A new Mishna teaches that a bone should be smaller than a spoon if it is carried out on Shabbat. Rabbi Yehuda says that it is actually the size of a key. What about carrying out glass? Should it be equal to the size of a sharpened stick used by weavers to scrape and smooth the top of a bobbin? What about a pebble or a stone? It should be equal to that which is used to throw at a bird to chase it away. Rabbi Elzzar bar Ya'akov says Equivalent to that which is used to throw at an animal, which would be larger.
The rabbis relatively quickly move toward questioning the size of stones that may be moved on Shabbat for wiping in the bathroom. Rabbi Yosei says an olive-bulk, a nut-bulk, and an egg-bulk. But how would they be weighed? They would be counted and measured in advance; one would take a handful of stones. Rabbi Shimon, son of Rabbi Yosei, says that the stones need not be measured at all before the y are taken.
Should they be sharpened? Should they be used to dislodge faeces? Should they just be used in ways different from weekday use? If the bathroom is in a fixed place, can a pile of stones be left there for later use? Rav Sheshet says that if the stone has an indication on it that it has already been used in the bathroom, one may move it for that purpose on Shabbat (at any size).
The Gemara teaches that ten things bring on hemorrhoids: eating the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, a smooth part of an animal with protrusions, without salt, the spine of a fish, a salty fish that is not fully cooked, wine dregs, one who cleans himself with lime and clay (which make earthenware) and one who cleaned himself that another person has already used. Staying too long in the bathroom, using a stone still moist from another's use and the same side of that stone already used are also discouraged. These last points refer to stones that belong to others, and not one's own wiping stone. If it rains on the stone, Rav Yosef says that if an indication on them is apparent it is permitted since it is clear that it was intended for use in the bathroom.
Rabba bar Rav Sheila raised a dilemma before Rav Chisda: What is the halacha regarding taking those stones up with him to the roof if the bathroom is on the roof? Is it prohibited because of the exertion involved? Rav Chisda says that it is permitted because great is human dignity as it overrides a prohibition in the Torah. The Gemara speak of Mareimar who sat and stated this halacha. Ravina argued based on a baraita where Rabbi Eliezer says a person may take a wood chip only from the animal's trough, already designated for the the animals' use but not from wood on the ground which is set- aside. The Gemara rejects this, say ing "How can you compare? There a person determines the place for his meal. He should have prepared toothpick in advance. A bathroom has to be found where it can be found.
Rav Huna asks if it is prohibited to defecate in a plowed field on Shabbat. Why on Shabbat based on hurting the planting? That would be the same any day. Instead it is because he might clean himself with a clod of earth that have grown grasses. Reish Lakish said that it is permitted to wipe with a stone upon which grasses have grown even though the grasses with be detached as a result. If we detach grass on Shabbat, even by accident, we are liable to bring a sin-offering. Instead we should take a clod of earth from a high place (top of a pile) and throw it to a low place, where he would be liable due to Rabba's point: if one had a hole and filled it in the house he is liable due to the prohibited labour of building. In the field, he is liable due to plowing.
Reish Lakish noted that we can wipe with a stone that has had grasses grow on top of it. Rav Pappi says that thus we are permitted to carry this perforated flowerpot on Shabbat. Rav Kahana strongly objects, saying IF they said that it is okay to carry a stone with weeds on it for a purpose, will they say it is permitted for no purpose? Abaye said since the topic of a perforated pot has begun, let's talk about that. If it had been placed on the ground and one lifted it and placed i on top of pegs on Shabbat, he is liable for detaching (the roots from the ground). If placed on the ground, one is liable for planting.
Rabbi Yochanan says it is prohibited to wipe with an earthenware shard on Shabbat. The Gemara asks about danger, but if so it should always be prohibited. Instead it is because that action invites witchcraft - which also should not be practiced on weekdays. Instead the concern must be that hairs will be removed with the shard. But that would be unintentional and thus permitted. Rav Natan bar Oshaya said to those who raised the question: A great man said something, let us find a reason for it. He says that Rabbi Yochanan means that it is not necessary to prohibit wiping with a shard on a weekday because one has the option of using a stone. On Shabbat, the shard has the status of a utensil and is not set-aside, thus it is preferable to a stone which is set-aside. Thus it is prohibited.
Rava taught that Rabbi Yochanan ruled this is prohibited becasue of the removal of hairs, which clashes with other things Rabbi Yochanan has said. He said that it is forbidden to wipe with an earthenware shard on Shabbat, thus he believes that an unintentional act is prohibited. He stated a principale: The halacha is ruled in accordance with an unattributed mishna. We learned in another Mishna that a nazirite may wash his hair on a weeday with sand and natron and separate it with his fingers, but he may not comb it, which would pull out some hair. The unintentional act of removing hair while shampooing is permitted. Thus it is in accordance with the explanation of Rav Natan bar Oshaya.
The Gemara then asks about the witchcraft is regarding wiping with an earthenware shard. The Gemara explains that Rav Chisda and Rabba bar Rav Huna were on a boat and a matron (matronita) said, "Let me sit with you", and they did not let her sit. She said something and stopped the boat. They said something, the Holy Name, and freed it. She said to them, What will I do to you to let me hurt you with witchcratf, for you dno't clearn yourselves with earthenware shards and you do not kill lice on your clothing, and you do not pull out a vegetable and eat it before you untie the bundle that was tied by the gardener? Through this we know that all of these acts carry with them the danger of witchcraft.
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