## Shabbat Daf 82a

###### Shabbat 82a:1
[Shabbat 82a:1](https://torahapp.org/share/book/Shabbat/r/82a:1)

דְּלָא מִקַּנַּח לְכוּ בְּחַסְפָּא, וְלָא קְטִיל לְכוּ כִּינָּא אַמָּנַיְיכוּ, וְלָא שְׁלִיף לְכוּ יַרְקָא וַאֲכִיל לְכוּ מִכִּישָּׁא דְּאָסַר גִּינָּאָה.

**William Davidson Edition - English:**
**as you do not clean** yourselves **with an earthenware shard, and you do not kill lice on your garments, and you do not pull out a vegetable and eat it** before you untie **the bundle that was tied by the gardener?** This implies that all these actions carry with them the danger of witchcraft.


###### Shabbat 82a:2
[Shabbat 82a:2](https://torahapp.org/share/book/Shabbat/r/82a:2)

אֲמַר לֵיהּ רַב הוּנָא לְרַבָּה בְּרֵיהּ: מַאי טַעְמָא לָא שְׁכִיחַתְּ קַמֵּיהּ דְּרַב חִסְדָּא, דִּמְחַדְּדָן שְׁמַעְתָּתֵיהּ? אֲמַר לֵיהּ: מַאי אֵיזִיל לְגַבֵּיהּ? דְּכִי אָזֵילְנָא לְגַבֵּיהּ מוֹתִיב לִי בְּמִילֵּי דְעָלְמָא. אָמַר לִי: מַאן דְּעָיֵיל לְבֵית הַכִּסֵּא לָא לִיתֵּיב בְּהֶדְיָא, וְלָא לִיטְרַח טְפֵי — דְּהַאי כַּרְכַּשְׁתָּא אַתְּלָת שִׁינֵּי יָתֵיב, דִילְמָא מִשְׁתַּמְטִי שִׁינֵּי דְכַרְכַּשְׁתָּא וְאָתֵי לִידֵי סַכָּנָה. אֲמַר לֵיהּ: הוּא עָסֵיק בְּחַיֵּי דִּבְרִיָּיתָא וְאַתְּ אָמְרַתְּ בְּמִילֵּי דְעָלְמָא?! כׇּל שֶׁכֵּן זִיל לְגַבֵּיהּ.

**William Davidson Edition - English:**
**Rav Huna said to his son Rabba: What is the reason that you are not** to be **found** among those who study **before Rav Ḥisda, whose *halakhot* are incisive?** Rabba **said to him:** For **what** purpose **should I go to him? When I go to him, he sits me down** and occupies me **in mundane matters** not related to Torah. For example, **he said to me: One who enters a bathroom should not sit down immediately and should not exert** himself **excessively** because **the rectum rests upon three teeth,** the muscles that hold it in place, and there is concern **lest the teeth of** the **rectum dislocate** through exertion **and he come to danger.** Rav Huna **said** to his son Rabba: **He is dealing with** matters crucial to **human life, and you say** that he is dealing **with mundane matters?** Now that I know what you meant, **all the more so go before him.**


###### Shabbat 82a:3
[Shabbat 82a:3](https://torahapp.org/share/book/Shabbat/r/82a:3)

הָיוּ לְפָנָיו צְרוֹר וָחֶרֶס, רַב הוּנָא אָמַר: מְקַנֵּחַ בַּצְּרוֹר וְאֵין מְקַנֵּחַ בַּחֶרֶס, וְרַב חִסְדָּא אָמַר: מְקַנֵּחַ בַּחֶרֶס וְאֵין מְקַנֵּחַ בַּצְּרוֹר. מֵיתִיבִי: הָיוּ לְפָנָיו צְרוֹר וָחֶרֶס — מְקַנֵּחַ בַּחֶרֶס וְאֵין מְקַנֵּחַ בַּצְּרוֹר, תְּיוּבְתָּא דְרַב הוּנָא! תַּרְגְּמַהּ רַפְרָם בַּר פָּפָּא קַמֵּיהּ דְּרַב חִסְדָּא אַלִּיבָּא דְרַב הוּנָא: בְּאוֹגְנֵי כֵּלִים.

**William Davidson Edition - English:**
The Gemara continues to discuss these *halakhot*. **Rav Huna said:** One who relieves himself and needs to wipe and **has before him a stone and an earthenware** shard, **wipes with the stone and does not wipe with the earthenware** shard, since he might injure himself. **And Rav Ḥisda said: He wipes with the earthenware** shard **and does not wipe with the stone,** which is set-aside. The Gemara **raises an objection** from a *baraita*: **If one had before him a stone and an earthenware** shard, **he wipes with the earthenware** shard **and does not wipe with the stone.** That is a **conclusive refutation** of the opinion of **Rav Huna. Rafram bar Pappa explained it before Rav Ḥisda in accordance** with the opinion **of Rav Huna:** It is not referring to earthenware shards, but to **the** smooth **rims of vessels,** which pose no danger.


###### Shabbat 82a:4
[Shabbat 82a:4](https://torahapp.org/share/book/Shabbat/r/82a:4)

הָיוּ לְפָנָיו צְרוֹר וַעֲשָׂבִים, רַב חִסְדָּא וְרַב הַמְנוּנָא, חַד אָמַר: מְקַנֵּחַ בַּצְּרוֹר וְאֵין מְקַנֵּחַ בָּעֲשָׂבִים, וְחַד אָמַר: מְקַנֵּחַ בָּעֲשָׂבִים וְאֵין מְקַנֵּחַ בַּצְּרוֹר. מֵיתִיבִי: הַמְקַנֵּחַ בְּדָבָר שֶׁהָאוּר שׁוֹלֶטֶת בּוֹ שִׁינָּיו הַתַּחְתּוֹנוֹת נוֹשְׁרוֹת! לָא קַשְׁיָא: הָא בְּלַחִין, הָא בִּיבֵשִׁין.

**William Davidson Edition - English:**
**There were before him a stone and grasses.** With regard to the preferred method to wipe on Shabbat, what is the ruling? There is a dispute between **Rav Ḥisda and Rav Hamnuna. One said: He wipes with the stone and does not wipe with the grasses; and one said: He wipes with the grasses and does not wipe with the stone.** The Gemara **raises an objection** from a *baraita*: **One who wipes with something flammable, his lower teeth,** which hold the intestines in place, **fall out.** How then, may one clean himself with grasses? The Gemara answers: This is **not difficult: This,** where it is permitted, is referring **to moist** grass; **that,** where it is prohibited, is referring **to dry** grass.


###### Shabbat 82a:5
[Shabbat 82a:5](https://torahapp.org/share/book/Shabbat/r/82a:5)

הַנִּצְרָךְ לִפָּנוֹת וְאֵינוֹ נִפְנֶה, רַב חִסְדָּא וְרָבִינָא, חַד אָמַר: רוּחַ רָעָה שׁוֹלֶטֶת בּוֹ, וְחַד אָמַר: רוּחַ זוּהֲמָא שׁוֹלֶטֶת בּוֹ. תַּנְיָא כְּמַאן דְּאָמַר רוּחַ זוּהֲמָא שׁוֹלֶטֶת בּוֹ, דְּתַנְיָא: הַנִּצְרָךְ לִנְקָבָיו וְאוֹכֵל — דּוֹמֶה לְתַנּוּר שֶׁהִסִּיקוּהוּ עַל גַּב אֶפְרוֹ, וְזוֹ הִיא תְּחִלַּת רוּחַ זוּהֲמָא.

**William Davidson Edition - English:**
The Gemara continues to discuss this topic. With regard to **one who needs to defecate and does not do so,** there is a dispute between **Rav Ḥisda and Ravina. One said: An evil spirit dominates him; and one said: An odor of filth dominates him. It was taught** in a *baraita* **in accordance with the one who said** that **an odor of filth dominates him, as it was taught: One who needs to defecate and eats is comparable to an oven that was heated on top of its ashes; and that is the onset of an odor of filth.**


###### Shabbat 82a:6
[Shabbat 82a:6](https://torahapp.org/share/book/Shabbat/r/82a:6)

הוּצְרַךְ לִיפָּנוֹת וְאֵינוֹ יָכוֹל לִיפָּנוֹת, אָמַר רַב חִסְדָּא: יַעֲמוֹד וְיֵשֵׁב, יַעֲמוֹד וְיֵשֵׁב. רַב חָנָן מִנְּהַרְדְּעָא אָמַר: יִסְתַּלֵּק לִצְדָדִין. רַב הַמְנוּנָא אָמַר: יְמַשְׁמֵשׁ בִּצְרוֹר בְּאוֹתוֹ מָקוֹם. וְרַבָּנַן אָמְרִי: יַסִּיחַ דַּעְתּוֹ. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: כׇּל שֶׁכֵּן דְּכִי מַסַּח דַּעְתֵּיהּ לָא מִפְּנֵי! אֲמַר לֵיהּ: יַסִּיחַ דַּעְתּוֹ מִדְּבָרִים אֲחֵרִים. אָמַר רַב יִרְמְיָה מִדִּיפְתִּי: לְדִידִי חֲזֵי לִי הַהוּא טַיָּיעָא דְּקָם וְיָתֵיב וְקָם וְיָתֵיב עַד דְּשָׁפֵךְ כְּקִדְרָה.

**William Davidson Edition - English:**
The Gemara continues to discuss the issue: **One who needed to defecate and is unable to do so, Rav Ḥisda said: He should stand and sit, stand and sit. Rav Ḥanan from Neharde’a said: He should move to the sides** and attempt to relieve himself in a different spot. **Rav Hamnuna said: He should manipulate with a stone in that place. And the Rabbis said: He should divert his thoughts** to other matters. **Rav Aḥa, son of Rava, said to Rav Ashi: All the more so that when he diverts his thoughts he will not** be able to **defecate.** Rav Ashi **said to him: He should divert his thoughts from other matters,** and focus exclusively on his effort to relieve himself. **Rav Yirmeya from Difti said: I saw a certain Arab who stood and sat, stood and sat, until** it **poured** out of him **like a pot.** Apparently, that advice is effective.


###### Shabbat 82a:7
[Shabbat 82a:7](https://torahapp.org/share/book/Shabbat/r/82a:7)

תָּנוּ רַבָּנַן: הַנִּכְנָס לִסְעוּדַת קֶבַע, יְהַלֵּךְ עֶשֶׂר פְּעָמִים שֶׁל אַרְבַּע [אַרְבַּע] אַמּוֹת, וְאָמְרִי לַהּ: אַרְבַּע פְּעָמִים שֶׁל עֶשֶׂר עֶשֶׂר אַמּוֹת, וְנִפְנֶה, וְנִכְנָס וְיֹשֵׁב בִּמְקוֹמוֹ.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who wishes to enter** and partake of **a regular meal** that will last for some time, **should pace** a distance of **four cubits ten times, and some say, ten cubits four times,** in order to expedite the movement of the bowels, **and defecate, and enter, and sit in his place.**


###### Shabbat 82a:8
[Shabbat 82a:8](https://torahapp.org/share/book/Shabbat/r/82a:8)

**מַתְנִי׳** חֶרֶס — כְּדֵי לִיתֵּן בֵּין פַּצִּים לַחֲבֵרוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר: כְּדֵי לַחְתּוֹת בּוֹ אֶת הָאוּר. רַבִּי יוֹסֵי אוֹמֵר: כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית. אָמַר רַבִּי מֵאִיר: אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר: ״לֹא יִמָּצֵא בִמְכִתָּתוֹ חֶרֶשׂ לַחְתּוֹת אֵשׁ מִיָּקוּד״. אָמַר לוֹ רַבִּי יוֹסֵי: מִשָּׁם רְאָיָה? ״וְלַחְשׂוֹף מַיִם מִגֶּבֶא״.

**William Davidson Edition - English:**
**MISHNA:** One who carries out a shard of **earthenware** on Shabbat is liable if it is in a measure **equivalent** to that which is used **to place between one pillar and another** when piled on the ground to separate them; this is **the statement of Rabbi Yehuda. Rabbi Meir says:** In a measure **equivalent** to that which is used **to stoke a fire with it. Rabbi Yosei says:** In a measure **equivalent** to that which is used **to hold a quarter** of a *log* **in it. Rabbi Meir said: Although there is no proof for the matter,** there is a biblical **allusion to** my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; **and there shall not be found among its pieces a shard to rake fire on the hearth”** (Isaiah 30:14). **Rabbi Yosei said to him:** Is there **proof from there?** The verse concludes: **“And to extract water from the cistern,”** indicating that earthenware is significant if it is large enough to hold water.


###### Shabbat 82a:9
[Shabbat 82a:9](https://torahapp.org/share/book/Shabbat/r/82a:9)

**גְּמָ׳** אִיבַּעְיָא לְהוּ: שִׁיעוּרָא דְרַבִּי מֵאִיר נְפִישׁ, אוֹ שִׁיעוּרָא דְרַבִּי יוֹסֵי נְפִישׁ? מִסְּבָרָא — שִׁיעוּרָא דְרַבִּי יוֹסֵי נְפִישׁ, וּמִקְּרָא — שִׁיעוּרָא דְרַבִּי מֵאִיר נְפִישׁ. דְּאִי סָלְקָא דַּעְתָּךְ שִׁיעוּרָא דְרַבִּי יוֹסֵי נְפִישׁ, לָיֵיט לַהּ בְּמָנָא זוּטְרָא, וַהֲדַר לָיֵיט לַהּ בְּמָנָא רַבָּה?! אָמַר אַבָּיֵי: [מַתְנִיתִין נָמֵי] לַחְתּוֹת אֵשׁ מִיקִידָה גְּדוֹלָה.

**William Davidson Edition - English:**
**GEMARA:** **A dilemma was raised before** the Sages: Is **the measure** stated by **Rabbi Meir greater, or** is **the measure** stated by **Rabbi Yosei greater?** The Gemara responds: **It is reasonable** to say that **the measure** of **Rabbi Yosei is greater; however,** based on the **verse** it appears that **the measure** of **Rabbi Meir is greater. As, if it enters your mind** to say that **the measure** of **Rabbi Yosei** with regard to the shard of earthenware **is greater,** would the prophet first **curse him** by saying that **a small vessel** will not be found, **and then curse him** by saying that **a larger vessel** will not be found? **Abaye said: The mishna is also** referring to a large shard of earthenware required **to stoke the fire of a large conflagration.** Even in the mishna, Rabbi Meir’s measure is larger.


###### Shabbat 82a:10
[Shabbat 82a:10](https://torahapp.org/share/book/Shabbat/r/82a:10)

רַבִּי יוֹסֵי אוֹמֵר: מִשָּׁם רְאָיָה. שַׁפִּיר קָאָמַר לֵיהּ רַבִּי יוֹסֵי לְרַבִּי מֵאִיר! וְרַבִּי מֵאִיר ״לָא מִיבַּעְיָא״ קָאָמַר: לָא מִיבַּעְיָא מִידֵּי דַּחֲשִׁיב לְאִינָשֵׁי דְּלָא לִישְׁתְּכַח לֵיהּ, אֶלָּא אֲפִילּוּ מִידֵּי דְּלָא חֲשִׁיב לְאִינָשֵׁי לָא לִישְׁתְּכַח לֵיהּ.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Yosei said to him:** Is there **proof from there?** He cites proof for his opinion from the conclusion of that same verse. The Gemara comments: **Rabbi Yosei spoke well to Rabbi Meir. And** how does **Rabbi Meir** address that proof? He explains that the verse **is stated** employing the style of: **There is no need.** It should be understood as follows: **There is no need** to say that **an item** that is **significant to people,** e.g., a large shard of earthenware to stoke a fire, **shall not be found, but even an item** that is **insignificant to people,** i.e., a shard to extract water, **shall not be found.** Therefore, the conclusion of the verse does not contradict Rabbi Meir’s opinion.


###### Shabbat 82a:11
[Shabbat 82a:11](https://torahapp.org/share/book/Shabbat/r/82a:11)

**הדרן עלך המוציא יין**


###### Shabbat 82a:12
[Shabbat 82a:12](https://torahapp.org/share/book/Shabbat/r/82a:12)

מַתְנִי׳ **אָמַר רַבִּי עֲקִיבָא:** מִנַּיִין לַעֲבוֹדָה זָרָה שֶׁמְּטַמְּאָה בְּמַשָּׂא כְּנִדָּה, שֶׁנֶּאֱמַר: ״תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ״ — מָה נִדָּה מְטַמְּאָה בְּמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְּמַשָּׂא.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Akiva said: From where** is it derived **that idolatry, e.g.,** a statue of a deity**, transmits impurity** imparted **by carrying** even when the person who carries it does not come into contact with it**, just as** a **menstruating woman** does? **As it is stated: “**And you will defile the silver overlays of your statues**,** and the golden plating of your idols**, you will cast them away as you would a menstruating woman [*dava*], you will tell it, get out”** (Isaiah 30:22). **Just as a menstruating woman transmits impurity** imparted **by carrying, so too, idolatry transmits impurity** imparted **by carrying.**


###### Shabbat 82a:13
[Shabbat 82a:13](https://torahapp.org/share/book/Shabbat/r/82a:13)

**גְּמָ׳** תְּנַן הָתָם: מִי שֶׁהָיָה בֵּיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה? כּוֹנֵס לְתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה.

**William Davidson Edition - English:**
**GEMARA:** Since the *halakhot* of idolatry and the impurity it causes are beyond the scope of tractate *Shabbat*, the fundamentals of this *halakha* are cited from tractate *Avoda Zara*. **We learned** in a mishna **there: One whose house was adjacent to** a house of **idolatry,** sharing a common wall, **and** the dividing wall **fell, it is prohibited to rebuild it** as he would thereby have built a wall for idol worship. **What should one do? He moves four cubits into his own** land **and builds** the wall there.