## Shabbat Daf 80b

###### Shabbat 80b:1
[Shabbat 80b:1](https://torahapp.org/share/book/Shabbat/r/80b:1)

תָּנוּ רַבָּנַן: הַמּוֹצִיא שֵׂיעָר כְּדֵי לְגַבֵּל בּוֹ אֶת הַטִּיט. [טִיט] לַעֲשׂוֹת פִּי כוּר שֶׁל צוֹרְפֵי זָהָב.

**William Davidson Edition - English:**
**The Sages taught: One who carries out hair** is liable in a measure **equivalent** to that which is used **to knead clay with it,** as hair would be mixed with clay to reinforce it. The measure that determines liability for carrying out **clay** is if it is sufficient **to make an opening for** the bellows to be placed in **a gold refiners’ crucible.**


###### Shabbat 80b:2
[Shabbat 80b:2](https://torahapp.org/share/book/Shabbat/r/80b:2)

סִיד כְּדֵי לָסוּד. תָּנָא: כְּדֵי לָסוּד אֶצְבַּע קְטַנָּה שֶׁבַּבָּנוֹת. אָמַר רַב יְהוּדָה אָמַר רַב: בְּנוֹת יִשְׂרָאֵל שֶׁהִגִּיעוּ לְפִירְקָן וְלֹא הִגִּיעוּ [לְשָׁנִים], בְּנוֹת עֲנִיִּים — טוֹפְלוֹת אוֹתָן בְּסִיד. בְּנוֹת עֲשִׁירִים — טוֹפְלוֹת אוֹתָן בְּסוֹלֶת, בְּנוֹת מְלָכִים — טוֹפְלוֹת אוֹתָן בְּשֶׁמֶן הַמּוֹר, שֶׁנֶּאֱמַר: ״שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמּוֹר״. מַאי שֶׁמֶן הַמּוֹר? רַב הוּנָא בַּר חִיָּיא אָמַר: סְטָכַת. רַב יִרְמְיָה בַּר אַבָּא אָמַר: שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ. תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אַנְפִּיקְנוּן — שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ. וְלָמָּה סָכִין אוֹתוֹ — שֶׁמַּשִּׁיר אֶת הַשֵּׂיעָר וּמְעַדֵּן הַבָּשָׂר.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **lime** is **equivalent** to that which is used **to spread** as a depilatory on the smallest of girls. A *tanna* **taught** in a *Tosefta*: In a measure **equivalent** to that which is used **to spread on the finger** of **the smallest of girls,** who would use lime to soften and pamper the skin. **Rav Yehuda said** that **Rav said** that initially, lime was used for a different purpose. It was used for **daughters of Israel who reached** physical **maturity, but had not** yet **reached the age** of maturity, and women who sought to remove hair for cosmetic purposes. **They would smear daughters of the poor with lime; they would smear daughters of the wealthy with fine flour; they would smear daughters of kings with *shemen hamor*, as it was stated:** “For so were the days of their anointing filled, **six months with *shemen hamor*”** (Esther 2:12). The Gemara asks: **What is *shemen hamor*? Rav Huna bar Ḥiyya said: *Setaket*. Rav Yirmeya bar Abba said:** It is **olive oil** extracted from an olive **that** has **not** yet **reached a third** of its growth; the acidic oil is effective as a depilatory. **It was taught** in a *baraita*: **Rabbi Yehuda says** that ***anfiknon*** is **olive oil** from an olive **that has not reached a third** of its growth. **And why is it spread** on the body? Because **it removes the hair and pampers the skin.**


###### Shabbat 80b:3
[Shabbat 80b:3](https://torahapp.org/share/book/Shabbat/r/80b:3)

רַב בִּיבִי הַוְיָא לֵיהּ בְּרַתָּא, טַפְלַהּ אֵבֶר אֵבֶר, שְׁקַל בָּהּ אַרְבַּע מֵאָה זוּזֵי. הֲוָה הָהוּא גּוֹי בְּשִׁבָבוּתֵיהּ. הַוְיָא לֵיהּ בְּרַתָּא, טַפְלַהּ בְּחַד זִימְנָא וּמֵתָה. אֲמַר: קְטַל רַב בִּיבִי לִבְרַתִּי. אָמַר רַב נַחְמָן: רַב בִּיבִי דְּשָׁתֵי שִׁיכְרָא — בָּעֲיָין בְּנָתֵיהּ טִפְלָא, אֲנַן דְּלָא שָׁתֵינַן שִׁיכְרָא — לָא בָּעֲיָין בְּנָתַן טִפְלָא.

**William Davidson Edition - English:**
With regard to lime, the Gemara relates: **Rav Beivai had a daughter. He smeared her** with lime **limb by limb** and, as a result, she became so beautiful that when marrying her off, **he received four hundred *zuz*** in gifts **for her** beyond her dowry. **There was a certain gentile in** Rav Beivai’s **neighborhood. He had a daughter** and wanted to do the same. **He smeared her** entire body with lime **at one time and she died. He said: Rav Beivai killed my daughter. Rav Naḥman said: Rav Beivai, who drinks beer, his daughters require** that they be **smeared** with lime, as beer causes hair growth; **we, who do not drink beer, our daughters do not require** that they be **smeared** with lime.


###### Shabbat 80b:4
[Shabbat 80b:4](https://torahapp.org/share/book/Shabbat/r/80b:4)

רַבִּי יְהוּדָה אוֹמֵר כְּדֵי לָסוּד כִּלְכּוּל. מַאי כִּלְכּוּל וּמַאי אַנְדִּיפֵי? אָמַר רַב: צִידְעָא וּבַת צִידְעָא. לְמֵימְרָא דְּשִׁיעוּרָא דְרַבִּי יְהוּדָה נְפִישׁ? הָא קַיְימָא לַן דְּשִׁיעוּרָא דְרַבָּנַן נְפִישׁ! זוּטָא מִדְּרַבָּנַן, וּנְפִישׁ מִדְּרַבִּי נְחֶמְיָה. מֵיתִיבִי, אָמַר רַבִּי: נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה בְּחָבוּט, וְדִבְרֵי רַבִּי נְחֶמְיָה בְּבֵיצַת הַסִּיד. וְאִי סָלְקָא דַעְתָּךְ צִידְעָא וּבַת צִידְעָא, אִידֵּי וְאִידֵּי חָבוּט? אֶלָּא אָמַר רַבִּי יִצְחָק, אָמְרִי דְּבֵי רַבִּי אַמֵּי — אַאַנְדִּיפָא.

**William Davidson Edition - English:**
We learned in the mishna: **Rabbi Yehuda says:** An amount **equivalent** to that which is used **to spread on** the hair that grows over **the temple [*kilkul*]** so that it will lie flat. Rabbi Neḥemya says: An amount equivalent to that which is used to spread on the temple [*andifi*] to remove fine hairs. The Gemara asks: **What is *kilkul* and what is *andifi*? Rav said: The temple and the area beneath the temple.** The Gemara asks: **Is that to say that the measure of Rabbi Yehuda is greater? Don’t we maintain that the measure of the Rabbis is greater?** The Gemara answers: Rabbi Yehuda’s measure is **smaller than** that **of the Rabbis and greater than** the measure of **Rabbi Neḥemya.** The Gemara **raises an objection** from a *baraita* where **Rabbi** Yehuda HaNasi **said: The statement of Rabbi Yehuda** and his measure **appear** to be correct **with regard to dissolved lime, and the statement of Rabbi Neḥemya** appears to be correct **with regard to blocks of lime. And if it should enter your mind that** these terms refer to **the temple and the area beneath the temple, both** that which is spread on **this,** *kilkul*, **and** that which is spread on **that,** *andifi*, are referring to **dissolved lime. Rather, Rabbi Yitzḥak said** that **the school of Rabbi Ami said:** When Rav Neḥemya said *andifi* he meant ***a’andifa*,** meaning the lime which was spread on the inside of earthenware vessels containing wine.


###### Shabbat 80b:5
[Shabbat 80b:5](https://torahapp.org/share/book/Shabbat/r/80b:5)

מַתְקִיף לַהּ רַב כָּהֲנָא: וְכִי אָדָם עוֹשֶׂה מְעוֹתָיו אַנְפָּרוֹת?! אֶלָּא אָמַר רַב כָּהֲנָא: שְׁנָתוֹת. כְּדִתְנַן: שְׁנָתוֹת הָיוּ בַּהִין — עַד כָּאן לַפָּר, עַד כָּאן לָאַיִל, עַד כָּאן לַכֶּבֶשׂ. וְאִיבָּעֵית אֵימָא: מַאי ״אַנְדִּיפָא״ — אַפּוּתָא. וְכִי הָא דְּהָהוּא בַּר גָּלִיל [דְּאִיקְּלַע לְבָבֶל], דַּאֲמַרוּ לֵיהּ: קוּם דְּרוֹשׁ לַנָא בְּ״מַעֲשֵׂה מֶרְכָּבָה״. אֲמַר לְהוּ: אֶדְרוֹשׁ לְכוּ כְּדִדְרַשׁ רַבִּי נְחֶמְיָה לְחַבְרֵיהּ. וּנְפַקָא עָרָעִיתָא מִן כּוּתְלָא וּמְחָתֵיהּ בְּאַנְדִּיפֵי וּמִית. וַאֲמַרוּ לֵיהּ: מִן דִּילֵיהּ דָּא לֵיהּ.

**William Davidson Edition - English:**
**Rav Kahana strongly objected to this: And does a person turn his money** into **a loss [*anparot*]?** In doing so, he ruins both the lime and the wine. **Rather, Rav Kahana said:** This lime is not placed inside the vessel, but it is used to make **markings** on the outside of the vessel to measure the contents of the vessel, **as we learned** in a mishna: In the Temple, **there were markings on the *hin*** vessel to measure wine. These would indicate that when it is filled **to here,** that is the measure of wine required **for** the libation of the sacrifice of **an ox,** half a *hin*; when it is filled **to here,** the measure of wine required **for** the libation of the sacrifice of **a ram,** a third of a *hin*; when it is filled **to here,** the measure of wine required **for** the libation of the sacrifice of **a sheep,** a quarter of a *hin*. **And if you wish, say** instead: **What is *andifa*?** It is **the forehead** upon which lime is smeared, not to remove hairs, but to pamper and soften the skin. Thick lime can be used for this purpose. **And** proof for that is cited from **a certain Galilean who happened to** come to **Babylonia, to whom they said: Stand** and **teach us** the esoteric **Act of the Divine Chariot [*Ma’aseh Merkava*]. He said to them: I will teach it to you as Rabbi Neḥemya taught** it **to his colleague. And a hornet emerged from the wall and stung him on his forehead [*andifi*] and he died.** Apparently, *andifi* means forehead. **And** with regard to the incident itself, **they said about him,** in a play on words: **From his own, that came to him [*min dilei da lei*].** He was punished for his arrogance in seeking to teach *Ma’aseh Merkava* publicly.


###### Shabbat 80b:6
[Shabbat 80b:6](https://torahapp.org/share/book/Shabbat/r/80b:6)

**מַתְנִי׳** אֲדָמָה — כְּחוֹתַם הַמַּרְצוּפִין, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים: כְּחוֹתַם הָאִיגְּרוֹת. זֶבֶל וָחוֹל הַדַּק — כְּדֵי לְזַבֵּל קֶלַח שֶׁל כְּרוּב, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים: כְּדֵי לְזַבֵּל כְּרֵישָׁא. חוֹל הַגַּס — כְּדֵי לִיתֵּן עַל מְלֹא כַּף סִיד. קָנֶה — כְּדֵי לַעֲשׂוֹת קוּלְמוֹס. וְאִם הָיָה עָבֶה אוֹ מְרוּסָּס — כְּדֵי לְבַשֵּׁל בּוֹ בֵּיצָה קַלָּה שֶׁבַּבֵּיצִים, טְרוּפָה וּנְתוּנָה בָּאִילְפָּס.

**William Davidson Edition - English:**
**MISHNA:** The measure that determines liability for carrying out **earth** on Shabbat is **equivalent to the seal of large sacks;** this is **the statement of Rabbi Akiva.** Earth was used to seal the openings of sacks so that any tampering would be evident. **And the Rabbis say:** The measure for liability is much smaller, **equivalent to the seal of letters.** The measure that determines liability for carrying out **manure and fine sand** is **equivalent** to that which is used **to fertilize** one **stalk of cabbage;** this is **the statement of Rabbi Akiva. And the Rabbis say:** The measure that determines liability for carrying it out is **equivalent** to that which is used **to fertilize a leek,** which is less than that used for cabbage. The measure that determines liability for carrying out **coarse sand** is **equivalent** to that which is used **to place on a full spoon of plaster.** The measure that determines liability for carrying out **a reed** is **equivalent** to that which is used **to make a quill. And if** the reed **was thick** and unfit for writing, **or** if it was **fragmented,** its measure for liability is **equivalent** to that which is used **to cook an egg most easily** cooked, one that is already **beaten and placed in a stew pot.**


###### Shabbat 80b:7
[Shabbat 80b:7](https://torahapp.org/share/book/Shabbat/r/80b:7)

**גְּמָ׳** עַל מְלֹא כַּף סִיד. תָּנָא: כְּדֵי לִיתֵּן עַל פִּי כַּף שֶׁל סַיָּידִין. מַאן תְּנָא דְּחוֹל מְעַלֵּי לֵיהּ לְסִיד? אָמַר רַב חִסְדָּא: רַבִּי יְהוּדָה הִיא, דְּתַנְיָא: לֹא יָסוּד אָדָם אֶת בֵּיתוֹ בְּסִיד, אֶלָּא אִם כֵּן עֵירַב בּוֹ תֶּבֶן אוֹ חוֹל. רַבִּי יְהוּדָה אוֹמֵר: תֶּבֶן מוּתָּר, חוֹל אָסוּר — מִפְּנֵי שֶׁהוּא טְרַכְסִיד. רָבָא אָמַר: אֲפִילּוּ תֵּימָא רַבָּנַן — קִילְקוּלוֹ זֶהוּ תִּיקּוּנוֹ.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna: The measure that determines liability for carrying out **coarse sand** is equivalent to that which is used **to place on a full spoon of plaster.** A *tanna* **taught** in a *Tosefta*: An amount **equivalent** to that which is **placed on the opening of a plasterer’s trowel,** and not on a spoon used for eating. The Gemara asks: **Who is** the ***tanna*** who holds that **sand is beneficial for plaster** and is, therefore, mixed with it? **Rav Ḥisda said: It is Rabbi Yehuda, as it was taught** in a *baraita*: In mourning the destruction of the Temple, **one may not plaster his house with plaster,** which is white, **unless he mixed straw or sand in it,** which will make the color off-white and less attractive. **Rabbi Yehuda says: Straw is permitted,** but **sand is prohibited because** when mixed with plaster it forms white **cement [*teraksid*].** Apparently, Rabbi Yehuda holds that sand is typically mixed with plaster. **Rava said: Even if you say that** our mishna is in accordance with the opinion of **the Rabbis** who disagree with Rabbi Yehuda, we can say that **its ruination is its improvement.** Even though the Rabbis hold that mixing sand with plaster is not beneficial, since following the destruction of the Temple only partially ruined plaster may be used, adding sand to plaster enables its use.


###### Shabbat 80b:8
[Shabbat 80b:8](https://torahapp.org/share/book/Shabbat/r/80b:8)

קָנֶה כְּדֵי לַעֲשׂוֹת קוּלְמוֹס. תָּנָא: קוּלְמוֹס הַמַּגִּיעַ לְקִשְׁרֵי אֶצְבְּעוֹתָיו. בָּעֵי רַב אָשֵׁי: קֶשֶׁר הָעֶלְיוֹן אוֹ קֶשֶׁר הַתַּחְתּוֹן? תֵּיקוּ.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **a reed** is **equivalent** to that which is used **to make a quill.** The size of the quill was not specified. A *tanna* **taught** in a *Tosefta*: This refers to **a quill that reaches to the joints of one’s fingers. Rav Ashi raised a dilemma:** Is this referring to **the upper joint** of the fingers, **or the lower joint?** No resolution was found to this dilemma, and therefore **let it stand** unresolved.


###### Shabbat 80b:9
[Shabbat 80b:9](https://torahapp.org/share/book/Shabbat/r/80b:9)

וְאִם הָיָה עָבֶה כּוּ׳. תָּנָא: טְרוּפָה בְּשֶׁמֶן וּנְתוּנָה בָּאִילְפָּס. אֲמַר לֵיהּ מָר בְּרֵיהּ דְּרָבִינָא לִבְרֵיהּ: מִי שְׁמִיעַ לָךְ בֵּיצָה קַלָּה מַאי הִיא? אֲמַר לֵיהּ: בֵּיעֲתָא דְצִילְצְלָא. מַאי טַעְמָא — מִשּׁוּם דְּזוּטְרָא? אֵימָא: דְּצִיפַּרְתָּא! אִישְׁתִּיק. אֲמַר לֵיהּ: מִידֵּי שְׁמִיעַ לָךְ בְּהָא? [אֲמַר לֵיהּ: הָכִי] אָמַר רַב שֵׁשֶׁת: בֵּיצַת תַּרְנְגוֹלֶת. וּמַאי קָרוּ לַהּ ״בֵּיצָה קַלָּה״ — שִׁיעֲרוּ חֲכָמִים, אֵין לָךְ בֵּיצָה קַלָּה לְבַשֵּׁל יוֹתֵר מִבֵּיצַת תַּרְנְגוֹלֶת. וּמַאי שְׁנָא כׇּל שִׁיעוּרֵי שַׁבָּת כִּגְרוֹגֶרֶת וְהָכָא כְּבֵיצָה? אֲמַר לֵיהּ, הָכִי אָמַר רַב נַחְמָן: כִּגְרוֹגֶרֶת מִבֵּיצָה קַלָּה.

**William Davidson Edition - English:**
We learned in the mishna: **And if** the reed **was thick** and unfit for writing, it is considered as fuel, and its measure for liability is equivalent to that which is used to cook a beaten egg. A *tanna* **taught** in a *Tosefta*: **Beaten** means beaten **in oil and placed in a stew pot. Mar, son of Ravina, said to his son: Have you heard what an egg** cooked **easily is? He said to him: The egg of a turtledove.** He asked his father: **What is the reason?** Is it **because** it **is small?** If so, **say** the egg **of a sparrow. He was silent** and had no explanation. He subsequently asked his father: **Have you heard** anything **about this? He said to him** that **Rav Sheshet said as follows:** This refers to **the egg of a chicken. And what** is the reason that **they call it an egg** cooked **easily?** Because **the Sages estimated** that **there is no egg easier to cook than the egg of a chicken.** He asked his father: **And what is different** about this measure? **All measures of** prohibited labors on **Shabbat** involving food are **a dried fig-bulk, and here** the measure is **like an egg** cooked easily? **He said to him** that **Rav Naḥman said as follows:** He is liable for carrying out **a dried fig-bulk from an egg** cooked **easily,** not the entire egg.