Rif Shabbat 40b {Shabbat 109a continues ... Shabbat 111a}

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40b

{Shabbat 109a continues}
Rav Hillel said to Rav Ashi: When I attended Rav Kahana's academy they said, Not vinegar. Rav Kahana {our gemara: Rava, and so the Rif cites in a short while} said: But the people of Machoza, since they are delicate, even wine heals them and it is forbidden.

Ravina visited the house of Rav Ashi. He saw that an ass had trodden on his foot, and he was sitting and reducing the swelling in vinegar. He said to him: Do you not accept Rav Hillel's statement - Not vinegar?

Some say that he saw him reducing the swelling in wine. He said to him: Do you not agree with what Rava said, The people of Machoza, since they are delicate, even wine heals them, and you too are delicate?
He said to him: [A swelling on] the hand or on the foot is different.
For Rav Adda bar Matna cited Rav: [A blow on] the hand or on the foot is like an internal wound, and Shabbat may be desecrated on its account.

The Sages learnt {in a brayta}: One may bathe in the water of Gerar {Rif actually has Geder}, in the water of Cammetan {which literally means "hot springs"}, in the water of Essa, and in the water of Tiberias, but not in the Great Sea [the Mediterranean], or in the water of steeping, or in the Lake of Sodom.

{Shabbat 109b}
"The Great Sea" - we establish as the bad waters in it, but in the good waters, he may bathe.
"nor in the waters of steeping" - we establish as where he tarries in it, but if he does not tarry in it, he may bathe.

MISHNA:
WE MAY NOT EAT GREEK HYSSOP ON THE SABBATH, BECAUSE IT IS NOT THE FOOD OF HEALTHY PEOPLE; BUT WE MAY EAT YO'EZER {a certain plant} AND DRINK ABUB RO'EH {Jastrow: 'shepherd's flute' — name of a plant (Eupatorium) used for medicinal purposes}.

A MAN MAY EAT ANY KIND OF FOOD AS A REMEDY, AND DRINK ANY LIQUID, EXCEPT WATER OF PALM TREES AND A POTION OF ROOTS, BECAUSE THEY ARE [A REMEDY] FOR JAUNDICE;
BUT ONE MAY DRINK WATER OF PALM TREES FOR HIS THIRST AND RUB HIMSELF WITH OIL OF ROOTS WITHOUT MEDICAL PURPOSE.

{Shabbat 110a}
Gemara:
"ANY FOOD" - to include what?
To include techol {spleen?} for the teeth and karshinim {a type of bean} for the intestines.

"ANY DRINK" - to include what?
To include caper-water in vinegar.

Ravina said to Rav Ashi: May one drink urine on Shabbat?
He said to him: We learnt this! {tanina!} Any drink. And urine, people do not drink.

{Shabbat 110b}
They learnt {in a brayta}: How do we know that castrating a man is forbidden? For it states {Vayikra 22:

כד וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת, לֹא תַקְרִיבוּ לַה; וּבְאַרְצְכֶם, לֹא תַעֲשׂוּ.

24 That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.

In you {bachem} you shall not do.

And even castration after castration, he is culpable.

Rabbi Chiyya bar Abba cited Rabbi Yochanan:
{Shabbat 111a}
All agree that if one prepares it [a meal-offering] as leaven after another has prepared it as leaven, he is culpable; because it is said {Vayikra 6:10}:

י לֹא תֵאָפֶה חָמֵץ, חֶלְקָם נָתַתִּי אֹתָהּ מֵאִשָּׁי; קֹדֶשׁ קָדָשִׁים הִוא, כַּחַטָּאת וְכָאָשָׁם.

10 It shall not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most holy, as the sin-offering, and as the guilt-offering.

{and in Vayikra 2:11}:

יא כָּל-הַמִּנְחָה, אֲשֶׁר תַּקְרִיבוּ לַה--לֹא תֵעָשֶׂה, חָמֵץ: כִּי כָל-שְׂאֹר וְכָל-דְּבַשׁ, לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָה.

11 No meal-offering, which ye shall bring unto the LORD, shall be made with leaven; for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the LORD.

How do we know that castration after castration, he is culpable?

{Vayikra 22:24}:

כד וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת, לֹא תַקְרִיבוּ לַה; וּבְאַרְצְכֶם, לֹא תַעֲשׂוּ.

24 That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.

If for cut he is culpable, then certainly for torn! Rather, to include torn after cut that he is culpable.

MISHNA:
IF ONE'S TEETH PAIN HIM, HE MUST NOT SIP VINEGAR THROUGH THEM, BUT MAY DIP [HIS BREAD IN VINEGAR] IN THE USUAL MANNER, AND IF HE IS CURED, HE IS CURED.

IF ONE'S LOINS PAIN HIM, HE MUST NOT RUB THEM WITH WINE OR VINEGAR, BUT HE MAY ANOINT THEM WITH OIL, YET NOT ROSE OIL.

ROYAL CHILDREN MAY ANOINT THEIR WOUNDS WITH ROSE OIL, SINCE IT IS THEIR PRACTICE TO ANOINT THEMSELVES THUS ON WEEKDAYS.
R. SIMEON SAID: ALL ISRAEL ARE ROYAL CHILDREN.

Gemara:
"IF ONE HAS TOOTHACHE, HE MUST NOT SIP VINEGAR ON THEM":
But they learnt {in a brayta}: He must not sip and eject, yet he may sip and swallow?
When we learnt our Mishnah we too learnt of sipping and ejecting.

Tosefta: We do not chew mitztaki {a type of resin} on Shabbat

Rif Shabbat 40a {digression from Shabbat 109a continues. Avoda Zara 28b-29a, 12b; Yoma 83a -85b; then return to Shabbat 109a}

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{Avoda Zara 28b continues}
Rabbi Abba bar Zutra cited Rabbi Chanina: It is permissible to restore the ear into its proper position on Shabbat.
Rav Shmuel bar Yehuda commented: Only with the hand, but not by applying medicines. Some report: By applying medicine, but not with the hand. What is the reason? Because it causes soreness.

{Avoda Zara 29a}
Rabbi Yehoshua ben Levi said: It is permitted to lift the Unklai on the Sabbath. What does unklai mean? Rabbi Abba said: The cartilage [in front] of the heart. {itztomcha delibba}
To explain: almeda.
{Rabbenu Chananel: the stomach}

Shmuel said: An open wound is to be regarded as dangerous for which Shabbat may be profaned.

Rav Safra said: A berry-like excrescence is a forerunner of the Angel of Death.

Rava said: An abscess is a forerunner of fever.

Rav Shemen bar Abba cited Rabbi Yochanan: Any internal wound does not require [medical] opinion {but one may violate the Shabbat for it with no medical consultation}, and the inflammatory fever is to be regarded as an internal wound.

From where is considered an internal wound?
Rabbi Ammi explained: [Such as are] on the lip and inward.

One who has congested blood, they may let his blood on Shabbat, and any internal wound {sore}, we may violate the Shabbat for it.

---

We learn in the first perek of Avoda Zara {Avoda Zara 12b}:
Rabbi Chanina said: For one who swallows a leech it is permissible to get water heated on Shabbat.

And there was actually a case of one swallowing a leech, and Rabbi Nechemiah declared it permissible to get water heated for him on Shabbat. Rav Huna the son of Rav Yehoshua said: Meanwhile let him sip vinegar. {the following quote appears in the gemara regarding one who swallows a wasp, who will surely die, but it is suggested that he should nevertheless drink vinegar:} perhaps [by this means] he will live long enough to set his house in order. {thus, drinking vinegar delays the deleterious effect.}

---

We learnt in the Mishna there in Yoma {Yoma 83a}: And Rabbi Matna ben Cheresh said further: If a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, because the disease may endanger his life, and whatsoever threatens to endanger life {lit. doubt of life} supersedes Shabbat.

{Yoma 84a}
What does this {general statement "whatsoever threatens to endanger life supersedes Shabbat} come to include?
To include the doubt {=danger to life} of another Shabbat.
How so?
Such that they estimate that he will need this treatment for eight days, and the first day is Shabbat. I would have said that he should wait until {Saturday} night, so as to only violate a single Shabbat. This comes to inform us that this is not so.

A brayta also says so: We heat water on Shabbat for a sick person, whether to give him to drink or to heal him {by washing him}, and we do not say that we should wait in case he gets better, but rather we heat for him immediately, and his doubt {of danger to life} pushes off the Shabbat. On not only the doubt for this Shabbat, but even for the following Shabbat. And we do not do these things {violating the Shabbat} via a gentile or a child, but rather via the greatest of the Jews. And we do not instruct others to do these things via women, or Cutheans {who hold there is no problem of Lifnei Iver}, for their opinion is added to other opinions.

{Yoma 84b}
And how do we know that in case of doubt of {danger to} life, we act leniently?
For Rav Yehuda cited Shmuel: Scriptures states {Vayikra 18:5}:

ה וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם: אֲנִי, ה.

5 Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am the LORD.

"and he shall live by them" and not die by them. And if we pay heed to doubt {and not act}, there will be times that he will not fulfill "and he shall live by them." Therefore, we save in case of doubt, so as to fulfill "and he shall live by them" and not die by them. And so is the halacha.

The Sages learnt {in a brayta}: We take care of danger to life on Shabbat, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.
How so?
If he saw a child fall into the sea, he may spread out a net, and take him up, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din. And even though he takes up fish together with him {the child}.
If one has seen a child fall into a pit, he may remove a piece of earth {to save him the sooner} and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din. And even though he creates a staircase in the earth.
If he saw a child enter, behind which the door got locked, he should break open the door immediately, and the sooner the better; and he need not take permission from Bet Din, even when by this means he breaks it for kindling.

{Yoma 85a}
If something collapses upon someone, and it is a doubt - perhaps he is there, perhaps he is not there; perhaps he is alive, perhaps he is dead; perhaps he is an Israelite, and perhaps a Cuthean - we remove the ruins for him.

What does this mean to say?
This is what it means to say: That it is no question that if it is a doubt - perhaps he is there, perhaps he is not there - if he is {known to be} an Israelite - we remove the ruins for him; and it is no question that if it is a doubt - perhaps he is alive, perhaps he is dead - that if he is an Israelite, we remove the ruins for him; but even if it a doubt whether he is a Cuthean or an Israelite, we remove the ruins for him.

If they found him alive, they deal with him {and the ruins are to be cleared further to save him}. This is obvious!
No. This is needed, to teach that even if he will only be alive for a short time we clear for him.

{Yoma 84b}
We extinguish and isolate the fire {on Shabbat} and the sooner one does this, the more praiseworthy one is; and no permission from Beth Din is to be taken for it, and even when the coals he saves from consumption will be used by him later for roasting meat. And it is needed, as we have written in Yoma.

{Shabbat 109a -- we now return}
Mar Ukva said: If one knocks his hand or foot, he may reduce the swelling with wine, and need have no fear {of violating}.

It was a question to them: What about vinegar?

Rif Shabbat 39b {digression from Shabbat 109a, to Niddah 13a, then to Avodah Zarah 28b}

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{Niddah 13a continues}
Whoever holds his membrum when he makes water is as though he had brought a flood on the world!
Abaye said: He treated this case as that of a reconnoitering troop, concerning which we learnt {tnan - in Avoda Zara 70b}: 'If a reconnoitering troop has entered a town in time of peace the open wine jars are forbidden and the closed ones are permitted, but in times of war the former as well as the latter are permitted because the troops have no time to offer libations'.

Thus it clearly follows that owing to their being in a state of fear they do not think of offering libations, and so also in this case, since he {Rav Yehuda} was in a state of fear he would not think of lustful matters.
But what fear could there be here?
If you wish I might reply: The fear of the night and of the roof.
If you prefer I might reply: The fear of his Master {Shmuel}.
If you prefer I might say: The fear of the Shechinah.
If you prefer I might say: Rav Yehuda is different, for the fear of his Master {Hashem} was upon him, for Shmuel once remarked of him 'This man is no mortal being' {lit. born of woman}.
If you prefer I might say: He was a married man, and concerning such Rav Nachman ruled: If a man was married, this is permitted.
If you prefer I might say: It was this that he taught him, vis., that which Abbay the son of Rav Binyamin bar Chiyya: But he may support the testicles from below.
If you prefer I might say: It was this that he taught him, vis., that Rabbi Abahu cited Rabbi Yochanan: It has a limit; from the corona downward [touch] is permitted,

{Niddah 13b}
but from the corona upwards {in the direction of the body} it is forbidden.

Rav said: A man who wilfully causes erection should be placed under the ban.
But why did he not say, 'This is forbidden'?
Because the man merely incites his evil inclination against himself.
Rabbi Ammi said: He is called a kofer, because such is the art of the evil inclination: To-day it incites man to do one wrong thing, and to-morrow it incites him to worship idols and he proceeds to worship them.

Some say, Rabbi Ammi said: He who excites himself by lustful thoughts will not be allowed to enter the division of the Holy One, blessed be He. For here it is written {Bereishit 38:10}:

י וַיֵּרַע בְּעֵינֵי ה, אֲשֶׁר עָשָׂה; וַיָּמֶת, גַּם-אֹתוֹ.

10 And the thing which he did was evil in the sight of the LORD; and He slew him also.

and there it is written {Tehillim 5:5}:

ה כִּי, לֹא אֵל חָפֵץ רֶשַׁע אָתָּה: לֹא יְגֻרְךָ רָע.

5 For Thou art not a God that hath pleasure in wickedness; evil shall not sojourn with Thee.

Rabbi Eliezer said: What is meant by לֹא יְגֻרְךָ רָע? In your dwelling evil shall not sojourn.

And Rabbi Eliezer said: What is meant by that which is written {Yeshaya 1:15}:

טו וּבְפָרִשְׂכֶם כַּפֵּיכֶם, אַעְלִים עֵינַי מִכֶּם--גַּם כִּי-תַרְבּוּ תְפִלָּה, אֵינֶנִּי שֹׁמֵעַ: יְדֵיכֶם, דָּמִים מָלֵאוּ.

15 And when ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers, I will not hear; your hands are full of blood.

Those that commit sexual impropriety {=masturbation} with their hands.

It was taught at the school of Rabbi Yishmael: {Shemot 20:12}

יב לֹא תִרְצָח, {ס} לֹא תִנְאָף; {ס} לֹא תִגְנֹב, {ס} לֹא-תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר.

12 Thou shalt not murder. {S} Thou shalt not commit adultery. {S} Thou shalt not steal. {S} Thou shalt not bear false witness against thy neighbour. {S}

implies, Thou shalt not practise sexual impropriety {=masturbation} either with hand or with foot.

The Sages learnt {in a brayta}: proselytes and those that play with children delay the advent of the Messiah.

The statement about proselytes may be understood on the lines of the view of Rabbi Chelbo, for Rabbi Chelbo said: proselytes are as hard for Israel to endure as a sore in raw flesh.

What, however, could be meant by 'those that play with children'?

If it be suggested: Those that practise anal sex [it could well be objected]: Are not such people subject to stoning?

If, however, it be suggested: Those that practise by way of the limbs {=onanism through external contact} [it could be objected]: Are not such deserving destruction by flood?

The meaning rather is: Those that marry minors who are not capable of bearing children, for Rabbi Yossi said: The Son of David will not come before all the souls in Guf {literally 'body,' here the region inhabited by the souls of the unborn} will have been disposed of, since it is said {Yeshaya 57:16}:

טז כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף: כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף, וּנְשָׁמוֹת אֲנִי עָשִׂיתִי.

16 For I will not contend for ever, neither will I be always wroth; for the spirit that enwrappeth itself is from Me, and the souls which I have made.

{where the first part of the verse states "For I will not contend for ever," and when Mashiach comes God will have stopped contending.}

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We learn in perek Ain maamidin beheima {Avodah Zara 28b}: Mar Zutra bar Tovia cited Rav: If one's eye gets out of order, it is permissible to paint it on Shabbat.

He was understood to be of opinion that this only holds good when the medical ingredients had been ground the previous day, but if it is necessary to grind them on the Shabbat and carry them through a public road, it would not be permitted; but one of the Rabbis, and Rabbi Yaakov by name, remarked to him: It was made plain to me on behalf of Mar Yehuda {=Rav Yehuda} that even grinding on Sabbath and the carrying through the public street are permissible.

It once happened to a maid-servant in Mar Shmuel's house that her eye became inflamed on a Sabbath; she cried, but no one attended her {thinking it was not serious enough to warrant desecration of Shabbat} and her eye dropped, and she died. Mar Shmuel went forth and propounded that if one's eye gets out of order it is permissible to paint it on Shabbat.

What kind [of disorder]?
Rav Yehuda said: Such as discharge, pricking, congestion, watering, inflammation or the first stages of sickness, excluding the last stage of sickness or the brightening of the eyesight in which cases it is not permitted.

Rif Shabbat 39a {Shabbat 108b - 109a}

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{Shabbat 108b continues}
that is permitted: one puts oil and salt [mixed into water] or oil and water [over salt], but provided that water and salt are not mixed at the outset.

And the halacha is not like Rabbi Yossi, but rather like the Tanna Kamma, for we state in Eruvin, in the first perek {Eruvin 14b}: Rav Yosef cited Rav Yehuda who cited Shmuel: the halacha is not like Rabbi Yossi, not in terms of salt water and not in terms of a lechi {a post at the entrance of an alleyway}.

Rav Yehuda bar Chaviva recited {tnei}: We may not prepare strong salt water.
What is strong salt water?
Rabba and Rav Yosef both say: Such that an egg floats in it.
And how much is that?
Abaye said: Two parts of salt and one part of water.
For what is it made?
Rabbi Abbahu said: For muries {a pickle containing fish hash and sometimes wine}.

And Rav Yehuda bar Chaviva recited {tnei}: One may not salt a radish or an egg on Shabbat.
{Rashi: a number of slices at the same time.}
Rav Chizkiya cited Abaye: Radish is forbidden, but an egg is permitted.
And so is the halacha {like Abaye}.

Rav Nachman said: Initially, I used to salt radish, arguing, I do indeed spoil it, for Shmuel said: Sharp radish is [more] beneficial. But when I heard what Ulla said when he came, viz., In the West [Palestine] they salt them slice by slice, I no longer salt them {more than a slice at a time}, but I certainly do drop them [in salt].

[To put] wine into one's eye is forbidden; [to put it] on the eye, is permitted. And [to put] tasteless saliva, even on the eye, is forbidden -- and so is the halacha.

Mar Ukva cited Shmuel: One may steep collyrium [an eye salve] on the eve of the Sabbath and place it upon his eyes on Shabbat without fear {of transgression}.

Bar Levai was standing before Mar 'Ukba, and saw him opening and shutting [his eyes] {for the salve to enter right in}. He said to him: To this extent the Sages did not permit and Mar Samuel did not permit.

They learnt {in a brayta}: Chanina {our gemara: Rabbi Muna} cited Rabbi Yehuda: A drop of cold water in the morning and bathing the hands and feet [in hot water] in the evening is better than all the eye-salves in the world. He used to say: If the hand [be put] to the eye, let it be cut off {since it is damaging}; the hand to the nose, let it be cut off: the hand to the mouth, let it be cut off; the hand to the ear, let it be cut off; the hand to the vein [opened for blood letting], let it be cut off; the hand to the membrum, let it be cut off; the hand to the anus, let it be cut off; the hand

{Shabbat 109a}
to the vat {of wine}, let it be cut off: [because] the [unwashed] hand leads to blindness, the hand leads to deafness, the hand causes a polypus {=a morbid growth in the nose}.

We learnt there {in the Mishna} in Niddah {13a}: EVERY HAND THAT MAKES FREQUENT EXAMINATION IS IN THE CASE OF WOMEN PRAISEWORTHY, BUT IN THE CASE OF MEN IT OUGHT TO BE CUT OFF. {And the gemara there:} Wherein [in this respect] do women differ from men? — Women [in this matter] are not sensitive {i.e., the examination does not unduly excite their passions}, hence they are praiseworthy, but in the case of men who are highly sensitive [their hands] ought to be cut off. But, if so, what was the point in saying 'MAKES FREQUENT' [seeing that the same reason applies] also where [the examinations are] infrequent? — When 'MAKES FREQUENT' was mentioned it was intended to refer to women only.

One taught {tana}: This applies only to the emission of semen but as regards flux {zav} a man also is as praiseworthy as the women; and even in regard to the emission of semen, if he desires to make the examination with a splinter or with a potsherd {thus not unduly exciting himself} he may do so.
And a thick cloth is like a potsherd.

They learnt {in a brayta}: Rabbi Eliezer said: Whoever holds his membrum when he makes water is as though he had brought a flood on the world. They said to Rabbi Eliezer: Would not the spray bespatter his feet and he would appear to be maimed in his privy parts so that he would be the cause of casting upon his children the reflection of being illegitimate? He said to them: It is preferable that a man should be the cause of casting upon his children the reflection of being illegitimate than that he should make himself a wicked man, even for a while, before the Omnipresent.

Another brayta: Rabbi Eliezer said to them: It is possible for a man to stand on a raised spot and to make water or to make water in loose earth and thus to avoid making himself wicked, even for a while, before the Omnipresent.

Which {response} did he tell them first? If it be suggested that it was the first mentioned statement that he gave them first [is it likely, it may be objected], that after he spoke to them of a prohibition he would merely offer a remedy {implying that if the remedy of standing on a raised spot were not possible it would be permitted}? The fact is that it was the last mentioned statement that he gave them first, and when they asked him, 'What is he to do when he can find no raised spot or loose earth', he answered them, 'It is preferable that a man should be the cause of casting upon his children the reflection of being illegitimate than that he should make himself a wicked man, even for a while, before the Omnipresent'.

But why all these precautions? — Because otherwise one might emit semen in vain, for Rabbi Yochanan said: Whosoever emits semen in vain deserves death, for it is said {Bereishit 38:10}:

ט וַיֵּדַע אוֹנָן, כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע; וְהָיָה אִם-בָּא אֶל-אֵשֶׁת אָחִיו, וְשִׁחֵת אַרְצָה, לְבִלְתִּי נְתָן-זֶרַע, לְאָחִיו.	9 And Onan knew that the seed would not be his; and it came to pass when he went in unto his brother's wife, that he spilled it on the ground, lest he should give seed to his brother.
י וַיֵּרַע בְּעֵינֵי ה, אֲשֶׁר עָשָׂה; וַיָּמֶת, גַּם-אֹתוֹ.	10 And the thing which he did was evil in the sight of the LORD; and He slew him also.

The academy of Rabbi Ami {our gemara: Rabbi Yitzchak and Rabbi Ammi} said: He is as though he shed blood, for it is said {Yeshaya 57:5}:

ה הַנֵּחָמִים, בָּאֵלִים, תַּחַת, כָּל-עֵץ רַעֲנָן; שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים, תַּחַת סְעִפֵי הַסְּלָעִים.

5 Ye that inflame yourselves among the terebinths, under every leafy tree; that slay the children in the valleys, under the clefts of the rocks?

Read not shochatei {=that slay} but rather sochatei {that press out}.

Rav Ashi {our gemara: Rav Asi} said: He is like one who worships idols; for here {in Yeshaya 57:5} it is written תַּחַת, כָּל-עֵץ רַעֲנָן - "under every leafy tree" - and there it is written {Devarim 12}:

ב אַבֵּד תְּאַבְּדוּן אֶת-כָּל-הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ-שָׁם הַגּוֹיִם, אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם--אֶת-אֱלֹהֵיהֶם: עַל-הֶהָרִים הָרָמִים וְעַל-הַגְּבָעוֹת, וְתַחַת כָּל-עֵץ רַעֲנָן.

2 Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.

Shmuel and Rav Yehuda once stood upon the roof of the Synagogue of Shaf VeYativ in Nehardea at night.
Rav Yehuda said to him: 'I must make water.'
He {Shmuel} said to him: Sharp one! take hold of your membrum and make the water outside [the roof] {to prevent the urine from falling on the roof}.

But how could he do this? We learnt {in a brayta}: Rabbi Eliezer said:

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{Shabbat 107a}
Rabbi Chiyya bar Abba cited Rabbi Yochanan {our gemara: Rabbi Abba cited Rabbi Chiyya bar Ashi who cited Rav}: If a bird creeps under the skirts [of one's garments, on Shabbat], he may sit and guard it {to prevent it from flying away} until evening.

Shmuel said: Everything [taught as] involving no liability on the Sabbath involves [indeed] no liability, yet is forbidden, save these three, which involve no liability and are permitted. One of them is this {the capture of a deer, mentioned in the Mishna}. And how do you know that he is exempt and it is permitted? Because the second clause teaches: WHAT DOES THIS RESEMBLE? ONE WHO SHUTS HIS HOUSE TO GUARD IT, AND A DEER IS THEREBY FOUND TO BE GUARDED THEREIN.

And another [is this]: If one manipulates an abscess on the Sabbath, if in order to make an opening for it, he is liable; if in order to draw the matter out of it, he is exempt. And how do you know that he is exempt and it is permitted? Because we learnt {tnan}: A small needle {lit. a hand needle} [may be moved on the Sabbath] for the purpose of extracting a thorn.

And another [is this]: If one catches a snake on Shabbat: if he is engaged therewith {= in catching it} so that it should not bite him, he is exempt; if for a remedy, he is liable. And how do you know that he is exempt and it is permitted? — Because we learnt {tnan}: A dish may be inverted over a lamp, that the beams should not catch [fire], or over an infant's excrements, or over a scorpion, that it should not bite.

END CHAPTER THIRTEEN

BEGIN CHAPTER FOURTEEN

MISHNA:
AS FOR THE EIGHT REPTILES [SHERAZIM] WHICH ARE MENTIONED IN THE TORAH {as unclean/non-edible}, HE WHO CATCHES OR WOUNDS THEM [ON SHABBAT] IS CULPABLE;
BUT [AS FOR] OTHER ABOMINATIONS AND CREEPING THINGS, HE WHO WOUNDS THEM IS EXEMPT;

HE WHO CATCHES THEM, BECAUSE HE NEEDS THEM, HE IS LIABLE;
IF HE DOES NOT NEED THEM, HE IS EXEMPT,

AS FOR A BEAST OR BIRD IN ONE'S PRIVATE DOMAIN, HE WHO CATCHES IT IS EXEMPT;
HE WHO WOUNDS IT IS CULPABLE.

{Shabbat 107b}
Gemara:
One who captures a flea on Shabbat is exempt; and one who kills it is culpable, according to all.

{Shabbat 108a}
Abaye said: He who plucks fungus from the handle of a pitcher is liable on account of uprooting something from the place of its growth.

MISHNA:
ONE MAY NOT PREPARE [PICKLING] BRINE ON SHABBAT {before the salt is put into it},
{Shabbat 108b}
BUT ONE MAY PREPARE SALT WATER AND DIP HIS BREAD INTO IT OR PUT IT INTO A STEW.
SAID R. JOSE, BUT THAT IS BRINE, WHETHER [ONE PREPARES] MUCH OR LITTLE? RATHER THIS IS THE SALT WATER THAT IS PERMITTED: OIL IS FIRST PUT INTO THE WATER OR INTO THE SALT.

Gemara:
What did he {the Tanna Kamma} mean?
Rav Yehuda cited Shmuel: One may not prepare a large quantity of salt water, but one may prepare a small quantity of salt water.

"SAID R. JOSE, BUT THAT IS BRINE, WHETHER [ONE PREPARES] MUCH OR LITTLE?":
The scholars asked: Does R. Jose [mean] to forbid [both] or to permit [both]?
And they conclude: to forbid.

A brayta also said so: : One may not prepare a large quantity of salt water for putting into preserved vegetables in a mutilated vessel; but one may prepare a little salt water and eat his bread therewith or put it into a stew. Said Rabbi Yossi: Is it just because this is in large quantity and this is in small, that the one is forbidden and the other is permitted? then it will be said, Much work is forbidden but a little work is permitted! Rather both are forbidden, and this is the salt water

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{Shabbat 105b}
Rabbi Shimon cites Rabbi Chalafta ben Agra who cites Rabbi Yochanan ben Nuri: He who rends his garments in his anger, he who breaks his vessels in his anger, and he who scatters his money in his anger, regard him as an idolater, because such are the wiles of the Tempter {yetzer hara}: To-day he says to him, 'Do this'; to-morrow he tells him, 'Do that,' until he bids him, 'Go and serve idols,' and he goes and serves [them].

Rabbi Yochanan {our gemara: Rabbi Avin} said: What pasuk intimates this?
{Tehillim 81:10}

י לֹא-יִהְיֶה בְךָ, אֵל זָר; וְלֹא תִשְׁתַּחֲוֶה, לְאֵל נֵכָר.

10 There shall no strange god be in thee; neither shalt thou worship any foreign god.

What strange god resides in the body of a man? Say, that is the Tempter!

And if he does this in order to instil fear in his household, it is fine. Even as Rav Judah pulled the thrums [of his garment;] Rav Acha bar Yaakov broke broken vessels; Rav Sheshet threw brine on his maidservant's head.

{Shabbat 106a}
"AND ALL WHO EFFECT DAMAGE ARE EXEMPT":
And even he who wounds and he who sets fire [to a stack of grain], according to Rabbi Yehuda.
And according to Rabbi Shimon, all who effect damage are exempt, with the exception of he who wounds and he who sets fire [to a stack of grain], as Rabbi Abahu recited {tnei} before Rabbi Yochanan.

And the reason of Rabbi Shimon is that since a verse is required to permit circumcision [on the Sabbath], it follows that for wounding elsewhere one is liable. And since the Divine Law forbade burning in respect of a priest's [adulterous] daughter, it follows that for kindling a fire in general one is liable.

And Rabbi Yehuda? There {by circumcision} he effects an improvement, as Rav Ashi said: What is the difference whether one repairs [the foreskin by] circumcision or one repairs a utensil: what is the difference whether one boils [melts] the lead bar or one boils dyes?

{Shabbat 105b}
MISHNA:
THE STANDARD OF BLEACHING [WOOL], HATCHELLING, DYEING OR SPINNING IT, IS A FULL DOUBLE SIT {Rashi: the distance between the tips of the index finger and middle finger when held wide apart}.
AND HE WHO WEAVES TWO THREADS TOGETHER, HIS STANDARD IS A FULL SIT.

{Shabbat 106a}
R. JUDAH SAID: HE WHO HUNTS A BIRD [AND DRIVES IT] INTO A TURRET, OR A DEER INTO A HOUSE, IS GUILTY;
BUT THE SAGES MAINTAIN: [HE WHO HUNTS] A BIRD INTO A TURRET,

{Shabbat 106b}
AND A DEER INTO A GARDEN, COURTYARD OR VIVARIUM, IS LIABLE.

R. SIMEON B. GAMALIEL SAID: NOT ALL VIVARIA ARE ALIKE.

THIS IS THE GENERAL PRINCIPLE: IF IT [STILL] NEEDS TO BE CAUGHT, HE IS EXEMPT IF IT DOES NOT STILL NEED TO BE CAUGHT, HE IS LIABLE.

IF A DEER ENTERS A HOUSE AND ONE PERSON SHUTS [THE DOOR] BEFORE IT, HE IS CULPABLE;
IF TWO SHUT IT, THEY ARE EXEMPT.
IF ONE COULD NOT SHUT IT, AND BOTH SHUT IT, THEY ARE CULPABLE.
R. SIMEON DECLARES [THEM] EXEMPT.

Gemara:
The Sages learnt {in a brayta}: He who catches locusts, gazin, hornets, or gnats on Shabbat is culpable: that is the view of Rabbi Meir. But the Sages rule: If that species is hunted, one is liable; if that species is not hunted, one is not liable.

MISHNA:
IF ONE SITS DOWN IN THE DOORWAY BUT DOES NOT FILL IT, AND A SECOND SITS DOWN AND FILLS IT {thus trapping the animal}, THE SECOND IS CULPABLE.

IF THE FIRST SITS DOWN IN THE DOORWAY AND FILLS IT, AND A SECOND COMES AND SITS DOWN AT HIS SIDE, EVEN IF THE FIRST [THEN] RISES AND DEPARTS, THE FIRST IS CULPABLE WHILE THE SECOND IS EXEMPT.

WHAT DOES THIS RESEMBLE? ONE WHO SHUTS HIS HOUSE TO GUARD IT, AND A DEER IS [THEREBY] FOUND TO BE GUARDED THEREIN.

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{Shabbat 103a}
Gemara:
Abaye said: [They learned this, that one is liable for using the left or right hand] of one who is ambidextrous.

{Shabbat 104b}
MISHNA:
IF ONE WRITES TWO LETTERS IN ONE STATE OF UNAWARENESS, HE IS CULPABLE.

IF ONE WRITES WITH INK, CHEMICALS, SIKRA, KUMOS, KANKANTUM, OR WITH ANYTHING THAT LEAVES A MARK ON THE ANGLE OF TWO WALLS OR ON THE TWO LEAVES [TABLES] OF A LEDGER, AND THEY [THE TWO LETTERS] ARE READ TOGETHER, HE IS CULPABLE.

IF ONE WRITES ON HIS FLESH, HE IS CULPABLE:

HE WHO SCRATCHES A MARK ON HIS FLESH, R. ELIEZER DECLARES HIM LIABLE TO A SIN-OFFERING; BUT THE SAGES EXEMPT HIM.

IF ONE WRITES WITH A FLUID, WITH FRUIT JUICE, WITH ROAD DUST, OR WITH WRITER'S POWDER, OR WITH ANYTHING THAT CANNOT ENDURE, HE IS NOT CULPABLE.

[IF ONE WRITES] WITH THE BACK OF HIS HAND, WITH HIS FOOT, WITH HIS MOUTH, OR WITH HIS ELBOW; IF ONE WRITES ONE LETTER NEAR [OTHER] WRITING, OR IF ONE WRITES UPON WRITING; IF ONE INTENDS WRITING A CHET BUT WRITES TWO ZAYYINS; ONE [LETTER] ON THE GROUND AND ANOTHER ON A BEAM; IF ONE WRITES ON TWO WALLS OF THE HOUSE, OR ON TWO LEAVES OF A LEDGER WHICH ARE NOT TO BE READ TOGETHER, HE IS NOT CULPABLE.

IF ONE WRITES ONE LETTER AS AN ABBREVIATION, R. JOSHUA B. BATHYRA HOLDS HIM LIABLE, WHILST THE SAGES EXEMPT HIM.

Gemara:
If one writes one letter and completes a book {Rashi: of one of the Hebrew Scriptures} therewith, [or] weaves one thread and completes a garment therewith, he is culpable.

{Shabbat 105a}
MISHNA:
IF ONE WRITES TWO LETTERS IN TWO STATES OF UNAWARENESS, ONE IN THE MORNING AND ONE IN THE EVENING, R. GAMALIEL HOLDS HIM LIABLE, WHILST THE SAGES EXEMPT HIM.

Gemara:
Wherein do they differ?
Rabban Gamliel holds: Awareness in respect of half the standard is of no account; whilst the Rabbis hold: Awareness in respect of half the standard is of account.

END PEREK TWELVE

BEGIN PEREK THIRTEEN

MISHNA:
R. ELIEZER SAID: HE WHO WEAVES THREE THREADS AT THE BEGINNING OR ONE [THREAD] ADDED TO WOVEN STUFF, IS CULPABLE;
BUT THE SAGES MAINTAIN: WHETHER AT THE BEGINNING OR AT THE END, THE STANDARD [FOR CULPABLE] IS TWO THREADS.

HE WHO MAKES TWO MESHES, ATTACHING THEM EITHER TO THE CROSS-PIECES [NIRIM] OR TO THE SLIPS [KEROS], OR IN A WINNOW, SIEVE, OR BASKET, IS CULPABLE.
AND HE WHO SEWS TWO STITCHES, AND HE WHO TEARS IN ORDER TO SEW TWO STITCHES [IS LIKEWISE CULPABLE].

{Shabbat 105b}
HE WHO TEARS IN HIS ANGER OR [IN MOURNING] FOR HIS DEAD, AND ALL WHO EFFECT DAMAGE ARE EXEMPT;
BUT HE WHO DAMAGES IN ORDER TO REPAIR, HIS STANDARD [FOR CULPABILITY] IS AS FOR REPAIRING.

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{Shabbat 102a}
MISHNA:
IF ONE THROWS [AN ARTICLE] AND RECALLS [THAT IT IS THE SABBATH] AFTER IT LEAVES HIS HAND, AND ANOTHER CATCHES IT, OR A DOG CATCHES IT, OR IT IS BURNT, HE IS NOT LIABLE.

IF ONE THROWS [AN ARTICLE] IN ORDER TO INFLICT A WOUND, WHETHER IN MAN OR IN BEAST, AND HE RECALLS [THAT IT IS THE SABBATH] BEFORE THE WOUND IS INFLICTED. HE IS NOT LIABLE.

THIS IS THE GENERAL PRINCIPLE: ALL WHO ARE LIABLE TO SIN-OFFERINGS ARE LIABLE ONLY IF THE BEGINNING AND THE END [OF THE FORBIDDEN ACTION] ARE UNWITTING.
IF THEIR BEGINNING IS UNWITTING WHILE THEIR END IS WILFUL, IF THEIR BEGINNING IS WILFUL WHILE THEIR END IS UNWITTING. THEY ARE NOT LIABLE, UNLESS THEIR BEGINNING AND END ARE UNWITTING.

END PEREK ELEVEN

BEGIN PEREK TWELVE

{Shabbat 102b}
MISHNA:
IF ONE BUILDS HOW MUCH MUST HE BUILD TO BE CULPABLE? HE WHO BUILDS HOWEVER LITTLE, AND HE WHO CHISELS, AND HE WHO STRIKES WITH A HAMMER OR WITH AN ADZE, AND HE WHO BORES [A HOLE], HOWEVER LITTLE, IS CULPABLE.

THIS IS THE GENERAL PRINCIPLE: WHOEVER DOES WORK ON THE SABBATH AND HIS WORK ENDURES, IS CULPABLE.
R. SIMEON B. GAMALIEL SAID: HE TOO IS CULPABLE WHO BEATS WITH THE SLEDGE HAMMER ON THE ANVIL AT THE TIME OF HIS WORK, BECAUSE HE IS AS ONE WHO IMPROVES HIS WORK.

Gemara:
If one makes a hole in a hencoop {for ventilation} —
Rav said: [He is culpable] on account of building;
while Shmuel said: On account of beating with a hammer.

If one inserts a pin {shufta} through the eyelet of a spade {kopina deMara}.
{the pin passed through the handle and made it fast to the blade}

{The Rif offers the following explanation:} To explain: inserts a spade into its wood {handle}.

Rav said: [He is culpable] on account of building;
while Shmuel said: On account of beating with a hammer.

{Shabbat 103a}
MISHNA:
HE WHO PLOUGHS, HOWEVER LITTLE, HE WHO WEEDS AND HE WHO TRIMS [TREES], AND HE WHO CUTS OFF YOUNG SHOOTS, HOWEVER LITTLE, IS CULPABLE.

HE WHO GATHERS TIMBER: IF IN ORDER TO EFFECT AN IMPROVEMENT, [THE STANDARD OF CULPABILITY IS] HOWEVER LITTLE;
IF FOR FUEL, AS MUCH AS IS REQUIRED FOR BOILING A LIGHT EGG.

IF ONE COLLECTS GRASS, IF TO EFFECT AN IMPROVEMENT, [THE STANDARD OF CULPABILITY IS] HOWEVER LITTLE;
IF FOR AN ANIMAL['S FODDER], A KID'S MOUTHFUL.

HE WHO WRITES TWO LETTERS, WHETHER WITH HIS RIGHT OR WITH HIS LEFT HAND, OF THE SAME DESIGNATION OR OF TWO DESIGNATIONS {the same letter twice or two separate letters} OR IN TWO PIGMENTS, IN ANY LANGUAGE, IS CULPABLE.
SAID R. JOSE: THEY DECLARED ONE CULPABLE [FOR WRITING] TWO LETTERS ONLY BECAUSE [HE MAKES] A MARK, BECAUSE THUS DID THEY WRITE ON EACH BOARD OF THE TABERNACLE, TO KNOW WHICH WAS ITS COMPANION.
R. JUDAH SAID: WE FIND A SHORT NAME [FORMING PART] OF A LONG NAME: SHEM {שמ} AS PART OF SHIME'ON OR SHEMUEL, NOAH {נח} AS PART OF NAHOR, DAN {דנ} AS PART OF DANIEL, {גד} GAD AS PART OF GADDI'EL.

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{Shabbat 96a continues}
IN PUBLIC GROUND, [AND] THEY REACHED OVER THE BOARDS FROM ONE TO ANOTHER, BUT DID NOT THROW.

AS FOR THE BANK OF A CISTERN, AND A ROCK, WHICH ARE TEN [HANDBREADTHS] HIGH AND FOUR IN BREADTH, IF ONE REMOVES [AUGHT] FROM THEM OR PLACES [AUGHT] UPON THEM, HIS IS CULPABLE; IF LESS THAN THIS, HE IS NOT CULPABLE.

{Shabbat 100a}
IF ONE THROWS [AN ARTICLE] FOUR CUBITS ON TO A WALL ABOVE TEN HANDBREADTHS, IT IS AS THOUGH HE THROWS IT INTO THE AIR; IF BELOW, IT IS AS THOUGH IT THROWS IT ON TO THE GROUND, AND HE WHO THROWS [AN ARTICLE] FOUR CUBITS ALONG THE GROUND IS CULPABLE.

IF ONE THROWS[ [AN OBJECT] WITHIN FOUR CUBITS BUT IT ROLLS BEYOND FOUR CUBITS, HE IS NOT CULPABLE; BEYOND FOUR CUBITS BUT IT ROLLS WITHIN FOUR CUBITS, HE IS CULPABLE.

{Shabbat 100b}
IF ONE THROWS [AN OBJECT OVER A DISTANCE OF] FOUR CUBITS IN THE SEA, HE IS NOT LIABLE.

IF THERE IS A WATER POOL. AND A PUBLIC ROAD TRAVERSES IT, AND ONE THROWS [AN OBJECT] FOUR CUBITS THEREIN. HE IS LIABLE.
AND WHAT DEPTH CONSTITUTES A POOL? LESS THAN TEN HANDBREADTH.
IF THERE IS A POOL OF WATER AND A PUBLIC ROAD TRAVERSES IT, AND ONE THROWS [AN OBJECT] FOUR CUBITS THEREIN, HE IS LIABLE.

IF ONE THROWS [AN OBJECT] FROM THE SEA TO DRY LAND, OR FROM DRY LAND TO THE SEA, FROM THE SEA TO A SHIP OR FROM A SHIP TO THE SEA OR FROM ONE SHIP TO ANOTHER, HE IS NOT CULPABLE.

IF SHIPS ARE TIED TOGETHER, ONE MAY CARRY FROM ONE TO ANOTHER.
IF THEY ARE NOT TIED TOGETHER, THOUGH LYING CLOSE [TO EACH OTHER], ONE MAY NOT CARRY FROM ONE TO ANOTHER.

Gemara:
It was stated {by Amoraim}:
As for a ship.
Rav Huna said: A projection, whatever its size, is stuck out [over the side of the ship], and [water] may then be drawn [from the sea].

Rav Chisda and Rabba bar Rav Huna both say: One rigs up an enclosure four [handbreadths square] and draws [water].

And the halacha is like them {Rav Chisda and Rabba bar Rav Huna}, for Rav Huna is one against two, and the words of one do not stand when there are two {who oppose}.

However, as regards throwing out waste water, he throws it against the sides of the ship, and even though it comes to rest in the sea as a result of his force.
{For} and the halacha is that his force, in a karmelit, the Sages did not decree.

{Shabbat 101b}
"IF SHIPS ARE TIED TOGETHER, ONE MAY CARRY FROM ONE TO ANOTHER":
These words are said to teach you [that one may] combine them via an eruv and carry from one to another, and like Rav Safra.
For as it was taught {in a brayta}:

If ships are tied to each other, one may combine them and carry from one to another. If they are separated, they become prohibited. If they are rejoined. whether in ignorance {shogeg} or wilfully {meizid}, accidentally {ones} or erroneously {mutin}, they revert to their original permitted condition.

Likewise, if mats are spread [i.e.. hung up] {forming tents belonging to different owners}, one may combine them and carry from one to another. If they are rolled up, they become prohibited. If they are respread, whether in ignorance or wilfully, accidentally or erroneously, they revert to their original permitted condition.

For every partition that is made on the Sabbath, whether ignorantly or wilfully, is designated a partition.

Is this indeed so {that every partition that is made on the Sabbath, whether ignorantly or wilfully, is designated a partition}?
Did not Rav Nachman say: They learnt this only in respect of throwing, yet it is forbidden to carry [therein]?

Rav Nachman's [dictum] was stated in reference to wilful [erection].

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{Shabbat 94b continues}
MISHNA:
IF ONE PARES HIS NAILS WITH EACH OTHER OR WITH HIS TEETH, LIKEWISE [IF ONE PLUCKS] HIS HAIR, LIKEWISE HIS MOUSTACHE, LIKEWISE HIS BEARD; AND LIKEWISE IF [A WOMAN] PLAITS [HER HAIR], LIKEWISE IF SHE PAINTS [HER EYELIDS] LIKEWISE IF SHE ROUGES [HER FACE], — R. ELIEZER DECLARES [THEM] CULPABLE, WHILE THE RABBIS FORBID [THESE ACTIONS] AS A SHEBUTH {= a Rabbinically forbidden act}.

{Shabbat 95a}
IF ONE DETACHES [AUGHT] FROM A PERFORATED POT {used for planting}, HE IS CULPABLE; IF IT IS UNPERFORATED, HE IS EXEMPT.
BUT R. SIMEON DECLARES [HIM] EXEMPT IN BOTH CASES.

{Shabbat 94b}
Gemara:
Rabbi Eleazar said: They differ only [where it is done] by hand; but if with an implement, all agree that he is culpable.

And Rabbi Eleazar also said: They differ only [where one does it] for himself; but [if he does it] for his neighbour, all agree that he is not culpable.

"LIKEWISE HIS HAIR, LIKEWISE HIS MOUSTACHE":
It was taught {tana}: If one plucks out a full scissors' edge [of hair], he is culpable.
And how much is a full scissors' edge?
Rav Yehuda said: Two [hairs].

A brayta also says so: If one plucks out a full scissors' edge [of hair] on the Sabbath, he is culpable. And how much is a full scissors' edge? Two. Rabbi Eliezer said: One. But the Sages agree with Rabbi Eliezer in the case of one who picks out white hairs from black ones, that he is culpable even for one, and this is interdicted even on weekdays, for it is said {Devarim 22:5}:

ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה, וְלֹא-יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה: כִּי תוֹעֲבַת ה אֱלֹקֶיךָ, כָּל-עֹשֵׂה אֵלֶּה.

5 A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment; for whosoever doeth these things is an abomination unto the LORD thy God.

They learnt {in a brayta}: Rabbi Shimon ben Eleazar says: As for a nail the greater part of which is severed, and shreds [of skin] the largest portions of which are severed [from the body], — by hand it is permitted [wholly to remove them]; [if one severs them] with a utensil, he is not culpable, yet it is prohibited. If the greater portions thereof are not severed, [if wholly removed] by hand one is not culpable. yet it is prohibited: with a utensil, one is liable to a sin-offering.

Rav Yehuda said: the halacha is like Rabbi Shimon ben Eleazar.

Rabba cited Rabbi Yochanan: Providing they are severed towards the top {near the nail} so that they pain him.

{Shabbat 95a}
Amemar permitted sprinkling [the floors] in Machoza.

To explain: He permitted inundating with water houses in Mechoza, where their floors were made of marble.
For what reason did the Sages say {that it is forbidden}? Lest one come to level up depressions. Here there are no depressions!

Rava Tosfa'ah found Ravina suffering discomfort on account of the heat. Others state, Mar Kashisha son of Rava found Rav Ashi suffering discomfort on account of the heat.
He said to him: Does not my Master agree with what was taught {in a brayta}: If one wishes to sprinkle his house on the Sabbath, he can bring a basin full of water, wash his face in one corner, his hands in another, and his feet in another, and thus the house is sprinkled automatically?
He said to him: I did not think of it. {Others: do not agree with it}

It was taught {tana}: A wise woman can sprinkle her house on the Sabbath.

But now that we hold as Rabbi Shimon, it is permitted even at the very outset {without resort to any expedient}.

END PEREK TEN

BEGIN PEREK ELEVEN
{Shabbat 96a}
MISHNA:
IF ONE THROWS [AN ARTICLE] FROM PRIVATE INTO PUBLIC GROUND [OR] FROM PUBLIC INTO PRIVATE GROUND, HE IS CULPABLE.

FROM ONE PRIVATE DOMAIN TO ANOTHER, AND PUBLIC GROUND LIES BETWEEN, R. AKIBA HOLDS HIM LIABLE, BUT THE SAGES DECLARE HIM EXEMPT.

{Explaining the position of the Sages:} HOW SO? IF THERE ARE TWO BALCONIES FACING EACH OTHER IN THE STREET, HE WHO REACHES OVER OR THROWS [AN ARTICLE] FROM ONE TO THE OTHER IS NOT CULPABLE.
IF BOTH ARE ON THE SAME STOREY, HE WHO REACHES OVER IS CULPABLE, WHILE HE WHO THROWS IS NOT, FOR THUS WAS THE SERVICE OF THE LEVITES.

TWO WAGGONS [STOOD] BEHIND EACH OTHER

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{Shabbat 91b}
IF ONE CARRIES OUT FOOD AND PLACES IT ON THE THRESHOLD, WHETHER HE [HIMSELF] SUBSEQUENTLY CARRIES IT OUT [INTO THE STREET] OR ANOTHER DOES SO, HE IS NOT CULPABLE, BECAUSE THE [WHOLE] ACT WAS NOT PERFORMED AT ONCE.

[IF ONE CARRIES OUT] A BASKET WHICH IS FULL OF PRODUCE AND PLACES IT ON THE OUTER THRESHOLD, THOUGH MOST OF THE PRODUCE IS WITHOUT {=in the street}, HE IS NOT CULPABLE UNLESS HE CARRIES OUT THE WHOLE BASKET.

{Shabbat 92a}
IF ONE CARRIES OUT [AN ARTICLE], WHETHER WITH HIS RIGHT OR WITH HIS LEFT [HAND], IN HIS LAP OR ON HIS SHOULDER, HE IS CULPABLE, BECAUSE THUS WAS THE CARRYING OF THE CHILDREN OF KOHATH.
IN A BACKHANDED MANNER, [E.G.,] WITH HIS FOOT, IN HIS MOUTH, WITH HIS ELBOW, IN HIS EAR, IN HIS HAIR, IN HIS BELT WITH ITS OPENING DOWNWARDS, BETWEEN HIS BELT AND HIS SHIRT, IN THE HEM OF HIS SHIRT, IN HIS SHOES OR SANDALS, HE IS NOT CULPABLE, BECAUSE HE HAS NOT CARRIED [IT] OUT AS PEOPLE [GENERALLY] CARRY OUT.

Gemara:
Rabbi Eleazar said: If one carries out a burden above ten handbreadths [from the street level], he is culpable, for thus was the carrying of the children of Kohath.

Rav cited Rabbi Chiyya: If one carries out a burden on his head on the Sabbath, he is exempt.

{Shabbat 92b}
And if you say that the people of Huzal do thus {and therefore it is a normal mode of carrying}, their practice is null by comparison with that of all men.

MISHNA:
IF ONE INTENDS TO CARRY OUT [AN OBJECT] IN FRONT OF HIM, BUT IT WORKS ROUND BEHIND HIM, HE IS NOT CULPABLE;
BEHIND HIM, BUT IT WORKS ROUND BEFORE HIM, HE IS CULPABLE.

[YET] IN TRUTH {= on Mt. Sinai} IT WAS SAID: A WOMAN, WHO WRAPS HERSELF ROUND WITH AN APRON WHETHER [THE ARTICLE IS CARRIED] BEFORE OR BEHIND HER, IS CULPABLE, BECAUSE IT IS NATURAL {fit} FOR IT TO REVERSE ITSELF.

R. JUDAH SAID: ALSO THOSE WHO RECEIVE NOTES.
{Tosafot: Officials who go out with documents for taking a census, inventories of the State treasury, etc. They carried these in pouches hanging from their belts, which sometimes turned round back to front. R. Judah rules that these too are culpable in such a case.}

IF ONE CARRIES OUT A LOAF INTO THE STREET, HE IS CULPABLE; IF TWO CARRY IT OUT, THEY ARE NOT CULPABLE. IF ONE COULD NOT CARRY IT OUT AND TWO CARRY IT OUT, THEY ARE CULPABLE; BUT R. SIMEON EXEMPTS [THEM].

{Shabbat 93b}
IF ONE CARRIES OUT LESS THAN THE STANDARD QUANTITY OF FOOD IN A UTENSIL, HE IS NOT CULPABLE EVEN IN RESPECT OF THE UTENSIL, BECAUSE THE UTENSIL IS SUBSIDIARY THERETO.

[IF ONE CARRIES OUT] A LIVING PERSON IN A BED, HE IS NOT CULPABLE EVEN IN RESPECT OF THE BED, BECAUSE THE BED IS SUBSIDIARY TO HIM;
A CORPSE IN A BED, HE IS CULPABLE. AND LIKEWISE [IF ONE CARRIES OUT] THE SIZE OF AN OLIVE OF A CORPSE, THE SIZE OF AN OLIVE OF A NEBELAH, OR THE SIZE OF A LENTIL OF A [DEAD] CREEPING THING [SHEREZ], HE IS CULPABLE. BUT R. SIMEON DECLARES HIM EXEMPT. {For carrying out a corpse, etc.}

{Shabbat 94b}
Gemara:
A dead body was lying in Darukra, which Rav Nachman bar Yitzchak allowed to be carried out into a karmelit.

Rav Acha the son of Rava said to Rav Nachman {our gemara's girsa: Said Rav Nachman the brother of Mar son of Rabbana to Rav Nachman bar Yitzchak}: Like whom? Rabbi Shimon? But perhaps Rabbi Shimon merely exempts [such] from liability to a sin-offering, yet there is a Rabbinical interdict.

He {Rav Nachman} said to him: By G-d! you yourself may bring it in! And even according to Rabbi Yehuda! Did I then say [that it may be carried out] into the street? I [merely] said, into a karmelit: the dignity of human beings is a great thing, for it supersedes [even] a negative injunction of the Torah.

Rif Shabbat 35a

HIDE/SHOW IMAGE
35a

{Shabbat 84b, the Mishna, continues}
BECAUSE IT IS SAID {Yeshaya 61:11}:

יא כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ, וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ--כֵּן ה אלקים, יַצְמִיחַ צְדָקָה וּתְהִלָּה, נֶגֶד, כָּל-הַגּוֹיִם.

11 For as the earth bringeth forth her growth, and as the garden causeth its seeds it to spring forth; so the Lord GOD will cause victory and glory to spring forth before all the nations.

NOT ITS SEED, BUT ITS SEEDS IS STATED.

{Shabbat 86a}
HOW DO WE KNOW THAT IF ONE [A WOMAN] DISCHARGES SEMEN ON THE THIRD DAY SHE IS UNCLEAN? BECAUSE IT IS SAID {Shemot 19:15}:

טו וַיֹּאמֶר, אֶל-הָעָם, הֱיוּ נְכֹנִים, לִשְׁלֹשֶׁת יָמִים: אַל-תִּגְּשׁוּ, אֶל-אִשָּׁה.

15 And he said unto the people: 'Be ready against the third day; come not near a woman.'

HOW DO WE KNOW THAT A CIRCUMCISED CHILD MAY BE BATHED [EVEN] ON THE THIRD DAY [AFTER CIRCUMCISION] WHICH FALLS ON THE SABBATH? BECAUSE IT IS SAID {Bereishit 34:25}:

כה וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים, וַיִּקְחוּ שְׁנֵי-בְנֵי-יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וַיָּבֹאוּ עַל-הָעִיר, בֶּטַח; וַיַּהַרְגוּ, כָּל-זָכָר.

25 And it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city unawares, and slew all the males.

HOW DO WE KNOW THAT A CRIMSON-COLOURED STRAP IS TIED TO THE HEAD OF THE GOAT THAT IS SENT [TO 'AZAZ'EL]? BECAUSE IT IS SAID {Yeshaya 1:18}:

יח לְכוּ-נָא וְנִוָּכְחָה, יֹאמַר ה; אִם-יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, אִם-יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ.

18 Come now, and let us reason together, saith the LORD; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

HOW DO WE KNOW THAT ANOINTING IS THE SAME AS DRINKING ON THE DAY OF ATONEMENT? THOUGH THERE IS NO PROOF OF THIS, YET THERE IS A SUGGESTION THEREOF, FOR IT IS SAID {Tehillim 109:18}:

יח וַיִּלְבַּשׁ קְלָלָה, כְּמַדּוֹ: וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ; וְכַשֶּׁמֶן, בְּעַצְמוֹתָיו.

18 He clothed himself also with cursing as with his raiment, and it is come into his inward parts like water, and like oil into his bones.

{Shabbat 89b}
IF ONE CARRIES OUT WOOD, [THE STANDARD FOR CULPABILITY IS] AS MUCH AS IS REQUIRED FOR BOILING A LIGHT EGG; [SEASONING] SPICES, AS MUCH AS IS REQUIRED FOR SEASONING A LIGHT EGG; AND THEY COMBINE WITH EACH OTHER.

NUTSHELLS, POMEGRANATE SHELLS, WOAD AND MADDER, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR DYEING THE SMALL PIECE OF CLOTH AT THE OPENING [TOP] OF A NETWORK.

URINE, NATRON, LYE {=a type of soap}, CIMOLIAN EARTH {=a clay used for cleansing}, AND ASHLEG {=a kind of alkali or mineral used as soap}, AS MUCH AS IS REQUIRED FOR WASHING THE SMALL PIECE OF CLOTH AT THE OPENING [TOP] OF A NETWORK;
R. JUDAH SAID: AS MUCH AS IS REQUIRED FOR REMOVING THE STAIN {caused by a menstruous woman}.

{Shabbat 90a}
[IF ONE CARRIES OUT] LONG PEPPER, OF WHATEVER QUANTITY, ITRAN {= a kind of resin used for lighting} OF WHATEVER QUANTITY, VARIOUS KINDS OF PERFUME, OF WHATEVER QUANTITY, VARIOUS KINDS OF METAL, OF WHATEVER QUANTITY, [PIECES] OF THE ALTAR STONES OR THE ALTAR EARTH, MOTH-EATEN SCROLLS OR THEIR MOTH-EATEN MANTLES, OF WHATEVER QUANTITY, [HE IS CULPABLE]. BECAUSE THEY ARE STORED AWAY IN ORDER TO BE HIDDEN.
R. JUDAH SAID: ALSO HE WHO CARRIES OUT THE SERVICE VESSELS OF IDOLS, OF WHATEVER SIZE, [IS CULPABLE], FOR IT IS SAID {Devarim 13:17}

יח וְלֹא-יִדְבַּק בְּיָדְךָ מְאוּמָה, מִן-הַחֵרֶם--לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ, וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ, כַּאֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ.

18 And there shall cleave not the slightest of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;

IF ONE CARRIES OUT A PEDDLER'S BASKET, THOUGH IT CONTAINS MANY COMMODITIES, HE INCURS ONLY ONE SIN-OFFERING.

[FOR] GARDEN-SEEDS, [THE STANDARD IS] LESS THAN THE SIZE OF A DRIED FIG; R. JUDAH {gloss inserts ben Beteira} B. BATHYRA RULED: FIVE.

{Shabbat 90b}
[FOR] CUCUMBER SEED, [THE STANDARD IS] TWO; SEED OF GOURDS, TWO; SEED OF EGYPTIAN BEANS, TWO.

IF ONE CARRIES OUT A LIVE KOSHER LOCUST, WHATEVER ITS SIZE;
DEAD, [ITS STANDARD IS] THE SIZE OF A DRIED FIG.

THE BIRD OF THE VINEYARDS {= a type of locust}, WHETHER LIVE OR DEAD, WHATEVER ITS SIZE, BECAUSE IT IS STORED AWAY FOR A MEDICINE.

R. JUDAH SAID: ALSO HE WHO CARRIES OUT A LIVE UNKOSHER LOCUST, WHATEVER ITS SIZE, [IS CULPABLE], BECAUSE IT IS PUT AWAY FOR A CHILD TO PLAY WITH.

{return to Shabbat 83b}
Gemara:
Rav Yehuda cited Rav: One should never abstain from [attendance at] the Beth Hamidrash even for a single hour.

And Rav Yehuda cited Rav {our gemara's girsa attributes this to Rabbi Yochanan}: One should never abstain from the Beth Hamidrash and from Torah, even in the hour of death, for it is said {Bemidbar 19:14}:

יד זֹאת, הַתּוֹרָה, אָדָם, כִּי-יָמוּת בְּאֹהֶל: כָּל-הַבָּא אֶל-הָאֹהֶל וְכָל-אֲשֶׁר בָּאֹהֶל, יִטְמָא שִׁבְעַת יָמִים.

14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.

Even at the time of death - Torah.

Rabbi Shimon ben Lakish said: The words of the Torah can endure only with him who sacrifices himself for it, as it is said {same pasuk}

יד זֹאת, הַתּוֹרָה, אָדָם, כִּי-יָמוּת בְּאֹהֶל: כָּל-הַבָּא אֶל-הָאֹהֶל וְכָל-אֲשֶׁר בָּאֹהֶל, יִטְמָא שִׁבְעַת יָמִים.

14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.

{Shabbat 90a}
Rav Yehuda cited Rav {our gemara merely attributes this to Rav Yehuda}: One should always be careful of the worm [mekak] that attacks scrolls, the worm [tekak] of silk, the mite [ela] of grapes, the worm [pah] of figs, and the worm [heh] of pomegranates, for they are all dangerous.

A certain disciple was sitting before Rava {our gemara: Rabbi Yochanan} eating figs. 'My Master,' he exclaimed, there are thorns in the figs.
He {Rava} said: 'The pah [worm] has killed this person.'

END PEREK NINE

{Shabbat 90b}
BEGIN PEREK TEN

MISHNA:
IF ONE LAYS [AUGHT] ASIDE FOR SOWING, FOR A SAMPLE, OR FOR A MEDICINE, AND [THEN] CARRIES IT OUT ON THE SABBATH, HE IS CULPABLE WHATEVER ITS SIZE.

BUT ALL OTHERS ARE NOT CULPABLE THEREFOR SAVE IN ACCORDANCE WITH ITS STANDARD.

IF HE CARRIES IT BACK AGAIN {that is, having carried it out he decides not to sow it, etc., after all, and takes it back into the house}, HE IS LIABLE ONLY IN ACCORDANCE WITH ITS STANDARD.

{For by changing his mind he removes the artificial value which he first attached to it, and it is the same as any other of its kind.}

Rif Shabbat 34b

HIDE/SHOW IMAGE
34b

{Shabbat 82a continues}
He must cleanse himself with the clay {shard}, and not with the pebble {because the former is technically a utensil}, and specifically referring to clay of the rims of utensils.

If a pebble and grass lie before one, — Rav Chisda and Rav Hamnuna - one said: He must cleanse himself with the pebble, but not with the grass; while the other said: He must cleanse himself with the grass, not with the pebble.

An objection is raised: If one cleanses himself with inflammable material, his lower teeth {=the teeth-like glands supporting the rectum} will be torn away?

There is no difficulty: the one {where it is permitted} refers to wet [grass]; the other to dry [grass].

It was stated {by Amoraim}:
If one has a call of nature but instead eats {our gemara: but does not obey it} -- Rav Chisda and Ravina - one said: He has an attack of offensive odour {from his mouth}; the other said: He is infected by an offensive smell {from the whole body}.

It was stated:
One who has a call of nature yet eats, is like an oven which is heated up on top of its ashes, and that is the beginning of mouth odor.

(If he ate and did not drink, his eating is blood, and this is the beginning of intestinal afflictions. If he ate and did not walk four cubits, his eating rots, and this is the beginning of bad {mouth} odor. If he washed and did not anoint himself first, it is as if he poured water over a barrel. If he washed with hot water and did not drink from it, it is as if he fired up the over from the outside but not from within. If he washed with hot water and did not rinse with cold, it is similar to iron that was placed in the fire but was not thereafter placed in the water {to harden}.
)

If one has a call of nature but cannot obey it: Rav Chisda said: He should repeatedly stand up and sit down.

Rabbi Zera said to Rav Chisda: Come let us learn and come let us deal in the life of the creatures {that is, health matters - this introduction missing in our gemara}. One who needs to answer the call of nature - Rav Chisda said: Let him go and sit and stand {and walk four cubits - gloss removes this}. Rav Hamnuna said: Let him work about that place with a pebble; while the Rabbis advise: Let him turn his attention to another matter. Rav Acha the son of Rabba said to Rav Ashi: {If he turns his attention to another matter} then certainly he will be unable to answer the call of nature! He said to him: Let him not turn his attention from other matters {as opposed to turning his attention to other matters}.

Rabbi Yirmiya of Difti said: I myself saw a certain Arab repeatedly arise and sit down until he poured forth like a cruse.

The Sages learnt {in a brayta}: If one enters to [partake of] a permanent {fixed} meal, he should [first] check himself {that he need not use the facilities.} How so? He should walk four ten-cubit lengths, or ten four-cubit lengths, be moved, then enter {to begin the meal}.

MISHNA:
[IF ONE CARRIES OUT] A {CLAY} SHARD, [THE STANDARD IS] AS MUCH AS IS NEEDED FOR PLACING BETWEEN ONE BOARD AND ANOTHER: THIS IS R. JUDAH'S VIEW.
R. MEIR SAID: LARGE ENOUGH TO SCRAPE OUT THE FIRE THEREWITH;
R. JOSE SAID: LARGE ENOUGH TO CONTAIN A REBI'ITH.

R. MEIR OBSERVED: THOUGH THERE IS NO PROOF OF THE MATTER, YET THERE IS A HINT: {Yeshaya 30:14}

יד וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים, כָּתוּת--לֹא יַחְמֹל; וְלֹא-יִמָּצֵא בִמְכִתָּתוֹ, חֶרֶשׂ, לַחְתּוֹת אֵשׁ מִיָּקוּד, וְלַחְשֹׂף מַיִם מִגֶּבֶא.

14 And He shall break it as a potter's vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern. {S}

{thus there is reference to taking fire, parallel to Rabbi Meir's reference.}
SAID R. JOSE TO HIM, THENCE IS PROOF [OF MY VIEW, VIZ.]:

יד וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים, כָּתוּת--לֹא יַחְמֹל; וְלֹא-יִמָּצֵא בִמְכִתָּתוֹ, חֶרֶשׂ, לַחְתּוֹת אֵשׁ מִיָּקוּד, וְלַחְשֹׂף מַיִם מִגֶּבֶא.

14 And He shall break it as a potter's vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water out of the cistern.

END PEREK EIGHT
BEGIN PEREK NINE

MISHNA:
R. AKIBA SAID: WHENCE DO WE KNOW THAT AN IDOL DEFILES BY CARRIAGE LIKE A NIDDAH?
BECAUSE IT IS SAID, {Yeshaya 30:22}:

כב וְטִמֵּאתֶם, אֶת-צִפּוּי פְּסִילֵי כַסְפֶּךָ, וְאֶת-אֲפֻדַּת, מַסֵּכַת זְהָבֶךָ; תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ.

22 And ye shall defile thy graven images overlaid with silver, and thy molten images covered with gold; thou shalt put them far away as a menstruous thing; thou shalt say unto it: 'Get thee hence.'

JUST AS A NIDDAH DEFILES BY CARRIAGE, SO DOES AN IDOL DEFILE BY CARRIAGE.

{Shabbat 83b}
HOW DO WE KNOW THAT A SHIP IS CLEAN? BECAUSE IT IS SAID {Mishlei 30:19}:

יט דֶּרֶךְ הַנֶּשֶׁר, בַּשָּׁמַיִם-- דֶּרֶךְ נָחָשׁ, עֲלֵי-צוּר; דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם-- וְדֶרֶךְ גֶּבֶר בְּעַלְמָה.

19 The way of an eagle in the air; the way of a serpent upon a rock; {N} the way of a ship in the midst of the sea; and the way of a man with a young woman.

{Shabbat 84b}
HOW DO WE KNOW THAT IF A SEED-BED IS SIX HANDBREADTHS SQUARE, WE MAY SOW THEREIN FIVE KINDS OF SEEDS, FOUR ON THE FOUR SIDES, AND ONE IN THE MIDDLE?

Rif Shabbat 34a

HIDE/SHOW IMAGE
34a

{Shabbat 80b continues}
BUT THE SAGES MAINTAIN: FOR FERTILIZING ONE LEEK PLANT.

THICK SAND, AS MUCH AS IS REQUIRED FOR PUTTING ON A FULL PLASTER TROWEL.

A REED, AS MUCH AS IS REQUIRED FOR MAKING A PEN.

BUT IF IT IS THICK OR CRUSHED {and thus unfit for a pen}, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR BOILING THE LIGHTEST OF EGGS BEATEN UP AND PLACED IN A STEW POT.

{Shabbat 81a}
[IF ONE CARRIES OUT] BONE, [THE STANDARD IS AS MUCH AS IS REQUIRED FOR MAKING A SPOON. {Jastrow: pointed on top and curved at the end}

R. JUDAH MAINTAINED: FOR MAKING OF A CHAF.

{The remainder of the Mishna is missing, but the Rif refers to it in pesiktas, so a gloss adds the following back in:}

GLASS, LARGE ENOUGH FOR SCRAPING THE TOP OF THE WHORL [OF A SPINDLE];

A CHIP OR A STONE, LARGE ENOUGH TO THROW AT A BIRD;
R. ELEAZAR B. JACOB SAID: LARGE ENOUGH TO THROW AT AN ANIMAL

Gemara:
{Defining chaf, mentioned in Rabbi Yehuda's opinion in the Mishna:}
Ulla said: [It means] the wards of a lock.

{A ward of a lock = The projecting ridge of a lock or keyhole that prevents the turning of a key other than the proper one}

"GLASS, LARGE ENOUGH FOR SCRAPING THE TOP OF THE WHORL [OF A SPINDLE]":
A Tanna taught: large enough to break across two threads simultaneously.

"A CHIP OR A STONE, LARGE ENOUGH TO THROW AT A BIRD.
R. ELEAZAR B. JACOB SAID: LARGE ENOUGH TO THROW AT AN ANIMAL":
Rabbi Yaakov said {our gemara has him citing Rabbi Yochanan}: Providing that it can feel it.

And what size is that?
It was taught {in a brayta}: Rabbi Eliezer {our gemara: ben Yaakov} says: Ten zuz in weight.
{One zuz = 3.585 grammes}

Zonin entered the Beth Hamidrash [and] said to them [the students]: My masters, what is the standard of the stones of a privy {used for wiping}?
They said to him: [One] the size of an olive, [a second] the size of a nut, and [a third] the size of an egg.
He said to them: Shall one take [them] in a [gold] balance!? {to weigh them accurately?}
[Thereupon] they voted and decided: A handful {of stones, no matter what their number}

The Sages learnt {in a brayta}: One may carry three mekurzalot {=fit for cleansing} stones into a privy. And what is their size? R. Meir said: As [large as] a nut; R. Judah maintained: As [large as] an egg.

And the halacha is that they voted and decided: A handful.

Rav Yehuda said: But not brittle stone [payas].
{This being unsuited for this purpose, it may not be handled on Shabbat}
What is payas?
Rabbi Zera said: karshinei Bavlayta {Babylonian pebbles -- which are cloddy and brittle}.

By way of explanation, earth which will readily come apart.

Rabbi Yannai said: If there is a fixed place for the privy {in the field}, [one may carry in] a handful [of stones]. if not, כהכרע מדוכה קטנה של בשמים {=[only] the size of the leg of a small spice mortar [is permitted].}

By way of explanation, this is the head of the pestle that they use to crush spices.

And they explain it in the Yerushalmi as the leg of a small spice mortar.

Rav Sheshet said: If there is evidence upon it, it is permitted.

The Rabbis explained "evidence" as rags {samartutin}, as we learn in there {in Niddah 12b}: "she must also use testing rags - they render her 'fit', and they render her 'unfit.'"

Abaye said to Rav Yosef: What if rain fell on it and it was washed away?

That is to say, if rain fell on the mekurzalot stones, and they sank into the earth, what? Do we fear lest it is like demolishing or like grinding, or not?

He said to him: If the mark thereof is perceptible it is permitted.

Rabba the son of Rav Shela asked Rav Chisda:
{Shabbat 81b}
to carry them up [the stones] after one to the roof {is it permissible}?
{Since, as Tosafot notes, he could have carried them up there on erev Shabbat.}

He said to him: Human dignity is very important and it supersedes a negative injunction of the Torah. {and so it is permitted}

Rav Huna said: One may not obey the call of nature on a ploughed field on Shabbat.
Because of the statement of Rabba, for Rabba said: If one has a depression and fills it up, — if in the house, he is culpable on account of building; if in the field, he is culpable on account of ploughing.

Rabbi Shimon ben Lakish said: One may cleanse himself with a pebble whereon 'grass has sprouted; but if one detaches [the grass] thereof on Shabbat, he incurs a sin-offering.

Rabbi Yochanan said: One must not cleanse oneself with a clay shard, because of danger, and some say because of witchcraft.
What witchcraft? Like this - that Rav Chisda and Rabba bar Rav Huna were travelling by ship. A certain {gentile} matron said to them: 'Seat me near you,' but they did not seat her. Thereupon she uttered something [a charm] and bound the boat {such that it did not move}; they uttered something, and freed it.
She said to them: 'What shall I do to you,

{Shabbat 82a}
seeing that you do not cleanse yourselves with a shard, nor kill vermin on your garments, and you do not pull out and eat a vegetable from a bunch which the gardener has tied together'?

If a pebble and a shard lie before one -

Rif Shabbat 33b

HIDE/SHOW IMAGE
33b

{Shabbat 78b continues}
{Paste, the Rif moves to the next Mishna,} PITCH AND SULPHUR, FOR MAKING A PERFORATION [THEREIN] {for the vial in which mercury is kept is closed with a perforated stopper of pitch or sulphur}; WAX, FOR PUTTING OVER A SMALL HOLE {as a plug}.

{Shabbat 79b}
Gemara:
Rav said: Duksustos {an inferior type of parchment} is as parchment: just as tefillin may be written upon parchment, so may they be written upon duksustos.

And so is the halacha.
And tefillin we do not write on duksustos, but rather, only on parchment.

{Shabbat 78b}
MISHNA:
PASTE, FOR PUTTING ON THE TOP OF A LIME BOARD [SHAFSHAF] {to catch birds - this element was moved down in the list in the Mishna},

CLAY, FOR MAKING A HOLE IN A GOLD REFINER'S POT {through which he inserts his bellows}.
R. JUDAH SAID: FOR MAKING A [TRIPOD'S] PEG. {A leg of the tripod which supports the refiner's pot.}

BRAN, FOR PUTTING ON THE MOUTH OF A GOLD REFINER'S POT;

LIME FOR SMEARING THE SMALLEST FINGER OF GIRLS {our Mishna: omit the word finger, and thus we have: the smallest of girls}
R. JUDAH SAID: ENOUGH TO PRODUCE A HAIR-CROWN [KALKAL]
R. NEHEMIAH SAID: ENOUGH FOR MAKING SIDE-CURLS [ONTAFE] {our gemara: Ondafe}

{Shabbat 80b}
[IF ONE CARRIES OUT] EARTH [A KIND OF CLAY], [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR A SEAL ON PACKING BAGS {=large bags in which ships' cargoes were carried}; THIS IS R. AKIBA'S VIEW.
BUT THE SAGES SAY; AS MUCH AS IS REQUIRED FOR THE SEAL ON LETTERS {a smaller standard}

[FOR] MANURE, OR THIN SAND, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR FERTILIZING A CABBAGE STALK. THIS IS R. AKIBA'S VIEW.

Rif Shabbat 33a

HIDE/SHOW IMAGE
33a

{Shabbat 76a continues}
OR MOIST ONION LEAVES TO THE SIZE OF A DRIED FIG, [OR] A GOAT'S MOUTHFUL OF DRY [LEAVES], A GOAT'S MOUTHFUL OF HERBS {the Rif has this moved from earlier in the Mishna}, [IS CULPABLE]. AND THEY DO NOT COMBINE WITH EACH OTHER, BECAUSE THEY ARE NOT ALIKE IN THEIR STANDARDS.
{Shabbat 76b}
HE WHO CARRIES OUT [HUMAN] FOODSTUFFS TO THE SIZE OF A DRIED FIG IS LIABLE, AND THEY COMBINE WITH EACH OTHER, BECAUSE THEY ARE EQUAL IN THEIR STANDARDS, EXCEPT THEIR SHELLS, KERNELS, STALKS, HUSKS AND COARSE BRAN. R. JUDAH SAID: EXCLUDING THE SHELLS OF LENTILS, BECAUSE THEY ARE BOILED TOGETHER WITH THEM.

{Shabbat 76a}
Gemara:
What is eitza?
Rav Yehuda said: The stalks of certain kinds of peas.

{Shabbat 76b}
"R. JUDAH SAID: EXCLUDING THE SHELLS OF LENTILS, BECAUSE THEY ARE BOILED TOGETHER WITH THEM":
Only lentils, but not beans?
But it was taught {in a brayta}: Rabbi Yehuda says: Excluding the shells of beans and lentils!
There is no difficulty: The one refers to new [beans] {in which case their shells combine}, the other to old.
Why do old ones not combine?
Rabbi Abahu said: Because they look like flies in the dish.

END PEREK SEVEN

BEGIN PEREK EIGHT
MISHNA:
HE WHO CARRIES OUT [RAW] WINE, [THE STANDARD IS THAT IT BE] ENOUGH FOR THE MIXING OF A CUP; MILK, AS MUCH AS IS QUAFFED AT A TIME {GEM'IAH}; HONEY, SUFFICIENT TO PLACE ON A SCAB; OIL, AS MUCH AS IS REQUIRED TO RUB IN A SMALL LIMB; WATER, ENOUGH FOR RUBBING COLLYRIUM; AND ALL OTHER LIQUIDS, [THE STANDARD IS] A REBI'ITH; AND ALL WASTE WATER, A REBI'ITH.
R. SIMEON SAID: [THE STANDARD FOR] ALL THESE IS A REBI'ITH, ALL THESE MEASURES HAVING BEEN STATED ONLY IN RESPECT OF THOSE WHO PUT THEM AWAY.

Gemara:
A Tanna taught: Enough for the mixing of a fair cup.

And what is a "fair cup?"
The cup of benediction {that is, Birkat haMazon}.

Rav Nachman cited Rabba bar Avuah: The cup of benediction must contain a quarter of a rebi'ith [of raw wine], so that it may be mixed and amount to a rebi'ith.

{Shabbat 77a}
"MILK, AS MUCH AS IS QUAFFED AT A TIME {GEM'IAH}":
The Sages learnt {in a brayta}:When one carries out animal's milk, [the standard is] as much as one quaffs at a time; woman's milk or the white of an egg, as much as is required for putting in a lotion; collyrium, as much as is dissolved in water {to paint the eyes}.

"HONEY, SUFFICIENT TO PLACE ON A SCAR":
A Tanna taught: As much as is required for putting on the opening of a scab.

"OIL, AS MUCH AS IS REQUIRED TO RUB IN A SMALL LIMB":
They learnt {in a brayta}: Rabban Shimon ben Eleazar says: Oil, as much as is required to rub in a small limb of a day-old infant.

{Shabbat 78a}
MISHNA:
HE WHO CARRIES OUT CORD, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR MAKING A HANDLE FOR A BASKET;

A REED CORD, AS MUCH AS IS REQUIRED FOR MAKING A HANGER FOR A SIEVE OR A BASKET-SIEVE.
R. JUDAH SAID: AS MUCH AS IS REQUIRED FOR TAKING THE MEASURE OF A CHILD'S SHOE.

PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT.
AND HE WHO CARRIES OUT A TAX-COLLECTOR'S RECEIPT IS LIABLE.

{Shabbat 78b}
ERASED PAPER {that is, palimpsest paper from which writing has been erased, and which cannot be written upon again}, AS MUCH AS IS REQUIRED TO WRAP ROUND A SMALL PHIAL OF SPIKENARD OIL

Gemara:
The Sages learnt {in a brayta}: As for palm leaves, the standard is as much as is required for making a handle for an Egyptian basket. As for bast; Others {this often =Rabbi Meir} say: as much as is required for putting on the opening of a small funnel for straining wine. Fat; as much as is required for greasing under a small cake {aspogit ketana}. And what size is that? — As [large as] a sela'.

The explanation of aspogit is a cake, as it is written {in Vayikra 2:4}

ד וְכִי תַקְרִב קָרְבַּן מִנְחָה, מַאֲפֵה תַנּוּר--סֹלֶת חַלּוֹת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן, וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן.

4 And when thou bringest a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil. {S}

and we translate {in Targum} aspogin petirin.

Soft rags, as much as is required for making a small ball. And what size is that? As [large as] a nut.

"PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT":
It was taught {tana}: How much is a tax-collector's receipt? Two letters.

MISHNA:
SKIN, FOR MAKING AN AMULET; PARCHMENT, FOR WRITING THEREON THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS 'HEAR O ISRAEL,': INK, FOR WRITING TWO LETTERS; STIBIUM, FOR PAINTING ONE EYE;