## Shabbat Daf 83a

###### Shabbat 83a:1
[Shabbat 83a:1](https://torahapp.org/share/book/Shabbat/r/83a:1)

וְרַבִּי עֲקִיבָא לְמַאי הִלְכְתָא אִיתַּקַּשׁ לְנִדָּה? — לְמַשָּׂא, לַוקְּשֵׁיהּ לִנְבֵלָה! אִין, הָכִי נָמֵי. אֶלָּא: מָה נִדָּה אֵינָהּ לְאֵבָרִין, אַף עֲבוֹדָה זָרָה אֵינָהּ לְאֵבָרִין. אֶלָּא הָא דְּבָעֵי רַב חָמָא בַּר גּוּרְיָא: עֲבוֹדָה זָרָה יֶשְׁנָהּ לְאֵבָרִים אוֹ אֵינָהּ לְאֵבָרִים — תִּיפְשׁוֹט לֵיהּ מֵהָא בֵּין לְרַבָּנַן בֵּין לְרַבִּי עֲקִיבָא דְּאֵינָהּ לְאֵבָרִים! רַב חָמָא בַּר גּוּרְיָא כְּרַבָּה מַתְנֵי, וּבָעֵי לַהּ אַלִּיבָּא דְרַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
**And** according to the opinion of **Rabbi Akiva,** with regard **to what *halakha* was** idolatry **juxtaposed to a menstruating woman?** If it was to teach the *halakha* of impurity imparted by **carrying, let it be juxtaposed to an** animal **carcass** and not to a menstruating woman and creeping animals. The Gemara answers: **Yes, it is indeed so. However,** the juxtaposition to a menstruating woman teaches: **Just as a menstruating woman does not** transmit impurity **through** her **limbs,** as a menstruating woman who leans on an object by a single limb does not transmit impurity imparted by carrying (Ra’avad), **so too, an idol does not** transmit impurity **through** its **limbs,** and a section of an idol does not transmit impurity. The Gemara asks: **But that which Rav Ḥama bar Guria raised as a dilemma: Does idolatry have** the capacity to transmit impurity through **limbs or does it not** have the capacity to transmit impurity **through its limbs; resolve** the dilemma **from this, as according to both the Rabbis and Rabbi Akiva, it does not** transmit impurity **through limbs.** According to this explanation, Rabbi Akiva agrees with the Rabbis. The Gemara rejects this: **Rav Ḥama bar Guria taught in accordance with** the explanation of **Rabba and raised the dilemma in accordance with** the opinion of **Rabbi Akiva.**


###### Shabbat 83a:2
[Shabbat 83a:2](https://torahapp.org/share/book/Shabbat/r/83a:2)

מֵיתִיבִי: עֲבוֹדָה זָרָה כְּשֶׁרֶץ וּמְשַׁמְּשֶׁיהָ כְּשֶׁרֶץ. רַבִּי עֲקִיבָא אוֹמֵר: עֲבוֹדָה זָרָה כְּנִדָּה וּמְשַׁמְּשֶׁיהָ כְּשֶׁרֶץ. בִּשְׁלָמָא לְרַבִּי אֶלְעָזָר נִיחָא, אֶלָּא לְרַבָּה קַשְׁיָא! אָמַר לָךְ רַבָּה: מִי אַלִּימָא מִמַּתְנִיתִין, דְּקָתָנֵי: ״עֵצָיו וַאֲבָנָיו וַעֲפָרָיו מְטַמְּאִין כְּשֶׁרֶץ״, וְאוֹקִימְנָא, מַאי כְּשֶׁרֶץ — דְּלָא מְטַמֵּא בְּאֶבֶן מְסָמָא, הָכָא נָמֵי דְּלָא מְטַמֵּא בְּאֶבֶן מְסָמָא.

**William Davidson Edition - English:**
The Gemara now clarifies the explanations of Rabba and Rabbi Elazar in light of other sources. The Gemara **raises an objection** from that which was taught in a *baraita*: The ritual impurity of **idolatry** is **like** that of **a creeping animal, and** the ritual impurity of **its accessories** is **like** that of **a creeping animal. Rabbi Akiva says:** The ritual impurity of **idolatry** is **like** that of **a menstruating woman, and** the ritual impurity of **its accessories** is **like** that of **a creeping animal. Granted,** according **to** the opinion of **Rabbi Elazar,** it works out **well. However,** according **to** the opinion of **Rabba, it is difficult.** The dispute between Rabbi Akiva and the Rabbis in this *baraita* is whether idolatry is likened to a creeping animal and does not transmit impurity imparted by carrying or whether it is likened to a menstruating woman and it does transmit impurity imparted by carrying. According to Rabba, the Rabbis agree that it does transmit impurity imparted by carrying. **Rabba** could have **said to you: Is** the proof from this *baraita* **stronger than** the **mishna** in tractate *Avoda Zara*, **which taught: Its wood and stones and dirt transmit impurity like a creeping animal?** With regard to that mishna **we established: What** is the meaning of **like a creeping animal?** It means that it is like a creeping animal in the sense **that it does not transmit impurity by means of a very heavy stone. Here too,** the analogy to a creeping animal in the *baraita* is in the sense that **it does not transmit impurity via a very heavy stone.**


###### Shabbat 83a:3
[Shabbat 83a:3](https://torahapp.org/share/book/Shabbat/r/83a:3)

מֵיתִיבִי: נָכְרִי וְנׇכְרִית, עֲבוֹדָה זָרָה וּמְשַׁמְּשֶׁיהָ — הֵן וְלֹא הֶיסֵּטָן. רַבִּי עֲקִיבָא אוֹמֵר: הֵן וְהֶיסֵּטָן. בִּשְׁלָמָא לְרַבִּי אֶלְעָזָר נִיחָא, אֶלָּא לְרַבָּה קַשְׁיָא. אָמַר לָךְ רַבָּה: וְלִיטַעְמָיךְ נָכְרִי וְנׇכְרִית נָמֵי, הֵן וְלֹא הֶיסֵּטָן?! וְהָתַנְיָא: ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְגוֹ׳״ — בְּנֵי יִשְׂרָאֵל מְטַמְּאִין בְּזִיבָה וְאֵין גּוֹיִם מְטַמְּאִין בְּזִיבָה, אֲבָל גָּזְרוּ עֲלֵיהֶן שֶׁיְּהוּ כְּזָבִין לְכׇל דִּבְרֵיהֶן.

**William Davidson Edition - English:**
The Gemara **raises an objection** from what we learned: **A gentile man and a gentile woman,** with regard to whom the Rabbis issued a decree that they transmit impurity like a *zav*, **idolatry and its accessories,** all transmit impurity. **They** transmit impurity, **and not their movement,** i.e., they do not transmit impurity to one who moves them. **Rabbi Akiva says:** Both **they and their movement** transmit impurity. **Granted,** according **to** the explanation of **Rabbi Elazar,** this works out **well; however,** according **to** the explanation of **Rabba, it is difficult. Rabba** could have **said to you: And according to your reasoning,** with regard to **a gentile man and a gentile woman as well,** do **they** transmit impurity **and their movement** does **not** transmit impurity? **Wasn’t it taught** in a *baraita* with regard to the verse: **“Speak to the children of Israel** and say to them, when any man has an emission from his body, his emission is impure” (Leviticus 15:2), by Torah law, only **the children of Israel become impure through** the **emission of a *zav*, and gentiles do not become impure through** the **emission of a *zav*? But** the Sages **decreed that they should be** considered **like a *zav* for all their** halakhic **matters.** Since gentiles have the legal status of a *zav*, they should transmit impurity through carrying. Therefore, the *baraita* that states that gentiles do not transmit impurity through carrying is corrupted and must be emended.


###### Shabbat 83a:4
[Shabbat 83a:4](https://torahapp.org/share/book/Shabbat/r/83a:4)

אֶלָּא רַבָּה מְתָרֵץ לְטַעְמֵיהּ: נָכְרִי וְנׇכְרִית — הֵן וְהֶיסֵּטָן וְאֶבֶן מְסָמָא שֶׁלָּהֶן. עֲבוֹדָה זָרָה — הִיא וְהֶיסֵּטָהּ, אֲבָל לֹא אֶבֶן מְסָמָא שֶׁלָּהּ. רַבִּי עֲקִיבָא אוֹמֵר: עֲבוֹדָה זָרָה — הִיא וְהֶסֵּיטָהּ וְאֶבֶן מְסָמָא שֶׁלָּהּ. וְרַבִּי אֶלְעָזָר מְתָרֵץ לְטַעְמֵיהּ: נָכְרִי וְנׇכְרִית — הֵן וְהֶיסֵּטָן וְאֶבֶן מְסָמָא שֶׁלָּהֶן. עֲבוֹדָה זָרָה — הִיא וְלֹא הֶיסֵּטָהּ. וְרַבִּי עֲקִיבָא אוֹמֵר: עֲבוֹדָה זָרָה — הִיא וְהֶסֵּיטָהּ.

**William Davidson Edition - English:**
**Rather, Rabba explains** and adds to the *baraita* **in accordance with his reasoning: A gentile man and a gentile woman** transmit impurity, **they and their movement and their very heavy stone.** And **idolatry** transmits impurity, **it and its movement but not its very heavy stone. Rabbi Akiva says: Idolatry** transmits impurity, **it and its movement and its very heavy stone. And Rabbi Elazar explains** and adds to the *baraita* **in accordance with his reasoning** as follows: **A gentile man and a gentile woman** transmit impurity, **they and their movement and their very heavy stone. Idolatry** transmits impurity, **it and not its movement. And Rabbi Akiva says: Idolatry** transmits impurity, **it and its movement.**


###### Shabbat 83a:5
[Shabbat 83a:5](https://torahapp.org/share/book/Shabbat/r/83a:5)

מַתְקֵיף לַהּ רַב אָשֵׁי: מַאי ״הֵן״? אֶלָּא אָמַר רַב אָשֵׁי, הָכִי קָאָמַר: גּוֹי וְגוֹיָהּ, בֵּין הֵן שֶׁהֵסִיטוּ אֶת אֲחֵרִים וּבֵין אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָן — טְמֵאִים. עֲבוֹדָה זָרָה שֶׁהֵסִיטָה אֲחֵרִים — טְהוֹרִין, אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָהּ — טְמֵאִים. מְשַׁמְּשֶׁיהָ, בֵּין הֵן שֶׁהֵסִיטוּ אֶת אֲחֵרִים וּבֵין אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָן — טְהוֹרִים. רַבִּי עֲקִיבָא אוֹמֵר: גּוֹי וְגוֹיָהּ וַעֲבוֹדָה זָרָה, בֵּין הֵן שֶׁהֵסִיטוּ אֶת אֲחֵרִים וּבֵין אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָן — טְמֵאִים. מְשַׁמְּשֶׁיהָ, בֵּין הֵן שֶׁהֵסִיטוּ אֲחֵרִים וּבֵין אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָן — טְהוֹרִין.

**William Davidson Edition - English:**
**Rav Ashi strongly objects to** this explanation: According to this explanation, **what** is the meaning of the word **they** in the context of this *baraita*? It would have been sufficient to say that their movement transmits impurity. The fact that the gentiles themselves are ritually impure is obvious. Apparently, the word they is emphasized in order to teach an additional *halakha*. **Rather, Rav Ashi said, this is what** the *baraita* **is saying:** With regard to **a gentile man and a gentile woman, whether they moved others or others moved them,** the others **are ritually impure.** The impurity of a gentile is like that of a *zav*, which is unique in that anything that a *zav* moves becomes impure even if he did not touch it directly. **Idolatry that moved others,** the others remain **ritually pure;** however, **others who moved it are ritually impure.** With regard to **its accessories, whether they moved others or others moved them,** the others remain **ritually pure. Rabbi Akiva says: A gentile man and a gentile woman and idolatry, whether they moved others or others moved them,** the others **are ritually impure. Its accessories, whether they moved others or others moved them,** the others remain **ritually pure.** According to this explanation, both the word they and the word movement, both of which appear in the *baraita*, are significant.


###### Shabbat 83a:6
[Shabbat 83a:6](https://torahapp.org/share/book/Shabbat/r/83a:6)

עֲבוֹדָה זָרָה, בִּשְׁלָמָא אֲחֵרִים שֶׁהֵסִיטוּ אוֹתָהּ — מַשְׁכַּחַתְּ לַהּ. אֶלָּא הִיא שֶׁהֵסִיטָה אֶת אֲחֵרִים הֵיכִי מַשְׁכַּחַתְּ לַהּ? אָמַר רָמֵי בְּרֵיהּ דְּרַב יֵיבָא, כְּדִתְנַן: הַזָּב בְּכַף מֹאזְנַיִם, וָאוֹכָלִין וּמַשְׁקִין בְּכַף שְׁנִיָּיה, כָּרַע הַזָּב — טְמֵאִין,

**William Davidson Edition - English:**
Rav Ashi’s explanation explains the *baraita*, but the Gemara questions the matter itself. With regard to **idolatry, granted,** a case **where others moved it** can be easily **found. However,** a case where the idolatry **moved others,** under what circumstances **can it be found?** How can an idol move another object? **Rami, son of Rav Yeiva, said,** a case like that is possible, **as we learned** in a mishna: In a case where **the *zav*** sat **on** one **pan of a** balance **scale, and food and drinks** were **on** the **second pan,** if **the *zav* tipped** the scales, the food and drinks on the other pan **are ritually impure** because the *zav* moved them.