משנה: עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְווָד רִבִּי יְהוּדָה אוֹמֵר כְּדֵי לַעֲשׂוֹת חָף. זְכוּכִית כְּדֵי לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. צְרוֹר אֶבֶן כְּדֵי לִזְרוֹק בָּעוֹף רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כְּדֵי לִזְרוֹק בַּבְּהֵמָה׃ MISHNAH: Bone to fill a spoon19A unit of volume for medical prescriptions.; Rebbi Jehudah says to make a tooth of a key. Glass to scrape the head of the weaver’s beam20Greek κερκίς, -ίδος, ἡ “weaver’s shuttle; peg; pin; measuring rod”.. A pebble to throw at a bird21To scare it away.; Rebbi Eliezer ben Jacob says, to throw at an animal.
הלכה: ו. עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְווָד. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי לַעֲשׂוֹת חָף. מָהוּ חָף. סַרְגִּיד. תַּמָּן תַּנִּינָן. נִיטְּלוּ חָפִין. טָמֵא מִפְּנֵי נְקָבִים. נִסְתַּתְּמוּ נְקָבִים. טָמֵא מִפְּנֵי חָפִים. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הוּא עֲבַד חָף כְּלוּט וְהָכָא הוּא עֲבַד חָף סַרְגִּיד. HALAKHAH: 6. “Bone to fill a spoonful19A unit of volume for medical prescriptions.; Rebbi Jehudah says to make a tooth of a key.” What is חָף? A key105It seems that the root is شرج “to lock”.. There, we have stated:106Mishnah Kelim14:8. The argument is the same as explained in Note 102. “If the teeth were taken, it is impure because of the holes. If the holes were covered, it is impure because of the teeth.” It seems that Rebbi Jehudah’s argument is inverted. There he calls חָף a protrusion107Reading בלוט for כלוט. The question really is not about R. Jehudah but about the interpretation given here to his statement. Therefore no answer is needed. and here he calls it a key.
זְכוּכִית כְּדֵי לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. תַּמָּן תַּנֵּי. וְשֶׁלִּזְכוּכִית כְּדֵי לָצוּק בְּתוֹכָהּ שֶׁמֶן. וְהָכָא אַתְּ אָמַר הָכֵין. רִבִּי אָחָא רִבִּי מַייְשָׁא רִבִּי כֹהֵן בְּשֵׁם רַבָּנִן דְּקַיְסָרִין. כָּאן בְּעָבָה. כָּאן בְּחַדָּה. אִית דְּבָעֵי מֵימַר. כָּאן בִּמְטַלְטֵל. כָּאן בְּמוֹצִיא. “Glass to scrape the head of the weaver’s beam20Greek κερκίς, -ίδος, ἡ “weaver’s shuttle; peg; pin; measuring rod”..” There it was stated108Mishnah 17:5. The remainder of the paragraph is repeated in Chapter 17 (17)., “of glass to pour oil into it.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp109A blunt piece of thick glass obviously is of no use in scraping a beam. Different things may have different rules.. Some want to say, here about moving, there about bringing out110The two Mishnaiot cannot be compared although both are about glass. Here one discusses the minimum quantities which create liability in transport from one domain to another. There one discusses applications of the principle that all vessels may freely be moved within a private domain. As long as a sliver of glass may serve as some kind of vessel, it may be moved without special preparation..
צְרוֹר אֶבֶן כְּדֵי לִזְרוֹק בָּעוֹף. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵי שֶׁיִּזְרוֹק לַאֲחוֹרֵי הָעוֹף וְיַרְגִּישׁ. וְדִכְווָתָהּ. כְּדֵי שֶׁיִּזְרוֹק לַאֲחוֹרֵי בְּהֵמָה וְתַרְגִּישׁ. “A pebble to throw at a bird21To scare it away..” Simeon bar Abba in the name of Rebbi Joḥanan: That he throw it after a bird and it would notice it111The Babli 81a explains this as a pebble of at least 10 denar, 32 g.. And similarly, that he throw it after an animal and it would notice it.
תַּנֵּי. צְרוֹר מְקוּרְזָל כְּזַיִת וּכְאֶגּוֹז וּכְבֵיצָה נוֹטְלוֹ וּמְקַנֵּחַ בּוֹ אֶת רַגְלָיו. רִבִּי יִשְׁמָעֵאל בֵּרִבִּי יוֹסֵה אָמַר מִשּׁוּם אָבִיו. עַד מְלֹא הַיָּד. רַב יְהוּדָה אָמַר. בֳּייֵתוֹס בֶּן זוֹנִין הָיָה יוֹשֵׁב וְשׁוֹנֶה לִפְנֵי רִבִּי. אָמַר. כָּךְ אָנוּ אוֹמְרִים. צְרִיךְ שֶׁיְּהֵא יוֹשֵׁב וּמְשַׁקֵּל בַּיָּד. אָמַר לֵיהּ. הַכֹּל מוּתָּר חוּץ מִן הֶעָשׂוּי כַּחֲפִיסָה. רִבִּי אִילְא בְשֵׁם רִבִּי יַנַּאי. יֶשְׁנוֹ כִּמְלוֹא רֶגֶל מְדוֹכָה קְטַנָּה שֶׁלְּבַשָּׂם. אָמַר רִבִּי יוֹסֵה. לֹא אָֽמְרוּ אֶלָּא שֶׁלְּבוֹשֶׂם. הָא שֶׁלִּבְשָׂמִים לֹא. רִבִּי אִילְא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. צְרוֹר שֶׁעָלוּ בוֹ עֲשָׂבִים נוֹטְלוֹ וּמְקַנֵּיחַ בּוֹ אֶת רַגְלָיו. וְהַתּוֹלֵשׁ מִמֶּנּוּ בַשַּׁבָּת חַייָב חַטָּאת. תַּנֵּי רִבִּי חִייָא. חֶרֶס כָּל־שֶׁהוּא אָסוּר לְקַנֵּחַ בּוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא סוֹף דָּבָר חֶרֶשׂ אֶלָּא אֲפִילוּ אָזְנֵי חָבִיּוֹת. וְכָל־דָּבָר הַנִּכְנַס לָאוֹר וְיוֹצֵא. רִבִּי יוֹסֵי בֶּן יוֹסֵי אָמַר. צְרוֹר שֶׁקִּינֵּחַ בּוֹ חֲבֵירוֹ וּמַיִם שֶׁאֵין בָּהֶן אַרְבָּעִים סְאָה אָסוּר לְקַנֵּחַ בָּהֶן. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי מָנָא. מַיִם שֶׁלִּיקְלֵק בָּהֶן הַכֶּלֶב אָסוּר לְקַנֵּחַ בָּהֶן. וְתַנֵּי כֵן. אֵין מְקַנְּחִין לֹא בְפִי הַכֶּלֶב. וְלֹא בִפְנֵי הַכֶּלֶב. וְלֹא בְמַיִם שֶׁלִּיקְלֵק בָּהֶן הַכֶּלֶב. וְלֹא בְמַיִם שֶׁאֵין בָּהֶן אַרְבָּעִים סְאָה. וְהָהֵן דִּמְשַׁזֵּג גַּו בֵּיבָּנִי וְהָהֵן דִּמְשַׁזֵּג אַמְבַּטִיתָה רַע לְטַבָּעוֹת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רַב חוּנָה. חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בְקַלָּומִית שֶׁלְקָנֶה. אֵין שׁוֹחְטִים בָּהּ. וְאֵין מוֹהֲלִין בָּהּ. וְאֵין מְחַצְּצִין בָהּ אֶת הַשִּׁינַּיִם. וְאֵין מְחַתְּכִין בָּהּ אֶת הַבָּשָׂר עַל גַּבֵּי הַשּׁוּלָחָן. וְאֵין מְקַנְּחִין בָּהּ. מִפְּנֵי שֶׂרוּחַ רָעָה שׁוֹרָה עָלֶיהָ. It was stated112Babli 81a, Tosephta 13:17. Even though a stone is not a vessel and may not be moved on the Sabbath, for hygienic purposes it is permitted. “To cleanse himself” here means to use as toilet paper. For the different stages of cleansing one may use up to three stones of varying sizes.: “A smooth113Explanation of Rashi, in Romance becudes. stone the size of an olive, or a walnut, or an egg, he may take and cleanse his feet with it. Rebbi Ismael ben Rebbi Yose said in his father’s name: up to a full hand.” Rav Jehudah said, Boetius ben Zenon was sitting and repeating before Rebbi; he said, so we are saying, it is necessary that he sit down and take it in his hand. He told him, everything is permitted except what is formed like a small sack. Rebbi Ila in the name of Rebbi Yannai: it may be like the base of a small mortar of a spice dealer. Rebbi Yose said, they only said, of a spice. But not of spices114Only a really small mortar whose base fits into the palm of a hand.. Rebbi Ila in the name of Rebbi Simeon ben Laqish115Babli 81b. Removing the grasses is harvesting. Using the stone to cleanse himself is permitted since no rabbinic prohibitions may interfere with hygienic necessities or, in the language of the Babli, “the honor of people.”: A pebble on which grasses grew he may take and cleanse his feet with it. But if he plucks off from it on the Sabbath he is liable for a purification sacrifice. Rebbi Ḥiyya stated: It is forbidden to cleanse oneself with any potsherd116Since it has a rough surface it may not be used even on a weekday.. Rebbi Yose ben Rebbi Abun said, not only potsherds but even handles of amphoras117The Babli 82a disagrees since these in general are smooth., and anything which was brought into the fire and came out again118According to the Babli, Ḥulin 16b, anything fired will have a rough surface and there is danger it may lead to hemorrhoids.. Rebbi Yose ben Yose said, a pebble which had been used by another person and water in a volume of less than 40 se’ah one may not use to cleanse himself119It seems, unless the water was poured out and any reuse would be impossible.. Rebbi Ḥanania in the name of Rebbi Mana: It is forbidden to cleanse himself with water which a dog licked. And it was stated so: One cleans himself neither with a dog’s mouth, nor in presence of a dog, nor with water which the dog had licked off, nor with water in a volume of less than 40 se’ah. And if somebody washes in the bath house or washes in a bathtub, it is bad for hemorrhoids. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: 120Babli Ḥulin 16b, as tannaitic text. The blades are sharp and may be used for cutting but in general are serrated, which disqualifies them for slaughter and as surgical instruments. While one may cleanse himself with leaves, one may not use any which might cause a lesion which opens the way for pathogenic “evil spirits”. Five things were said about a reed blade: One does not use it to slaughter, nor to circumcise, nor to clean teeth with it, nor does one use it to cut meat on the table, nor does one cleanse himself, because an evil spirit resides on it.