SECTION 312 How One Cleanses after Relieving Himself on Shabbos (1-15)

סימן שיב הַנִּצְרָךְ לִנְקָבָיו בַּמֶּה מְקַנֵּחַ בְּשַׁבָּת וּבוֹ ט"ו סְעִיפִים:

1 [Our Sages] permitted [a person] to carry small stones with which to clean himself in an outhouse out of consideration for [an individual’s] personal dignity.1 Even if [one] relieves himself on a roof, he is permitted to bring [small stones] up to the roof [with him, even though] it is difficult for him to do so.2

How many stones is one permitted to bring into an outhouse? A person who has a fixed place that he uses as an outhouse, i.e., he always goes to the same place to relieve himself, is permitted to bring in a [full] handful of stones.3 Even if some [of the stones] remain [after he uses as many as is necessary] in the evening, he will clean himself with [the remaining stones] in the morning. Thus, he will not have carried them for no purpose. Even if others also enter this place to relieve themselves, and there is reason to think that they will clean themselves with the stones that he left over, that is of no consequence. For in that event, he will have carried the stones for the use of others, and that is not considered as carrying without any purpose. [After all,] what [difference does it make] if it is he or they [who use them]?

Even though the others could also take the trouble to bring stones for themselves, nevertheless, since it is possible that he will [later] need all the stones he brought for his own use – if others do not precede him and cleanse themselves with those [stones] that remain after he cleanses himself [the first time] – he is considered as having taken the trouble [of bringing them] for his own sake.

א מִשּׁוּם כְּבוֹד הַבְּרִיּוֹת הִתִּירוּ לְטַלְטֵל אֲבָנִים לְקַנֵּחַ בָּהֶם בְּבֵית הַכִּסֵּא. א, 1 וַאֲפִלּוּ אִם נִפְנֶה עַל הַגַּגב וְיֵּשׁ טֹרַח לְהַעֲלוֹתָן עִמּוֹ לַגַּגג – הֲרֵי זֶה מֻתָּר.2

וְכַמָּה אֲבָנִים מֻתָּר לְהַכְנִיס לְבֵית הַכִּסֵּא? מִי שֶׁיֵּשׁ לוֹ מָקוֹם קָבוּעַ לְבֵית הַכִּסֵּא,ד דְּהַיְנוּ שֶׁלְּעוֹלָם נִכְנָס לְמָקוֹם אֶחָד לִפָּנוֹת שָׁםה – מֻתָּר לְהַכְנִיס שָׁם אֲבָנִים כִּמְלֹא הַיָּד,3 שֶׁאִם יִשְׁתַּיְּרוּ לוֹ מֵהֶן עַרְבִית – יְקַנֵּחַ בָּהֶן שַׁחֲרִית,ו וְאֵין כָּאן טִלְטוּל שֶׁלֹּא לְצֹרֶךְ.

וְאַף שֶׁאֲחֵרִים נִכְנָסִים גַּם כֵּן לִפָּנוֹת בְּמָקוֹם זֶה, וְיֵשׁ לָחוּשׁ שֶׁיְּקַנְּחוּ הֵם בְּמַה שֶּׁיִּשְׁתַּיֵּר מִמֶּנּוּ – אֵין בְּכָךְ כְּלוּם, שֶׁנִּמְצָא שֶׁטִּלְטוּל הוּא לְצֹרֶךְ אֲחֵרִים וְאֵין זֶה טִלְטוּל שֶׁלֹּא לְצֹרֶךְ, דְּמַה לִּי הוּא מַה לִּי אַחֵר. וְאַף עַל פִּי שֶׁהָאֲחֵרִים יְכוֹלִין לִטְרוֹחַ בְּעַצְמָן לְהַכְנִיס לָהֶם אֲבָנִים, מִכָּל מָקוֹם כֵּיוָן שֶׁאֶפְשָׁר שֶׁכָּל אֲבָנִים אֵלּוּ שֶׁהוּא מַכְנִיס יִצְטָרְכוּ לוֹ בְּעַצְמוֹ אִם לֹא יַקְדִּימוּהוּ אֲחֵרִים לְקַנֵּחַ בְּמַה שֶּׁיִּשְׁתַּיְּרוּ מִמֶּנּוּ בְּקִנּוּחַ זֶה – הֲרֵי זֶה טוֹרֵחַ בִּשְׁבִיל עַצְמוֹ:ז

2 When, by contrast, a person does not have a fixed place that he uses as an outhouse, but rather sometimes goes to one place [to relieve himself] and other times goes to another, he may bring in with himself an amount of small stones equal to the head of a pestle used to crush spices, but no more. For if some would remain and then he would go and relieve himself in another place, [the stones that he] originally [brought in] will have been carried for no purpose.

If it is apparent that a stone [or stones] were already used once for cleaning, it is permitted to bring [the stone into the outhouse]3 even if it is very large or [to take many {small stones}], even much more than a handful. [The rationale is that] since someone cleaned himself with them [once] and evidence of this remains, they are considered as having been prepared and ready to use for this purpose. Thus, they are not categorized as muktzeh.4 Similarly, when a person designated small stones for cleaning purposes while it was still day [on Friday] – even though he never actually cleaned himself with them – it is permitted to even bring many of them into an outhouse [on Shabbos.5The above applies] provided one designated these stones for this purpose for all time. Designating them for such a purpose for but one Shabbos, by contrast, is not sufficient, as stated in sec. 259[:5]6 and sec. 308[:53].7

ב אֲבָל מִי שֶׁאֵין לוֹ מָקוֹם קָבוּעַ לְבֵית הַכִּסֵּא,ח שֶׁפַּעַם הוֹלֵךְ לְמָקוֹם זֶה וּפַעַם לְמָקוֹם אַחֵרט – מַכְנִיס עִמּוֹ אֲבָנִים כְּשִׁעוּר רֹאשׁוֹ שֶׁל בּוּכְנָאי שֶׁדָּכִין בּוֹ בְּשָׂמִים וְלֹא יוֹתֵר, לְפִי שֶׁאִם יִשְׁתַּיְּרוּ לוֹ מֵהֶן וְאַחַר כָּךְ יֵלֵךְ לִפָּנוֹת לְמָקוֹם אַחֵר – נִמְצָא שֶׁטִּלְטֵל בַּתְּחִלָּה שֶׁלֹּא לְצֹרֶךְ.יא

וְאִם נִכָּר בָּאֶבֶן שֶׁקִּנְּחוּ בּוֹ כְּבָר פַּעַם אַחַת – מֻתָּר לְהַכְנִיסוֹיב, 3 אֲפִלּוּ הוּא גָדוֹל הַרְבֵּה, אוֹ אֲפִלּוּ הֵן הַרְבֵּה מִמְּלֹא הַיָּד – מֻתָּר לִטּוֹל כֻּלָּן,יג דְּכֵיוָן שֶׁקִּנְּחוּ בָּהֶןיד וְרֹשֶׁם הַקִּנּוּחַ נִכָּר בָּהֶןטו – הֲרֵי הֵן מוּכָנִין וְעוֹמְדִין לְכָךְ, וְאֵין בָּהֶן מִשּׁוּם מֻקְצֶה.4

וְכֵן אֲבָנִים שֶׁיִּחֲדָן לְקִנּוּחַ מִבְּעוֹד יוֹם, אַף עַל פִּי שֶׁעֲדַיִן לֹא קִנַּח בָּהֶן מֵעוֹלָם – מֻתָּר לְהַכְנִיסָן לְבֵית הַכִּסֵּא אֲפִלּוּ הֵן הַרְבֵּה.טז, 5 וְהוּא שֶׁיִּחֲדָן לְכָךְ לְעוֹלָם, אֲבָל יִחוּד לְשַׁבָּת אַחַת אֵינוֹ מוֹעִיל, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רנ"טיז, 6 וש"ח:יח, 7

3 When a person has a latrine next to his home and no one else uses it to relieve himself, he is forbidden to bring small stones there on Shabbos unless they are prepared and ready to be used for that purpose.8 [The rationale is that the person] should have prepared [the stones] on the preceding day, for on the preceding day, he knew that he would certainly relieve himself there on Shabbos since no one else relieves himself there. When, by contrast, others – even the members of his own household – relieve themselves there, [our Sages] did not require [the person] to prepare small stones there before the commencement of the Shabbos [when there is merely] a possibility [that he would use them, for his preparations may well be in vain]. Perhaps on the following day, someone else will be relieving himself [when the person seeks to use that facility] and he will have to go to a different place to relieve himself. Alternatively, maybe others will clean themselves with the stones he prepared.

ג מִי שֶׁיֵּשׁ לוֹ בֵּית הַכִּסֵּא סָמוּךְ לְבֵיתוֹ שֶׁאֵין שׁוּם אָדָם אַחֵר נִפְנֶה לְשָׁם – אָסוּר לוֹ לְהַכְנִיס לְשָׁם אֲבָנִים בְּשַׁבָּתיט אֶלָּא אִם כֵּן הֵן מוּכָנִין וְעוֹמְדִים לְכָךְ,8 מִפְּנֵי שֶׁהָיָה לוֹ לְהַזְמִינָם שָׁם מֵאֶתְמוֹל, שֶׁהֲרֵי מֵאֶתְמוֹל הָיָה יוֹדֵעַ שֶׁבְּוַדַּאי יִפָּנֶה שָׁם בְּשַׁבָּת, כֵּיוָן שֶׁאֵין שׁוּם אָדָם אַחֵר נִכְנָס לְשָׁם לִפָּנוֹת. מַה שֶּׁאֵין כֵּן כְּשֶׁגַּם אֲחֵרִיםכ אֲפִלּוּ בְּנֵי בֵיתוֹכא נִכְנָסִים שָׁם לִפָּנוֹת – לֹא הִטְרִיחוּהוּ לְהַזְמִין שָׁם אֲבָנִים מִבְּעוֹד יוֹם עַל הַסָּפֵק, כִּי שֶׁמָּא לְמָחָר יִמְצָא אַחֵר נִפְנֶה שָׁם וְיִצְטָרֵךְ לֵילֵךְ לִפָּנוֹת בְּמָקוֹם אַחֵר,כב, וְגַם שֶׁמָּא יְקַנְּחוּ הֵם בְּמַה שֶּׁיַּזְמִין הוּא:כג

4 There are authorities who maintain that [our Sages] permitted carrying stones to clean oneself only in a private domain or only [carrying them] less than four cubits in a karmelis. Others maintain that it is permitted to carry [stones] even four cubits in a karmelis or from a karmelis to a private domain if necessary. [The rationale is that] the prohibition against [carrying in] a karmelis is, like the prohibition [against] carrying [muktzeh], also only of Rabbinic origin, and it too was relaxed in consideration of personal dignity. With regard to the actual halachic ruling, [we follow the principle:] In matters of Rabbinic Law, follow the more lenient approach.

ד יֵשׁ אוֹמְרִיםכד שֶׁלֹּא הִתִּירוּ לְטַלְטֵל אֲבָנִים לְקִנּוּחַ אֶלָּא בִּרְשׁוּת הַיָּחִיד, אוֹ פָּחוֹת מֵאַרְבַּע אַמּוֹת בְּכַרְמְלִית. וְיֵשׁ אוֹמְרִיםכה שֶׁמֻּתָּר לְטַלְטְלָן אֲפִלּוּ אַרְבַּע אַמּוֹת בְּכַרְמְלִית וּמִכַּרְמְלִית לִרְשׁוּת הַיָּחִיד אִם צָרִיךְ לְכָךְ, מִפְּנֵי שֶׁאִסּוּר הַכַּרְמְלִית גַּם כֵּן אֵינָהּ אֶלָּא מִדִּבְרֵי סוֹפְרִים כְּמוֹ אִסּוּר הַטִּלְטוּל, וְהִתִּירוּהוּ גַם כֵּן מִשּׁוּם כְּבוֹד הַבְּרִיּוֹת.

וּלְעִנְיַן הֲלָכָה, בְּדִבְרֵי סוֹפְרִים הַלֵּךְ אַחַר הַמֵּקֵל:כו

5 If rain [fell] on the stones and they sunk [into the ground], but their presence is distinctly apparent, it is permitted to take them to clean oneself.9 Doing so is not [considered a violation of the prohibition against] demolishing [a structure]10 nor of grinding.11

ה אִם יָרְדוּ גְשָׁמִים עַל הָאֲבָנִים וְנִטְבְּעוּ, אִם רִשּׁוּמָן נִכָּר – מֻתָּר לִטְּלָן כְּדֵי לְקַנֵּחַ,9 וְאֵין בָּזֶה מִשּׁוּם סוֹתֵר10 וְלֹא מִשּׁוּם טוֹחֵן:כז, 11

6 [Even when] grass grew on a rock because of the earth’s moisture, it is permitted to clean oneself with that rock;12 we are not concerned that [some] grass will be torn off [the rock. The rationale is that] even if some [grass] will be torn off, a prohibition will not be violated, because it will be [torn off] unintentionally.13

True, the grass is growing from the earth’s moisture. Nevertheless, lifting it above the ground is not considered as tearing off and uprooting [the grass] from [its source of] nurture, because even [when the grass] is [held] in the air, it [still] benefits and grows from the vapors of the earth’s moisture; it is as if [the grass] is still attached to the ground.14 Thus, lifting up [the stone] does not involve a forbidden act according to Scriptural Law. It is only forbidden to lift up [the stone] according to Rabbinic decree, because it appears as if one is tearing [the grass from its nurture], as will be explained in sec. 336[:12],15 and [our Sages] did not impose their decrees [in this instance] out of [consideration for] personal dignity.

ו צְרוֹר שֶׁעָלוּ בוֹ עֲשָׂבִים מִלַּחוּת הַקַּרְקַע – מֻתָּר לְקַנֵּחַ בּו,כח, 12 וְאֵין חוֹשְׁשִׁים שֶׁמָּא יִתָּלְשׁוּ מִמֶּנּוּ עֲשָׂבִים,כט לְפִי שֶׁאַף אִם יִתָּלְשׁוּ אֵין כָּאן אִסּוּר, שֶׁדָּבָר שֶׁאֵין מִתְכַּוֵּן הוּא.ל, 13 וְאַף שֶׁגִּדּוּל הָעֲשָׂבִים הוּא מִלַּחוּת הַקַּרְקַע – אֵין בָּזֶה מִשּׁוּם תּוֹלֵשׁ וְעוֹקֵר דָּבָר מִגִּדּוּלוֹ בְּמַה שֶּׁמַּגְבִּיהֵם מֵעַל הַקַּרְקַע,לא לְפִי שֶׁאַף כְּשֶׁהֵם בָּאֲוִיר הֵם נֶהֱנִים וּגְדֵלִים מֵרֵיחַ לַחְלוּחִיּוּת הַקַּרְקַע,לב וַהֲרֵי הֵם כִּמְחֻבָּרִים עֲדַיִן בַּקַּרְקַע.לג, 14 וְאֵין בְּהַגְבָּהָה זוֹ שׁוּם אִסּוּר מִן הַתּוֹרָה, אֶלָּא שֶׁמִּדִּבְרֵי סוֹפְרִים אָסוּר לְהַגְבִּיהָםלד מִשּׁוּם שֶׁנִּרְאֶה כְּתוֹלֵשׁ,לה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן של"ו,לו, 15 וּמִשּׁוּם כְּבוֹד הַבְּרִיּוֹת לֹא גָזְרוּ:לז

7 One should not carry a clod of earth with which to clean himself. [The rationale is that] it is not fit for that purpose since it will crumble.16

ז לֹא יְטַלְטֵל רֶגֶב אֲדָמָה לְקַנֵּחַ בָּהּ, מִפְּנֵי שֶׁאֵינָהּ רְאוּיָה לְקִנּוּחַ, לְפִי שֶׁהִיא נִפְרֶכֶת:לח, 16

8 It is forbidden to clean oneself with a [jagged] earthenware shard17 even during the week, because of the danger that he might rupture the anal sphincter. Even smooth shards, i.e., the smooth handles of earthenware utensils that will not tear the flesh, should not be used during the week, because there is concern [that they will be used for] witchcraft.18 It was already explained in sec. 319 that, in the present era, we are not concerned about witchcraft.

Nevertheless, even in the era when there was concern about witchcraft, if one had [both] a smooth earthenware shard and a stone, [it was preferred that] he clean himself with the shard on Shabbos. [The rationale is that the shard] is categorized as an implement, because it is fit to cover the opening of a container.20 [One] should not clean himself with a stone, because it is muktzeh; [our Sages] permitted cleaning oneself with a stone or a rock only when he does not have another object that is permitted to be carried, with which to clean himself.21

ח אָסוּר לְקַנֵּחַ בַּחֶרֶסלט, 17 אֲפִלּוּ בְּחֹל, מִשּׁוּם סַכָּנָה,מ שֶׁלֹּא יְנַתֵּק שִׁנֵּי הַכַּרְכַּשְׁתָּא.מא וַאֲפִלּוּ אִם הִיא חֶרֶס חֲלָקָה, כְּגוֹן מֵאָגְנֵימב כֵלִיםמג שֶׁהֵם חֲלָקִים וְאֵינָם מְקָרְעִים אֶת הַבָּשָׂרמד – אֵין לְקַנֵּחַ בָּהּ בְּחֹל, מִפְּנֵי שֶׁיֵּשׁ לָחוּשׁ לִכְשָׁפִים.מה, 18 וּכְבָר נִתְבָּאֵר בְּסִימָן ג'מו, 19 שֶׁבִּזְמַן הַזֶּה אֵין חוֹשְׁשִׁים לִכְשָׁפִים.

אֲבָל בְּשַׁבָּת אִם יֵשׁ לְפָנָיו חֶרֶס חֲלָקָהמז וּצְרוֹר – יְקַנֵּחַ בְּהַחֶרֶס,מח אַף בִּזְמַן שֶׁהָיָה בָהּ חֲשַׁשׁ כְּשָׁפִים,מט מִפְּנֵי שֶׁיֵּשׁ תּוֹרַת כְּלִי עָלֶיהָנ שֶׁרְאוּיָה לְכַסּוֹת בָּהּ פִּי הַכֵּלִים.נא, 20 וְלֹא יְקַנֵּחַ בְּהַצְּרוֹר, שֶׁהוּא מֻקְצֶה, שֶׁלֹּא הִתִּירוּ לְקַנֵּחַ בִּצְרוֹר וְאֶבֶן אֶלָּא כְּשֶׁאֵין לוֹ דָּבָר אַחֵר הַמֻּתָּר בְּטִלְטוּל לְקַנֵּחַ בּוֹ:נב, 21

9 [The following rule applies when] one has [the option of cleaning himself with either] a stone22 or with grass that is connected [to the earth], both of which are muktzeh:23 [the person] should clean himself with the grass while it is still connected [to the earth], without moving it with his hands.24 [The person] should not clean himself with a stone, because he would have to carry it by hand.

Cleansing oneself with grass attached to the ground is not prohibited, since the prohibition [against using an object attached to the ground] applies only to a tree,25 but not to vegetative growth, as will be explained in sec. 336[:4].26

To what does the above apply? To moist grass. One should not, however, clean himself with dried [grass], because when one cleans himself with a substance [dry enough to be] flammable, he [may] dislocate the sphincter. Although in the present age, precaution is no longer taken not to clean oneself with a flammable substance, as stated in sec. 3[:16], dried grass should not be used to clean oneself, because it is sharp and [may] cut the flesh, as explained in that source.

ט הָיוּ לְפָנָיו צְרוֹר22 וַעֲשָׂבִיםנג מְחֻבָּרִים,נד שֶׁשְּׁנֵיהֶם הֵם מֻקְצִיםנה, 23 – יְקַנֵּחַ בָּעֲשָׂבִיםנו בְּעוֹדָן בְּחִבּוּרָן וְלֹא יְזִיזֵם בְּיָדָיו,נז, 24 וְאַל יְקַנֵּחַ בַּצְּרוֹר שֶׁיִּצְטָרֵךְ לְטַלְטְלוֹ בְּיָדוֹ.נח

וְאֵין אִסּוּר בְּקִנּוּחַ הָעֲשָׂבִים מִשּׁוּם מִשְׁתַּמֵּשׁ בִּמְחֻבָּר, שֶׁלֹּא אָסְרוּ אֶלָּא בְּאִילָן25 אֲבָל לֹא בְּיָרָק,נט כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן של"ו.ס, 26

בַּמֶּה דְּבָרִים אֲמוּרִים? בַּעֲשָׂבִים לַחִים, אֲבָל בִּיבֵשִׁים אֵין מְקַנְּחִין בָּהֶם, מִפְּנֵי שֶׁהַמְקַנֵּחַ בְּדָבָר שֶׁהָאוּר שׁוֹלֵט בּוֹ – שִׁנָּיו הַתַּחְתּוֹנוֹת נוֹשְׁרוֹת.סא

וְאַף בִּזְמַן הַזֶּה שֶׁאֵין נִזְהָרִין מִלְּקַנֵּחַ בְּדָבָר שֶׁהָאוּר שׁוֹלֵט בּוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ג'סב – אֵין מְקַנְּחִים בַּעֲשָׂבִים יְבֵשִׁים, מִפְּנֵי שֶׁהֵם חַדִּים וּמְחַתְּכִים אֶת הַבָּשָׂר,סג כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם:סד

10 If one does not have a rock or stone available with which to clean himself, there are authorities who even permit cleaning oneself with [parts of] a tree that is still attached to the ground. [The rationale is that] in a situation involving personal dignity, our Sages did not apply a decree against using [a plant] that is attached to the ground. If necessary, it is even permitted to clean oneself with leaves that are attached to [the tree]. There is no concern that perhaps he will tear off [a leaf], for [even if he does], he will be doing so unintentionally.27

י אִם אֵין לְפָנָיו אֲפִלּוּ צְרוֹר וְאֶבֶן לְקַנֵּחַ בָּהֶןסה – יֵשׁ מַתִּירִיןסו לְקַנֵּחַ אֲפִלּוּ בְּאִילָן הַמְחֻבָּר, שֶׁבִּמְקוֹם כְּבוֹד הַבְּרִיּוֹת לֹא גָזְרוּ עַל שִׁמּוּשׁ בִּמְחֻבָּר. וְאַף אִם צָרִיךְ לְקַנֵּחַ בְּעָלִין הַמְחֻבָּרִים בּוֹ – הֲרֵי זֶה מֻתָּר, וְאֵין לָחוּשׁ שֶׁמָּא יִתָּלְשׁוּ, שֶׁדָּבָר שֶׁאֵינוֹ מִתְכַּוֵּן הוּא:סז, 27

11 One should not rub a rock28 used for cleaning in order to smooth it29 so that it will not scrape the skin, as he is wont to do during the week, because of the prohibition against crushing.30 Instead, he should rub [the rock] in a way that deviates from the norm, [i.e.] in an unusual manner.31

יא לֹא יְמַשְׁמֵשׁ בּוֹ בִּצְרוֹר28 שֶׁל הַקִּנּוּחַ לְהַחֲלִיקוֹ29 שֶׁלֹּא יְשָׂרֵט בַּבָּשָׂר, כְּדֶרֶךְ שֶׁהוּא מְמַשְׁמֵשׁ בְּחוֹל, מִשּׁוּם אִסּוּר כְּתִישָׁה,30 אֶלָּא יְמַשְׁמֵשׁ בְּשִׁנּוּי כִּלְאַחַר יָד:סח, 31

12 If a person feels that he must relieve himself, but is constipated, he can alleviate the ailment by massaging his anal opening with a stone or the like.32 [The person] should not massage himself on Shabbos as he does during the week, i.e., holding the stone with his entire hand and massaging, because massaging in this manner [is likely to] tear off hairs. True, he has no intention to do this. Nevertheless, [removing the hairs] is an inevitable consequence, for he will certainly remove hairs when rubbing himself in this manner. (Massaging oneself in this manner was permitted only because of danger, because restraining elimination leads to dropsy.)33 Accordingly,34 it is necessary [for the person to massage himself] in a way that deviates from the norm, [that is] in an unusual manner, i.e., by holding the stone with two fingers and massaging himself gently.

יב הָיָה צָרִיךְ לִנְקָבָיו וְאֵינוֹ יָכוֹל לִפָּנוֹת, שֶׁרְפוּאָתוֹ לְמַשְׁמֵשׁ בְּפִי הַטַּבַּעַת בִּצְרוֹר וְכַיּוֹצֵא בוֹ32 – לֹא יְמַשְׁמֵשׁ בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא מְמַשְׁמֵשׁ בְּחֹל,סט דְּהַיְנוּ שֶׁאוֹחֵז הַצְּרוֹר בְּכָל הַיָּדע וּמְמַשְׁמֵשׁ, לְפִי שֶׁבְּמִשְׁמוּשׁ הַזֶּה יֵשׁ בּוֹ מִשּׁוּם הַשָּׁרַת נִימִין.עא וְאַף שֶׁאֵינוֹ מִתְכַּוֵּן לְכָךְ, מִכָּל מָקוֹם "פְּסִיק רֵישֵׁהּ וְלֹא יָמוּת הוּא", שֶׁבְּוַדַּאי מַשִּׁיר נִימִין בְּמִשְׁמוּשׁ זֶהעב (וְלֹא הֻתַּר מִשְׁמוּשׁ זֶה אֶלָּא מִפְּנֵי הַסַּכָּנָה, שֶׁעַמּוּד הַחוֹזֵר מֵבִיא אֶת הָאָדָם לִידֵי הַדְרוֹקָןעג).33 לָכֵן34 הִצְרִיכוּ לַעֲשׂוֹת עַל יְדֵי שִׁנּוּי כִּלְאַחַר יָד, דְּהַיְנוּ שֶׁאוֹחֵז הַצְּרוֹר בִּשְׁתֵּי אֶצְבְּעוֹתָיו וּמְמַשְׁמֵשׁעד בְּנַחַת:עה

13 The laws that apply to massaging oneself with a stone also apply to massaging oneself with a cork. One should only hold [the cork] with two fingers.35

One should not go out [to a public domain]36 with a cork inserted into his body, even if it is entirely [covered by his] body. [The rationale is that] since [the person] frequently inserts [the cork] in order to remove it again, it is not considered secondary to [his] body. [Instead,] this is like carrying an article out [to the public domain] in one’s mouth or under one’s arm, which is forbidden according to Rabbinic Law.37 When, by contrast, an object has been “swallowed” in one’s body, it is permitted to go out [to a public domain] with it, e.g., to swallow pearls or gold and go out to the public domain with them.38

יג לְמַשְׁמֵשׁ בְּבַרְזָא בְּפִי הַטַּבַּעַת דִּינָהּ כִּצְרוֹר, שֶׁלֹּא יֹאחֲזֶנָּה אֶלָּא בִּשְׁתֵּי אֶצְבְּעוֹתָיו.35 וְאָסוּר לָצֵאת36 בְּבַרְזָא אֲפִלּוּ תְּחוּבָה כֻלָּהּ בַּגּוּף,עו שֶׁכֵּיוָן שֶׁמַּכְנִיסָהּ תָּדִיר כְּדֵי לַחֲזוֹר וּלְהוֹצִיאָהּ, אֵינָהּ בְּטֵלָה אֵצֶל הַגּוּף, וַהֲרֵי זֶה כְּמוֹצִיא בְּפִיו וּבְמַרְפֵּקוֹ שֶׁאָסוּר מִדִּבְרֵי סוֹפְרִים.עז, 37

אֲבָל דָּבָר הַבָּלוּעַ בַּגּוּף – מֻתָּר לָצֵאת בּוֹ, כְּגוֹן לִבְלוֹעַ מַרְגָּלִית אוֹ זָהָב וְלָצֵאת בָּהֶן לִרְשׁוּת הָרַבִּים:עח, 38

14 It is forbidden to relieve oneself in a plowed field on Shabbos.39 [This is] a decree [instituted] lest one level crevices,40 i.e., he might take a stone from a mound to clean himself and then toss it into a crevice. This levels the plowed land and is a derivative [of the forbidden labor] of plowing.41

If the field belongs to another person, it is forbidden to enter it even during the week,42 because he is trampling on the other person’s plowed land and ruining it.

יד אָסוּר לִפָּנוֹת בִּשְׂדֵה נִירעט בְּשַׁבָּת,פ, 39 גְּזֵרָה מִשּׁוּם הַשְׁוָאַת גּוּמוֹת,פא, 40 כִּי שֶׁמָּא יִטּוֹל צְרוֹר מִמְּקוֹם גַּבְשׁוּשִׁית לְקַנֵּחַ בּוֹ וְאַחַר כָּךְ יַשְׁלִיכֶנּוּ לִמְקוֹם גּוּמָא, וַהֲרֵי זֶה מַשְׁוֶה אֶת הַחֲרִישָׁה, וְהוּא תּוֹלֶדֶת חוֹרֵשׁ.פב, 41

וְאִם הִיא שְׂדֵה חֲבֵרוֹ – אַף בְּחֹל אָסוּר לִכָּנֵס בָּהּ,42 מִפְּנֵי שֶׁדָּשׁ נִירוֹ וּמְקַלְקְלוֹ:פג

15 On Shabbos, it is permitted to position large stones43 and arrange them to form a seat with a cavity [in the center so that] one can sit on them [to relieve himself] in a place designated as an outhouse in a field. [The rationale is that] it is a temporary structure that is not designed to continue to exist. Making a temporary structure44 is forbidden only by Rabbinic Law, and in consideration of personal dignity, a decree was not imposed.45 Nevertheless, it is forbidden to make a tent-like structure with a roof, even though it is only a temporary structure.46

טו אֲבָנִים גְּדוֹלוֹת שֶׁמְּצַדְּדִים אוֹתָן כְּמִין מוֹשָׁב חָלוּל וְיוֹשְׁבִים עֲלֵיהֶם בְּשָׂדוֹת בְּמָקוֹם הַמְיֻחָד לְבֵית הַכִּסֵּא – מֻתָּר לְצַדְּדָן בְּשַׁבָּת,43 מִפְּנֵי שֶׁבִּנְיָן עֲרַאי הוּא, שֶׁאֵינוֹ עָשׂוּי לְהִתְקַיֵּם, וּבִנְיָן עֲרַאי44 אֵינוֹ אָסוּר אֶלָּא מִדִּבְרֵי סוֹפְרִים, וּמִשּׁוּם כְּבוֹד הַבְּרִיּוֹת לֹא גָזְרוּ.פד, 45

וּמִכָּל מָקוֹם, לַעֲשׂוֹת כְּמִין אֹהֶל עִם גַּג – אָסוּר, אַף עַל פִּי שֶׁהוּא אֹהֶל עֲרַאי:פה, 46