## Shabbat Daf 83b

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

כָּרְעוּ הֵן טְהוֹרִין. כְּמַאן אָזְלָא הָא דְּתַנְיָא כׇּל הַטֻּמְאוֹת הַמְּסִיטוֹת טְהוֹרוֹת, חוּץ מֵהֶיסֵּטוֹ שֶׁל זָב שֶׁלֹּא מָצִינוּ לוֹ חָבֵר בְּכׇל הַתּוֹרָה כּוּלָּהּ — לֵימָא דְּלָא כְּרַבִּי עֲקִיבָא, דְּאִי כְּרַבִּי עֲקִיבָא — אִיכָּא נָמֵי עֲבוֹדָה זָרָה! אֲפִילּוּ תֵּימָא רַבִּי עֲקִיבָא, תְּנָא זָב וְכׇל דְּדָמֵי לֵיהּ.

**William Davidson Edition - English:**
Even an inanimate object can move a source of impurity in that way. And if the food and drink **tipped the scales, they** remain **ritually pure.** The Gemara asks: **In accordance with whose** opinion **is that which was taught** in a *baraita*: **All impure items that move** other objects remain **pure,** meaning that an object does not become impure if moved by a source of impurity, **except for movement by a *zav*, which has no counterpart in the whole Torah in its entirety? Let us say** that this is **not in accordance with** the opinion of **Rabbi Akiva, as if** it were **in accordance with** the opinion of **Rabbi Akiva, there is also** the case of **idolatry.** In his opinion, idolatry also transmits impurity to an object by moving it. The Gemara answers: **Even** if **you say** that the *baraita* is in accordance with the opinion of **Rabbi Akiva, teach: *Zav* and everything similar to it.** According to Rabbi Akiva, just as a menstruating woman falls into that category, so too does an idol.


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

בָּעֵי רַב חָמָא בַּר גּוּרְיָא: עֲבוֹדָה זָרָה יֶשְׁנָהּ לְאֵבָרִים, אוֹ אֵינָהּ לְאֵבָרִים? הֵיכָא דְּהֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ — לָא תִּיבְּעֵי לָךְ, דִּכְמַאן דִּמְחַבְּרָא דָּמֵי. כִּי תִּיבְּעֵי לָךְ הֵיכָא דְּאֵין הֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ, מַאי? כֵּיוָן דְּאֵין הֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ — כְּמַאן דְּמִתַּבְרָא דָּמֵי, אוֹ דִילְמָא הָא לָא מְחַסְּרָה. וְאִיכָּא דְּבָעֵי לַהּ לְהַךְ גִּיסָא: הֵיכָא דְּאֵין הֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ — לָא תִּיבְּעֵי לָךְ, דִּכְמַאן דְּמִתַּבְרָא דָּמֵי, כִּי תִּבְּעֵי לָךְ הֵיכָא דְּהֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ, מַאי? כֵּיוָן דְּהֶדְיוֹט יָכוֹל לְהַחֲזִירָהּ — כְּמַאן דִּמְחַבְּרָא דָּמֵי, אוֹ דִילְמָא הַשְׁתָּא מִיהַת הָא מִשַּׁלְפָא וְשַׁדְיָא, תֵּיקוּ.

**William Davidson Edition - English:**
The dilemma that was cited incidental to an earlier discussion is examined here in depth. **Rav Ḥama bar Guria raised a dilemma: Does idolatry have** the capacity to transmit impurity through **limbs or does it not** have the capacity to transmit impurity **through limbs?** The Gemara narrows the parameters of the dilemma. In a situation **where a common** unskilled **person can restore it** to its original form, **do not raise the dilemma, as** in that case it is certainly **considered to be attached** and is not considered broken. The case **where you** could **raise the dilemma** is **where a common** unskilled **person cannot restore it** to its original form. **What** is the ruling in that case? The two sides of the dilemma are: Do we say that **since a common** unskilled **person cannot restore it,** it is **considered broken? Or perhaps** we say that **it is not lacking** anything? Idolatry can only be nullified by breaking it in a case where, as a result, it is incomplete. **And some raise this dilemma in** another **direction** based on a different assumption: In a situation **where a common** unskilled **person cannot restore it** to its original form, **do not raise the dilemma, as** in that case it is certainly **considered to be broken. When you** could **raise the dilemma** is in a situation **where a common** unskilled **person can restore it** to its original form. **What** is the ruling in that case? The two sides of the dilemma are: Do we say that **since a common** unskilled **person can restore it,** it is **considered attached? Or perhaps** we say that **at present, it is in pieces and permitted?** No resolution was found for either version of this dilemma. Therefore, **let it stand** unresolved.


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

בָּעֵי רַב אַחָדְבוּי בַּר אַמֵּי: עֲבוֹדָה זָרָה פְּחוּתָה מִכְּזַיִת, מַהוּ? מַתְקִיף לַהּ רַב יוֹסֵף: לְמַאי? אִילֵימָא לְעִנְיַן אִיסּוּרָא, לֹא יְהֵא אֶלָּא זְבוּב בַּעַל עֶקְרוֹן. דְּתַנְיָא: ״וַיָּשִׂימוּ לָהֶם בַּעַל בְּרִית לֶאֱלֹהִים״, זֶה זְבוּב בַּעַל עֶקְרוֹן. מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד עֹשֶׂה דְּמוּת יִרְאָתוֹ וּמַנִּיחָהּ בְּתוֹךְ כִּיסוֹ, כֵּיוָן שֶׁזּוֹכְרָהּ מוֹצִיאָהּ מִתּוֹךְ כִּיסוֹ וּמְחַבְּקָהּ וּמְנַשְּׁקָהּ. אֶלָּא לְעִנְיַן טוּמְאָה מַאי? כֵּיוָן דְּאִיתַּקַּשׁ לְשֶׁרֶץ: מָה שֶׁרֶץ בְּכַעֲדָשָׁה, אַף עֲבוֹדָה זָרָה נָמֵי בְּכַעֲדָשָׁה. אוֹ דִילְמָא, הָא אִיתַּקַּשׁ לְמֵת: מָה מֵת בִּכְזַיִת, אַף עֲבוֹדָה זָרָה בִּכְזַיִת.

**William Davidson Edition - English:**
**Rav Aḥadvoi bar Ami raised a dilemma: What** is the *halakha* with regard to **idolatry** that is **less than an olive-bulk? Rav Yosef strongly objected to this:** With regard **to what** use was this dilemma raised? **If you say** it was raised with regard **to the matter of the prohibition** of idolatry, **let it only be** like **Zevuv, the Baal of Ekron,** which was the size and form of a fly, **as it was taught** in a *baraita* with regard to the verse: **“And they made Baal Berit into their god”** (Judges 8:33). The Sages said that **this is** referring to **Zevuv, the Baal of Ekron.** It **teaches that each and every** person **made an image of his god and placed it in his pocket. When he remembered it, he removed it from his pocket and embraced and kissed it.** Apparently, even idolatry the size of a fly falls under the rubric of the prohibition of idolatry. **Rather,** the dilemma is: **What** is the *halakha* with regard **to the matter of impurity?** The two sides of the dilemma are as follows: **Since** an idol **is juxtaposed to a creeping animal, just as a creeping animal** transmits impurity when it is **a lentil-bulk, so too, idolatry** transmits impurity when it is **a lentil-bulk. Or perhaps** idolatry **is juxtaposed to a corpse,** and **just as a corpse** transmits impurity only **when** it is at least **an olive-bulk, so too, idolatry** transmits impurity only **when** it is at least **an olive-bulk.**


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

אָמַר רַב אַוְיָא וְאִיתֵּימָא רַבָּה בַּר עוּלָּא, תָּא שְׁמַע דְּתַנְיָא: עֲבוֹדָה זָרָה פְּחוּתָה מִכְּזַיִת אֵין בָּהּ טוּמְאָה כׇּל עִיקָּר, שֶׁנֶּאֱמַר: ״וַיַּשְׁלֵךְ אֶת עֲפָרָהּ אֶל קֶבֶר בְּנֵי הָעָם״ — מָה מֵת בִּכְזַיִת, אַף עֲבוֹדָה זָרָה בִּכְזַיִת.

**William Davidson Edition - English:**
**Rav Avya said, and some say** it was **Rabba bar Ulla** who said: **Come** and **hear** a resolution to this dilemma from **that** which **was taught** in a *baraita*: **Idolatry** that is **less than an olive-bulk has no impurity at all, as it is stated:** “And he brought out the *ashera* from the house of the Lord, outside Jerusalem, to the brook of Kidron, and burned it at the brook of Kidron, and stamped it into powder, **and cast its powder upon the graves of the common people”** (II Kings 23:6). **Just as a corpse** transmits impurity when it is **an olive-bulk, so too, idolatry** transmits impurity when it is **an olive-bulk.**


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

וְרַבָּנַן, לְמַאי הִלְכְתָא אִיתַּקַּשׁ לְשֶׁרֶץ — דְּלָא מְטַמֵּא בְּמַשָּׂא, לְנִדָּה — דְּאֵינָהּ לְאֵבָרִין, לְמֵת — דְּלָא מְטַמֵּא בְּכַעֲדָשָׁה. אֵימָא לְחוּמְרָא: לְמַאי הִלְכְתָא אַקְּשַׁהּ רַחֲמָנָא לְשֶׁרֶץ — לְטַמּוֹיֵי בְּכַעֲדָשָׁה, לְנִדָּה — לְטַמּוֹיֵי בְּאֶבֶן מְסָמָא, אַקְּשַׁהּ רַחֲמָנָא לְמֵת — לְטַמּוֹיֵי בְּאֹהֶל! טוּמְאַת עֲבוֹדָה זָרָה דְּרַבָּנַן הִיא, וְקוּלָּא וְחוּמְרָא — לְקוּלָּא מַקְּשִׁינַן, לְחוּמְרָא לָא מַקְּשִׁינַן.

**William Davidson Edition - English:**
The Gemara now asks a general question: **And** according to **the Rabbis,** with regard **to what *halakha* was** idolatry **juxtaposed to a creeping animal?** The juxtaposition establishes that like a creeping animal, **it does not transmit impurity through carrying.** The juxtaposition **to a menstruating woman** establishes that like a menstruating woman, it has the capacity to transmit impurity through **limbs.** The juxtaposition **to a corpse** establishes that it **does not transmit impurity when** it is **a lentil-bulk.** The Gemara suggests: Let us **say** that all of these juxtapositions come **to** teach **a stringency.** With regard **to what *halakha* did the Torah juxtapose** idolatry **to a creeping animal?** It is **to** establish that it **transmits impurity when** it is **a lentil-bulk.** The juxtaposition of idolatry **to a menstruating woman** is **to** establish that it **transmits impurity via a very heavy stone;** and **the Torah juxtaposed** it **to a corpse to** establish that it **transmits impurity** imparted **by a tent,** all of which are stringencies that exist with regard to those types of impurity. The Gemara answers: **The impurity of idolatry is by rabbinic law. And** whenever there are two possibilities with regard to a rabbinic decree, **a leniency and a stringency, we juxtapose** to establish the **lenient** possibility, and **we do not juxtapose to** establish **the stringent** possibility.


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

**מַתְנִי׳** מִנַּיִן לִסְפִינָה שֶׁהִיא טְהוֹרָה — שֶׁנֶּאֱמַר: ״דֶּרֶךְ אֳנִיָּה בְלֶב יָם״.

**William Davidson Edition - English:**
**MISHNA:** This is another mishna that digresses from the central topic of this tractate. It, too, is based on an allusion from the Bible. **From where** is it derived **that the ship is ritually pure,** in the sense that it cannot become impure? **As it is stated: “The way of a ship in the midst of the sea”** (Proverbs 30:19).


###### Shabbat 83b:7
[Shabbat 83b:7](https://torahapp.org/share/book/Shabbat/r/83b:7)

**גְּמָ׳** פְּשִׁיטָא, אֳנִיָּה בְּלֶב יָם הִיא! הָא קָא מַשְׁמַע לַן כְּיָם: מָה יָם טָהוֹר — אַף סְפִינָה טְהוֹרָה. תַּנְיָא, חֲנַנְיָה אוֹמֵר: נִלְמְדֶנָּה מִשַּׂק, מָה שַׂק מִיטַּלְטֵל מָלֵא וְרֵיקָן — אַף כֹּל מִיטַּלְטֵל מָלֵא וְרֵיקָן. לְאַפּוֹקֵי סְפִינָה, דְּאֵינָהּ מִיטַּלְטֶלֶת מְלֵאָה.

**William Davidson Edition - English:**
**GEMARA:** The allusion in the mishna requires clarification. The verse appears to state the **obvious.** Of course **a ship is in the midst of the sea.** Rather, **this** verse **teaches us** an allusion that the legal status of a boat is **like** that of **the sea. Just as the sea is ritually pure** and cannot become impure, **so too, a boat is ritually pure** and cannot become impure. **It was taught** in a *baraita* that **Ḥananya says:** This *halakha* **is derived from** the *halakha* of **a sack,** as the impurity of wooden vessels is likened to the impurity of a sack. **Just as a sack,** which can become ritually impure, **is carried** both **full and empty, so too, any** object that **is carried** both **full and empty** can become ritually impure. This is **to exclude a ship,** which **is not carried** on land **full and empty,** as due to its weight it cannot be carried full.


###### Shabbat 83b:8
[Shabbat 83b:8](https://torahapp.org/share/book/Shabbat/r/83b:8)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ סְפִינָה שֶׁל חֶרֶס. מַאן דְּאָמַר ״אֳנִיָּה בְּלֶב יָם״, הָא נָמֵי בְּלֶב יָם הִיא. לְמַאן דְּאָמַר כְּשַׂק — הָנָךְ הוּא דִּכְתִיבִי גַּבֵּי שַׂק, דְּאִי מִיטַּלְטֵל מָלֵא וְרֵיקָן אִין, אִי לָא — לָא. אֲבָל סְפִינָה שֶׁל חֶרֶס, אַף עַל גַּב דְּאֵינָהּ מִיטַּלְטֶלֶת מְלֵאָה.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between** the two reasons? The halakhic ruling according to both is that a ship cannot become impure. The Gemara explains: **There is** a difference **between them** with regard to **a ship made from earthenware** or from any material other than wood. According to **the one who said** that it is derived from the verse: **“A ship in the midst of the sea,” this** boat is **also in the midst of the sea.** However, **according to the one who said** that it is derived from the *halakha* of a **sack,** this *halakha* applies only to **those** materials **that are written** in the same verse **together with sack** and are likened to it. **If it is carried** both **full and empty, yes,** it can become impure; and if it can **not** be carried both full and empty, **no,** it cannot become impure. **However, an earthenware ship** can become impure **even though it is not carried** both **full and empty.**


###### Shabbat 83b:9
[Shabbat 83b:9](https://torahapp.org/share/book/Shabbat/r/83b:9)

אִי נָמֵי סְפִינַת הַיַּרְדֵּן. לְמַאן דְּאָמַר אֳנִיָּה בְּלֶב יָם הִיא — הָא נָמֵי אֳנִיָּה בְּלֶב יָם הִיא. לְמַאן דְּאָמַר מִיטַּלְטֶלֶת מָלֵא וְרֵיקָן — הָא נָמֵי מִיטַּלְטֶלֶת מְלֵאָה וְרֵיקָנִית. דְּאָמַר רַבִּי חֲנִינָא בֶּן עֲקַבְיָא: מִפְּנֵי מָה אָמְרוּ סְפִינַת הַיַּרְדֵּן טְמֵאָה — מִפְּנֵי שֶׁטּוֹעֲנִים אוֹתָהּ בַּיַּבָּשָׁה, וּמוֹרִידִין אוֹתָהּ לַמַּיִם. אָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם אַל יִמְנַע אָדָם אֶת עַצְמוֹ מִבֵּית הַמִּדְרָשׁ וַאֲפִילּוּ שָׁעָה אַחַת, שֶׁהֲרֵי כַּמָּה שָׁנִים נִשְׁנֵית מִשְׁנָה זוֹ בְּבֵית הַמִּדְרָשׁ וְלֹא נִתְגַּלָּה טַעְמָהּ עַד שֶׁבָּא רַבִּי חֲנִינָא בֶּן עֲקַבְיָא וּפֵירְשָׁהּ.

**William Davidson Edition - English:**
**Alternatively,** there is a difference between them regarding a **Jordan ship,** which is a small boat used on the Jordan River. **According to the one who said** that it is derived from the verse: **“A ship in the midst of the sea,” this is also a ship in the midst of the sea.** A river is pure like the sea and the boat will remain pure. **According to the one who said** that it is derived from the *halakha* of a sack, and in order to become impure it must be **carried full and empty, this is also carried** both **full and empty,** and can become ritually impure. **As Rabbi Ḥanina ben Akavya said: For what** reason did **they say that a Jordan ship can become impure? Because they load it on dry land** and carry it on land **and** then **lower it into the water.** It is carried on land when full. **Rav Yehuda said** that **Rav said: One should never prevent himself from** attending **the study hall for even one moment, as this mishna** which states that a Jordan ship can become ritually impure **was taught for several years in the study hall, but its reason was not revealed until Rabbi Ḥanina ben Akavya came and explained it.**


###### Shabbat 83b:10
[Shabbat 83b:10](https://torahapp.org/share/book/Shabbat/r/83b:10)

אָמַר רַבִּי יוֹנָתָן: לְעוֹלָם אַל יִמְנַע אָדָם אֶת עַצְמוֹ מִבֵּית הַמִּדְרָשׁ וּמִדִּבְרֵי תוֹרָה וַאֲפִילּוּ בִּשְׁעַת מִיתָה, שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״ — אֲפִילּוּ בִּשְׁעַת מִיתָה תְּהֵא עוֹסֵק בַּתּוֹרָה. אָמַר רֵישׁ לָקִישׁ: אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ, שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״. אָמַר רָבָא

**William Davidson Edition - English:**
Following Rav’s statement, the Gemara cites that which **Rabbi Yonatan said: One should never prevent himself from** attending **the study hall or from** engaging in **matters of Torah, even at the moment of death, as it is stated: “This is the Torah: A person who dies in a tent”** (Numbers 19:14). That is an allusion to the fact that **even at the moment of death, one should engage in** the study of **Torah. Reish Lakish said: Matters of Torah only endure in a person who kills himself over** the Torah, one who is ready to devote all his efforts to it, **as it is stated: “This is the Torah: A person who dies in a tent,”** meaning that the Torah is only attained by one who kills himself in its tent. **Rava said:**