Source: http://halakhah.com/shabbath/shabbath_79.html
Timestamp: 2019-04-26 02:13:00+00:00

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SKIN, FOR MAKING AN AMULET. Raba asked R. Nahman: If one carries out skin, what is the standard [to involve a penalty]. Even as we learnt, he replied: SKIN, FOR MAKING AN AMULET. If one dresses it, what is the standard? — There is no difference, he replied. When it needs dressing,5 what is the standard? — There is no difference, replied he. And whence do you say thus? — As we learnt: if one bleaches [wool]. hatchels, dyes, or spins it, the standard is a full double span.6 And if one weaves two threads together, the standard is a full span.7 This shows that since it stands to be spun,8 the standard is as though it were spun. So here too, since it [the skin] stands to be dressed, its standard is as though it were [already] dressed. And if it is not to be dressed [at all]. what is the standard? There is no difference, said he to him.
Yet what of clay. whereof, before it is kneaded, it was taught: 'The Sages agree with R. Simeon, that if one carries out waste water into the street, the standard is a rebi'ith'. And we debated thereon. For what is waste water fit? And R. Jeremiah said: For kneading clay therewith. And yet after it is mixed, it was taught: As for clay, [the standard is] as much as is required for making the hole of a smelting pot?16 — There too it is as we stated, because no man troubles to knead clay [only] for making the hole of a smelting pot.
Therefore the debtor does not require the original note, since he holds a receipt, and so if he carries it out he is not culpable (R. Han. Rashi explains differently, referring this to the creditor).
But the creditor has to return the note to the debtor, who in turn must take care not to lose it, lest it fall into the hands of the creditor, enabling him to claim payment a second time.
And one carries it out — at this stage it cannot be used for an amulet.
Of the thumb and the forefinger.
The text adds 'double', but it is bracketed and is absent from the Mishnah infra 105b.
Bleaching. etc., are antecedent to spinning.
Jast. V. also supra 11b.
These were quite commonly used in ancient days for dyes; v. T.A. I, p. 552, n. 222.
All these, including the two former, used as dyes.
Or, hair-net. V. also T.A. I, pp. 187 and 636, n. 776. This is a larger standard than the preceding and a similar distinction should be made between undressed and dressed hides.
Thus here too there is a different standard after sowing.
Of a litra. V.J.E. XII, p. 48b s.v. Litra, though it is not clear whether what is stated there applies to a Pumbedithan litra too — probably not. Weights were wrapped in hide to prevent their being rubbed away; hence this standard.
Which is a larger standard than the others.
I.e., immediately after it is flayed and before it has had time to dry. It is not yet fit for tanning, and hence a different standard is applied to it (Rashi).
V. p. 275, n. 1.
That size carried out on the Sabbath involves a penalty. Hence the standard for hide is five square, which is not the same as that given in the Mishnah. Presumably the difficulty must be answered by drawing a distinction between tanned and untanned hide, and this contradicts R. Nahman.
The hide being so treated that it can only be used as a leather cover on couches, etc., but not for writing thereon. Hence there is a different standard.
PARCHMENT, AS MUCH AS IS REQUIRED FOR WRITING THE SHORTEST PASSAGE, [etc.]. But the following contradicts this: Parchment [kelaf] and duksustos,1 as much as is required for the writing of a mezuzah?2 — What is meant by mezuzah? A parchment slip of the tefillin.3 Are then tefillin designated mezuzah? Yes, and it was taught [likewise]: tefillin straps, when together with the tefillin, defile the hands;4 when apart, they do not defile the hands. R. Simeon b. Judah said on the authority of R. Simeon,5 He who touches the strap is clean, unless he touches the capsule [of the tefillin]. R. Zakkai said in his name: He is clean, unless he touches the mezuzah itself.6 But since the second clause teaches, PARCHMENT, AS MUCH AS IS REQUIRED FOR WRITING THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS 'HEAR O ISRAEL,' it follows that the first clause refers to the mezuzah itself? — This is its meaning: Parchment and duksustos, what are their standards? Duksustos, as much as is required for writing a mezuzah;7 parchment, for writing the shortest passage of the tefillin, which is 'Hear O Israel'.
Shall we say that the following supports him: When tefillin or a Torah Scroll wear out, a mezuzah may not be made of them,18 because we may not debase [anything] from a higher19 sanctity to a lower sanctity. Thus there is the reason that we may not debase, but if we might debase, we could make [a mezuzah]: now, whereon is it written? Surely it means that it is written on duksutos?20 — No: It Is written upon parchment [kelaf]. — But may a mezuzah be written upon kelaf? — Yes. And it was taught [likewise]: If one writes it on kelaf, on paper, or on a cloth strip, it is unfit. R. Simeon b. Eleazar said: R. Meir used to write it21 upon kelaf, because it keeps [better]. Now that you have arrived at this [conclusion],22 according to Rab too, do not say. Duksustos is as kelaf but say, kelaf is as duksustos: just as a mezuzah may be written upon duksustos, so may it be written upon kelaf.
INK, FOR WRITING [TWO LETTERS].
An inferior kind of parchment, v. infra.
v. Glos. This contains two passages. viz., Deut. VI, 4-9. and XI, 13-21.
In the head tefillin each of the four passages is written on a separate slip. Since the particular slip is unspecified, it is assumed that it is the one required for the shortest passage.
In respect of terumah; v. supra 14a.
I.e., R. Simeon b. Yohai.
Thus mezuzah is used of the parchment slip containing the writing.
Literally; that is because it is not fit for tefillin.
This passage is bracketed in the edd. It was present in Rashi's text, but absent from other versions. — But if tefillin might be written upon duksustos, the same standard would apply to that too.
Kelaf being superior, phylacteries are normally written thereon, and not upon duksustos, though it is permissible. Hence one would not keep duksustos for that purpose and consequently it does not involve a penalty; cf. supra 75b Mishnah.
V. p. 123. n. 7.
When the hide is split in two, the portion facing the flesh is called kelaf (parchment), whilst that toward the hair is called duksustos. Tosaf. s.v. [H] reverses the reading.
I.e., the parchment and the duksustos were manufactured from the wrong portions of the hide.
A certain kind of parchment. Rashi: that which has been dressed with gall-nut. Tosaf.: the undivided skin (v. n. 3) with the hair removed. V. also T.A. II. p. 263 and notes a.l.
Thus it has no bearing on Rab's dictum.
E.g., if the margin is in good condition and fit for use.
Lit., 'from a graver … lighter'.
R. Meir was an expert calligraphist — a much esteemed talent before the invention of printing.
That a mezuzah may be written upon kelaf.

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