Shabbat

Is it permissible to carry them up [the stones] after one to the roof?  Human dignity is very important, he replied, and it supersedes a negative injunction of the Torah.  Now, Meremar sat and reported this discussion, [whereupon] Rabina raised an objection to Meremar: R. Eliezer said: One may take a chip [lying] before him to pick his teeth therewith;  but the Sages maintain: He may take only from an animal's trough?  How compare! There, one appoints a place for his meal;  but here, does one appoint a place for a privy? R. Huna said: One may not obey the call of nature on a ploughed field on the Sabbath. What is the reason? Shall we say, because of treading down?  Then the same holds good even on weekdays? Again, if it is on account of the grasses,  — surely Resh Lakish said: One may cleanse himself with a pebble whereon grass has sprouted, but if one detaches [the grass] thereof on the Sabbath, he incurs a sin-offering? Rather [the reason is] lest he take [a clod] from an upper level  and throw it below,  and he is then liable on account of Rabbah's [dictum], for Rabbah 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. [To revert to] the main text: Resh Lakish said: One may cleanse himself with a pebble whereon 'grass has sprouted; but if one detaches [the grass] thereof on the Sabbath, he incurs a sin-offering. R. Pappi said: From Resh Lakish you may infer that one may take up a parpisa.  R. Kahana demurred: If they said [that it is permitted] in case of need,  shall they say [thus] where there is no need! Abaye said: As for parpisa, since it has come to hand, we will state something about it. If it is lying on the ground and one places it upon pegs, he is culpable on the score of detaching; if it is lying on pegs and one places it on the ground, he is liable on the score of planting. R. Johanan said: One must not cleanse oneself with a shard on the Sabbath. What is the reason? Shall we say on account of danger?  Then on weekdays too [let it be forbidden]? Again if it is on account of witchcraft:  it may not [be done] even on weekdays too? Again, if it is on account of the tearing out of hair, — but surely that is unintentional? — Said R. Nathan b. Oshaia to them: [Since] a great man has stated this dictum, let us give a reason for it. [Thus:] it is unnecessary [to state] that it is forbidden on weekdays;  but on the Sabbath, since it bears the rank of a utensil, [I might think that] it is permitted:  therefore he informs us [otherwise]. Raba recited it on account of the tearing out of hair, and found R. Johanan to be self-contradictory. [Thus:] did then R. Johanan say, One must not cleanse oneself with a shard on the Sabbath, which shows that what is unintentional is forbidden? Surely R. Johanan said: The halachah is as [every] anonymous Mishnah, and we learnt: A nazirite may cleanse [his hair] and part it, but he must not comb it.  But it is clear that it is as R. Nathan b. Oshaia. What is [the reference to] witchcraft? — R. Hisda and Rabbah son of R. Huna were travelling in a boat, when a certain [non-Jewish] matron said to them, 'Seat me near you,' but they did not seat her. Thereupon she uttered something [a charm] and bound the boat;  they uttered something, and freed it. Said she to them, 'What shall I do to you,