Babylonian Talmud: Tractate Shabbath

Folio 79a

If the debtor pleads that it has been settled or not settled [respectively].¹  Raba said: All agree that [even] when [the debtor] admits that a note was [validly] written, it must [still] be confirmed. But here they differ as to whether we write a quittance.²  The first Tanna holds: We write a quittance;³  while R. Judah holds: A quittance⁴  is not written. R. Ashi said: [R. Judah's reason is] because he [the debtor] needs it to show to a second creditor, as he can say to him, 'See, I am a man who repays.'

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.

But, is there no difference between dressed and undressed [hide]? He raised an objection to him: If one carries out dissolved dyes.⁹  [the standard is] as much as is required for dyeing a sample of wool.¹⁰  Whereas of undissolved dyes we learnt: [In the case of] nutshells,¹¹  pomegranate shells, woad, and madder,¹²  [the standard is] as much as is required for dyeing the small piece of cloth at the opening [top] of a network?¹³  — Surely it was stated thereon, R. Nahman observed in Rabbah b. Abbuha's name: That is because one does not trouble to steep dyes [merely] for dyeing a sample of wool. Yet what of the seeds of a vegetable garden, whereof, before they are sown, we learnt: [If one carries out] garden seeds, [the standard is] less than the size of a dried fig; R. Judah b. Bathyra ruled: 'Five', yet after they are sown we learnt: As for manure, or thin sand, [the standard is] as much as is required for fertilizing a cabbage stalk; this is R. Akiba's view. But the Sages maintain: For fertilizing one leek plant?'¹⁴  Surely it was stated thereon, R. Papa said: In the one case it refers to where it is sown, in the other where it is not sown, because one does not trouble to carry out a single seed for sowing.¹⁵

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.

Come and hear: For R. Hiyya b. Ammi said on 'Ulla's authority: There are three [kinds of] hide: mazzah, hippa, and diftera. Mazzah¹⁷  is as its name implies, neither salted nor treated with flour or gall-nut. And what is its standard? R. Samuel b. Rab Judah recited: As much as is required for wrapping a small weight therein. And how much is that? Said Abaye: A quarter of a Pumbedithan quarter.¹⁸  Hippa is a skin that is salted but not treated with flour and gall-nut. And what is its standard? Even as we learnt: SKIN, AS MUCH AS IS REQUIRED FOR MAKING AN AMULET. Diftera is skin that has been dressed with salt and flour but not treated with gall-nut. And what is its standard? As much as is required for writing a divorce.¹⁹  Now incidentally it is stated, As much as is required for wrapping a weight therein, which Abaye explained [as meaning] a quarter of a Pumbedithan quarter?²⁰  — There it treats of a steaming hide.²¹  But we learnt: A garment three [handbreadths] square is susceptible to midras,²²  sacking four square, a hide five square and reed matting six square²³  are susceptible to [the uncleanness of] both midras and the dead. Now it was taught thereon: As for a garment, sacking and hide, as their standard is for uncleanness, so it is for carrying out!²⁴  — That refers to a leather spread.²⁵

1. V. preceding note.
2. V. B.B. 170b.
3. 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).
4. 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.
5. And one carries it out — at this stage it cannot be used for an amulet.
6. Of the thumb and the forefinger.
7. The text adds 'double', but it is bracketed and is absent from the Mishnah infra 105b.
8. Bleaching. etc., are antecedent to spinning.
9. Ready for use.
10. Jast. V. also supra 11b.
11. These were quite commonly used in ancient days for dyes; v. T.A. I, p. 552, n. 222.
12. All these, including the two former, used as dyes.
13. 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.
14. Thus here too there is a different standard after sowing.
15. V. infra 90b.
16. V. notes supra 75a.
17. Lit., 'unleavened'.
18. 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.
19. V. Git. 22a.
20. Which is a larger standard than the others.
21. 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).
22. V. p. 275, n. 1.
23. V. notes supra 76a.
24. 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.
25. 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'.

Rab said: Duksustos is as parchment: just as tefillin may be written upon parchment, so may they be written upon duksustos. We learnt: PARCHMENT, FOR WRITING THEREON THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS HEAR O ISRAEL. [Thus, only parchment, but not duksustos?]⁸  — That is for the [most preferable observance of the] precept.⁹

Come and hear: It is a halachah of Moses from Sinai¹⁰  that tefillin [should be written] upon parchment, and a mezuzah upon duksustos; parchment is [the skin] on the side¹¹  of the flesh, and duksustos is [that] on the side of the hair?¹²  — That is for the [most preferable observance of the] precept. But it was taught: If one does otherwise, it is unfit? — That refers to the mezuzah. But it was taught: If one does otherwise, in either it is unfit? — Both refer to mezuzah, one meaning that he wrote it on parchment [kelaf] facing the hair; the other, on duksustos facing the flesh.¹³  An alternative answer is: [The ruling]. If one does otherwise in either, it is unfit, is dependent on Tannaim. For it was taught: If one does otherwise, it is unfit. R. Aha declares it fit on the authority of R. Ahi b. Hanina — others state, on the authority of R. Jacob b. R. Hanina. R. Papa said: Rab's ruling is as the teaching of the School of Manasseh. For the School of Manasseh taught: If one writes it on paper¹⁴  or on a cloth strip, it is unfit; on parchment, gewil,¹⁵  or duksustos, it is fit. 'If one writes it' — what? Shall we say, a mezuzah; can then a mezuzah be written upon kelaf?' Hence it Surely means tefillin. Yet [even] on your reasoning, can tefillin be written upon gewil?¹⁶  But that was taught of a Torah Scroll.¹⁷

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].

1. An inferior kind of parchment, v. infra.
2. v. Glos. This contains two passages. viz., Deut. VI, 4-9. and XI, 13-21.
3. 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.
4. In respect of terumah; v. supra 14a.
5. I.e., R. Simeon b. Yohai.
6. Thus mezuzah is used of the parchment slip containing the writing.
7. Literally; that is because it is not fit for tefillin.
8. 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.
9. 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.
10. V. p. 123. n. 7.
11. Lit., 'place'.
12. 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.
13. I.e., the parchment and the duksustos were manufactured from the wrong portions of the hide.
14. [H], papyrus.
15. 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.
16. Surely not!
17. Thus it has no bearing on Rab's dictum.
18. E.g., if the margin is in good condition and fit for use.
19. Lit., 'from a graver … lighter'.
20. Which supports Rab.
21. R. Meir was an expert calligraphist — a much esteemed talent before the invention of printing.
22. That a mezuzah may be written upon kelaf.