפִּיתְחָא דֵּין. תָּנוּ רַבָּנַן: שְׁלֹשָׁה כׇּל זְמַן שֶׁמַּזְקִינִין מוֹסִיפִין גְּבוּרָה, וְאֵלּוּ הֵן: דָּג, וְנָחָשׁ, וַחֲזִיר.

**William Davidson Edition - English:**
An outer garment is called ***levusha*,** which is an acronym for ***lo busha*,** which means no shame, as one who is clothed is no longer ashamed. A broad outer garment is called ***gelima*,** an allusion to the fact that, by wearing it, one **is transformed into** an amorphous **golem-like** figure, as his limbs are indistinguishable. A beautiful coat is termed ***golta*,** which is an acronym for ***geli ve’eitiv*,** which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty. A bed is called ***purya*,** an allusion to the fact that people ***parin veravin*,** which means procreate, **upon it.** An empty pit is called ***bor zinka*,** which is an acronym for ***bor ze naki*,** which means that this pit is empty of water. The head covering of Torah scholars is called ***sudara*,** an acronym for *sod yareh*, which is a reference to the verse: **“The counsel of the Lord is with them who fear Him [*sod Hashem lire’av*]”** (Psalms 25:14). A palace is called ***apadna*,** which is an acronym for ***apitḥa dein*,** meaning: To this entrance all come. The Gemara cites an additional *baraita* related to the nature of the creatures. There are **three** creatures **that grow mightier with age, and they are** the **fish, and** the **snake, and the pig.**


###### Shabbat 77b:12
[Shabbat 77b:12](https://torahapp.org/share/book/Shabbat/r/77b:12)

שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן. אָמְרִי דְּבֵי רַבִּי יַנַּאי שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן שֶׁל קָטָן בֶּן יוֹמוֹ. מֵיתִיבִי: שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן, וְקָטָן בֶּן יוֹמוֹ. מַאי לָאו: אֵבֶר קָטָן דְּגָדוֹל, וְאֵבֶר גָּדוֹל שֶׁל קָטָן בֶּן יוֹמוֹ! אָמְרִי לָךְ דְּבֵי רַבִּי יַנַּאי — לָא, הָכִי קָאָמַר: שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן, שֶׁל קָטָן בֶּן יוֹמוֹ.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **oil** is **equivalent** to that which is used **to spread on a small limb. The school of Rabbi Yannai said** it should be explained as follows: The measure that determines liability for carrying out **oil** is **equivalent** to that which is used **to spread on** a **small limb of a day-old child.** The Gemara **raises an objection** from a *baraita*: The measure that determines liability for carrying out **oil** is **equivalent** to that which is used **to spread on a small limb and a day-old child. Does this not** mean: **A small limb** of **an adult and a large limb of a day-old child?** The Gemara rejects this: **The school of Rabbi Yannai** could have **said to you: No, this is what** the *baraita* **is saying:** The measure that determines liability for carrying out **oil** is **equivalent** to that which is used **to spread on a small limb,** and the small limb in question is that of a **day-old child.**


###### Shabbat 77b:13
[Shabbat 77b:13](https://torahapp.org/share/book/Shabbat/r/77b:13)

לֵימָא כְּתַנָּאֵי? שֶׁמֶן כְּדֵי לָסוּךְ אֵבֶר קָטָן, וְקָטָן בֶּן יוֹמוֹ — דִּבְרֵי רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רַבִּי נָתָן אוֹמֵר: כְּדֵי לָסוּךְ אֵבֶר קָטָן. מַאי לָאו בְּהָא קָמִיפַּלְגִי: דְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר סָבַר אֵבֶר קָטָן שֶׁל קָטָן, וְרַבִּי נָתָן סָבַר אֵבֶר קָטָן דְּגָדוֹל, אוֹ אֵבֶר גָּדוֹל דְּקָטָן. אֲבָל אֵבֶר קָטָן שֶׁל קָטָן בֶּן יוֹמוֹ — לָא. לָא, דְּכוּלֵּי עָלְמָא אֵבֶר קָטָן דְּקָטָן בֶּן יוֹמוֹ לָא,

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that this is **parallel to** a dispute between ***tanna’im*,** as it was taught in a *baraita*: The measure that determines liability for carrying out **oil** is **equivalent** to that which is used **to spread on a small limb and a day-old child;** this is **the statement of Rabbi Shimon ben Elazar. Rabbi Natan says: Equivalent** to that which is used **to spread on a small limb. Is it not that they disagree about** the following? **Rabbi Shimon ben Elazar holds:** It refers to **a small limb of a small** child, and **Rabbi Natan holds:** The measure for liability is equivalent to that which is used to spread on **a small limb** of **an adult or a large limb** of **a child, but** for a measure equivalent to that which is used to spread on **a small limb of a day-old child, no,** one is exempt. The Gemara rejects this: **No, everyone agrees** that for carrying out oil in a measure equivalent to that which is used to spread on **a small limb of a day-old child, no,** one is exempt,