384 Perek VIII . 79a . ׳א חפ דב עטד

It means: Until the debtor says: I repaid the debt, or, I did not repay the debt. If the debtor says: I repaid the debt in the promissory note and there are no witnesses to ratify the document in court, the document has no value. That is the opinion of the Rabbis who hold that an unratified document cannot force a debtor to pay. According to Rabbi Yehuda, who holds that a document need not be ratified, the debtor’s claim that he repaid the debt is not accepted and the creditor can collect his debt with the unratified promissory note.

Rava said: Everyone agrees that when a debtor admits that he wrote a prom-issory note, the creditor need not ratify it in court. And here, it is with regard to the question whether or not one writes a receipt that they disagree. The first tanna holds: One writes a receipt for a promissory note that was repaid. Since the debtor has the receipt in his possession, the creditor may keep the note and use it as paper. And Rabbi Yehuda holds: One does not write a re-ceipt. Therefore, the creditor is required to return the note to the debtor im-mediately upon repayment of the debt. It is in the interest of the debtor to de-stroy the document, and he has no reason to keep it.n Rav Ashi said: The dispute is with regard to a case where the debtor carried out the promissory note into the public domain. Rabbi Yehuda said he is liable because he needs the repaid document to show it to a second creditor, as he says to him: Look, I am a man who repays his debts.

We learned in the mishna: The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet. Rava raised a dilemma before Rav Naĥman: With regard to one who carries out animal hide, how much must he carry out on Shabbat in order to be liable? He said to him, it is as we learned in the mishna: The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet. He raised another dilemma: With regard to one who tans that hide, how muchh must he tan in order to be liable? He said to him: It is no different, the same measure. He raised another dilemma: With regard to one who carries out animal hide to tan it, how much must he carry out on Shabbat in order to be liable? He said to him: It is no different.

And from where do you derive and say that there is no difference whether or not the hide one carries out is tanned? As we learned in a mishna: With regard to one who whitens, and one who combs, and one who dyes, and one who spins, the measure of wool for which one is liable in performing those prohib-ited labors is double the full width of the distance between the forefinger and the middle finger. And the measure that determines liability for one who weaves two threads is double the full width of the distance between the forefinger and the middle finger. Apparently, since the wool is designated for spinning, the measure for which one is liable for whitening, combing, and dyeing is equal to the measure for which one is liable for weaving that spun thread. Here too, since it is designated for tanning, its measure that deter-mines liability for carrying it out into the public domain is equal to the measure that determines liability for carrying out tanned hides.n Rava raised another dilemma: With regard to one who carries out animal hide and has no intention to tan it, how much must he carry out on Shabbat in order to be liable? He said to him: It is no different.

עט.

Perek VIIIDaf 79 Amud a

ְופלֹא יפ ַאְעּתִ ‘ּ׳ָ לֶֹוה ּיֹאַמא ׁשֶ ַעד יפד ַאְעּתִ ּ׳ָ

ָטא ׁשְ י ָעְלָמא מֹוֶדה ּבִ כּוּלֵ ָאָבא ָאַמא: ּדְ – ְוָהָכא ְלַ ְּיימֹו, ִאיְך ּצָ ׁשֶ – ָתבֹו ּכְ ׁשֶא א ַ ּמָ ּנָ ְלִגיד ּתַ כֹוְתִבין ׁשֹוֵבא ָ ִמיּ׳ַ ּבְי ְיהּוָדה ָסַבא: ָסַבא: ּכֹוְתִבין ׁשֹוֵבא, ְוַאּבִָאַמא: י ַאׁשִ ַאב ׁשֹוֵבאד ּכֹוְתִבין ֵאין חֹוב ְלַבַעל ְלַהְאאֹותֹו ִאיְך ּצָ ׁשֶ ֵני ִמּ׳ְָ׳ַאע ּדְ ְבָאא ּגַ ֲחִזי, ֵליּה: ֲאַמא ּדַ ִני, ׁשֵ

ֲאָנאד

יּה ִמיּנֵ ָעא ּבְ כופ“ד ַלֲעׂשֹות ֵדי ּכְ “עֹוא ה? ַכּמָ ָאָבא ֵמַאב ַנְחָמן: ַהּמֹוִציא עֹוא ּבְַלֲעׂשֹות ֵדי ּכְ עֹוא ִדְתַנן, ּכְ ֵליּה: ָאַמא ֵליּה ָאַמא ה? ַכּמָ ּבְ דֹו ]ַהְמַעּבְ ָ ֵמיַעד ה? ָאַמא ֵליּה: ַכּמָ דֹו ּבְ ָנא[ד ְלַעּבְ ָלא ׁשְ

ָנאד ָלא ׁשְ

ן ַהְמַלּבֵ ִדְתַנן: ּכְ – יְמָאא ּתֵ ּוְמָנא יעּואֹו ׁשִ – ְוַהּטֹוֶוה ְוַהּצֹוֵבַע ץ ְוַהְמַנּ׳ְֵוָהאֹוֵאג ׳ּול, ּכָ יט ַהּסִ אֹוַחב ְמלֹא ּכִאֹוַחב ְמלֹא ּכִ יעּואֹו ׁשִ – חּוִטין ֵני ׁשְִלְטִוָּייה ּדְ יָון ּכֵ ׳ּול(ד ַאְלָמא: )ּכָ יט ַהּסִיָון ָטוּוי, ָהָכא ַנִמי: ּכֵ יעּוָאא ּכְ ָ ֵאי – ׁשִדד ְמעּוּבָ ּכִ יעּואֹו ׁשִ – ָ ֵאי דֹו ְלַעּבְ ּדִֵליּה: ָאַמא ה? ַכּמָ ּבְ דֹו, ְלַעּבְ ּלֹא ְוׁשֶ

ָנאד ָלא ׁשְ

Writing a receipt – ִתיָבת ׁשֹוֵבא It is a matter of dispute whether it is :ְכּsufficient to write a receipt when a debt is repaid or whether the lender must return the document to the borrower. If a receipt is written, the borrower must keep the receipt forever. If he loses it, the lender could then demand payment again. That is a reason not to write a receipt. In contrast, the opinion that a receipt may be written is based the follow-ing: Just as a receipt is written when part of a debt is repaid, and there is no alternative to writing a receipt, so, too, a receipt may be written when the entire debt is repaid.

Since it is designated for tanning, its measure that determines li-ability is equal to the measure that determines liability for tanned hides – ד ְמעּוּבָ יעּואֹו ּכִ דֹו ָ ֵאי ׁשִ ְלַעּבְ יָון ּדִ Rav Naĥman suggests a subtle : ּכֵdistinction between two similar concepts. On the one hand, he main-tains his fundamental approach that the measure for liability be used

for carrying out, tanning, and carrying out hide that has not yet been tanned. Rav Naĥman’s reasoning is as follows: Since the hide is des-ignated for tanning, its measure for liability is equal to the measure for liability for tanned hides. According to that approach, there is one significant measure established for each material. There is no difference between processed goods and raw materials. Proofs that support the existence of such a difference can be rejected because there are two conditions with regard to the prohibited labor of carrying out: One is that the object carried out must be significant; the other is that it must be common practice to carry out that object. Therefore, although one is liable for carrying out a small animal hide that was already processed, he is not liable for carrying out a hide of that size that was not already tanned because one would not typically tan an animal hide that small. However, when the issue of common practice is not relevant, Rav Naĥman’s fundamental assumption is accepted.

notes

One who tans the hide, how much – ד ַהְמַעּבֵה ַכּמָ The measure that determines liability :ּבְfor one who tans hides is equivalent to that which is used to make an amulet, as per the statement of Rav Naĥman (Rambam Sefer Zemanim, Hilkhot Shabbat 11:5).

halakha

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Perek VIII . 79a 385 . ׳א חפ דב עטד

Rava asked: And is there no halakhic difference between carrying out tanned hides and carrying out hides that are not tanned? He raised an objection to him based on a baraita: One who carries out herbs that were soaked in water and ready for use as a dye is liable if he carried out a measure equivalent to that which is used to dye a sample the size of a stopper for the shuttle of a loom. While with regard to herbs that were not soaked, we learned in a mishna: The measure that determines liability for carrying out nutshells, and pomegranate peels, and for carrying out safflower, and madder,b which are herbs used as dyes, is equivalent to that which is used to dye a small cloth to cover the opening of a woman’s hair net. Apparently, the measure for which one is liable for carrying out raw mate-rials is greater than the measure for which one is liable for carrying out prepared dyes. The Gemara answers: But wasn’t it stated with regard to that mishna that Rav Naĥman said that Rabba bar Avuh said: Because a per-son does not go to the trouble to soak herbs just to dye a sample for the shuttle of a loom? As a rule, there is no distinction between finished and unfinished products. The case of dye is different, as people do not typically prepare dyes in amounts that small. Therefore, even though that size is significant in and of itself, he is exempt for carrying them out.

He asked further: And with regard to seeds of garden plants before one sowed them, we learned in a mishna: The measure that determines liability for carrying out seeds of garden plants is less than a dried fig-bulk. Rab-bi Yehuda ben Beteira says: He is liable if he carries out five seeds. While with regard to carrying out seeds after he sowed them, we learned in a mishna: The measure that determines liability for carrying out manure or fine sand is equivalent to that which is used to fertilize one stalk of cabbage with it; this is the statement of Rabbi Akiva. And the Rabbis say: The measure that determines liability for carrying it out is equivalent to that which is used to fertilize a leek. Apparently, after the seed was sown, the measure for liability is one plant. Before it is sown, the measure is at least five. The Gemara answers: As a rule, there is no distinction between an object that was pro-cessed and one that was not. However, this case is different. Wasn’t it stated with regard to that halakha that there is a distinction between this, where one is liable for carrying out one plant, and the mishna is referring to a case where it is already sown; and that, where one is only liable for carrying out at least five, and the mishna is referring to a case where it is not yet sown, because a person does not go to the trouble to carry out just one seed for sowing?

He asked further: And with regard to clay before one kneads it, it was taught in a baraita: And the Rabbis agree with Rabbi Shimon with regard to one who carries out waste water to the public domain, that the measure that determines liability is a quarter of a log. And we discussed this question: For what use is waste water fit? Rabbi Yirmeya said: It is used to knead clay. Apparently, the measure that determines liability for the raw material is the amount kneaded with a quarter of a log of waste water to form clay. While with regard to clay after one kneads it, it was taught in a baraita: With regard to clay, the measure for liability is equivalent to that which is used to make an opening for the bellows to be placed in a crucible, which is a small amount. The Gemara answers: There too, it is as we stated: Because a person does not go to the trouble of kneading clay just to make an opening for the bellows to be placed in a crucible.

ד?! ְמעּוּבָ ֵאינֹו ְלׁשֶ ד ְמעּוּבָ ין ּבֵ ֵני ׁשָ ְוָלא ֵדי ּכְ – אּוִין ׁשְ ִנין ַסּמָ ַהּמֹוִציא ֵאיִתיֵביּה: ִנין ַסּמָ ֶהן ּדּוְגָמא ְלִאיָאאד ְוִאיּלּו ּבְ ִלְצּבֹוַע ּבָי ּוְ ִליּ׳ֵ ֱאגֹוִזים י ְ ִליּ׳ֵ ַנן: ּתְ אּוִין, ׁשְ ֵאיָנן ׁשֶֶהן ּבָ ִלְצּבֹוַע ֵדי ּכְ – ּו׳ּוָאה ָסִטיס ִאּמֹוִנין ַמא ֲעָלּה, ֶגד ָ ָטן ]ְלִ׳י[ ְסָבָכה! ָהא ִאיּתְ ּבְֶלִ׳י א ֲאבּוּה: ּבַ ה ַאּבָ ָאַמא ַנְחָמן ַאב ָאַמא ִלְצּבֹוַע ִנין ַסּמָ אֹות ִלׁשְ טֹוֵאַח ָאָדם ֵאין ׁשֶ

ֶהן ּדּוְגָמא ְלִאיָאאד ּבָ

ַנן: ּתְ ַזְאִעיְנהּו ּדְ י ּמֵ ִמּ ַ ּדְ ה, יּנָ ּגִ ֵזְאעֹוֵני ַוֲהֵאי י ַאּבִ אֹוֶגֶאת, ּגְ ִמּכַ חֹות ּ׳ָ – ה יּנָ ּגִ ֵזְאעֹוֵני ְוִאיּלּו הד ָ ֲחִמּשׁ אֹוֵמא: ֵתיָאא ּבְ ן ּבֶ ְיהּוָדה ֵדי ַנן: ֶזֶבל ְוחֹול ַהּדַ – ּכְ ַזְאִעיְנהּו ּתְ ַתא ּדְ ּבָי ֲעִ יָבא, ְבֵאי ַאּבִ אּוב, ּדִ ל ּכְ ל ּבֹו ֶ ַלח ׁשֶ ְלַזּבֵא! ָהא ִאיׁשָ ל ּכְ ֵדי ְלַזּבֵ ַוֲחָכִמים אֹוְמִאים: ּכְְזִאיַע, א: ָהא – ּדִ ּ׳ָ ַמא ֲעָלּה, ָאַמא ַאב ּ׳ַ ִאיּתְטֹוֵאַח ָאָדם ֵאין ׁשֶ ְלִ׳י ְזִאיַע, ָלא ּדְ – ָהא

ְלהֹוִציא ִניָמא ַאַחת ִלְזִאיָעהד

ְנָיא: מֹוִדים ֵליּה ּתַ ִליַגּבְ י ּדְ ּמֵ ִמּ ַ ַוֲהֵאי ִטיט, ּדְׁשֹוָ׳ִכין מֹוִציא ּבְ ְמעֹון ׁשִ י ְלַאּבִ ֲחָכִמים ְאִביִעיתד ְוָהֵויַנן יעּוָאן ּבָ ִ ּשׁ ים, ׁשֶ ִלְאׁשּות ָהַאּבִי ִיְאְמָיה: ּה[: ׁשֹוָ׳ִכין ְלַמאי ָחזּו? ְוָאַמא ַאּבִ ]ּבֵָליּה ַגּבְ ַתא ּדְ יטד ְוִאיּלּו ּבָ ֶהן ֶאת ַהּטִ ל ּבָ ְלַגּבֵּכּוא! י ּ׳ִ ֶהן ּבָ ַלֲעׂשֹות ֵדי ּכְ – ִטיט ְנָיא: ּתֵַאין ָאָדם טֹוֵאַח ַדֲאַמַאן: ְלִ׳י ׁשֶ ָהָתם ַנִמי ּכְי ּכּואד יט ַלֲעׂשֹות ּבֹו ּ׳ִ ל ֶאת ַהּטִ ֶהן( ְלַגּבֵ )ּבָ

Madder – ּ׳ּוָאה: The madder mentioned in this context is probably the dyer’s madder, Rubia tinktorum L., from the Rubiaceae family. A perennial climber, its leaves grow in whorls. In earlier times, people ground the root of the madder to extract a strong red dye. Other colors ranging from orange to black were also produced from the plant through various methods. Madder is no longer cultivated.

Madder

background

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386 Perek VIII . 79a . ׳א חפ דב עטד

In order to resolve the dilemma with regard to the measure that de-termines liability for carrying out an animal hide on Shabbat, the Gemara states: Come and hear a halakha that Rabbi Ĥiyya bar Ami said in the name of Ulla: There are three hides,nh i.e., three stages in the process of tanning hides, and at each stage it is known by a differ-ent name: Matza, and ĥifa, and diftera.l Matza, as per its plain meaning, with no additives. It is not salted, and not treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat? Rav Shmuel bar Rav Yehuda taught: It is equivalent to that which is used to wrap around a small weight. And how big is this small weight? Abaye said: A quarter of a quarter of a litra in the system of weights in use in Pumbedita.

Ĥifa is hide that is salted, and not treated with flour, and not treat-ed with gallnuts. And how much is the measure that determines li-ability for carrying out that hide on Shabbat? As we learned in the mishna: The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet. Diftera is hide that is salted, and treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat? The measure that determines liability for carrying it out is equivalent to the amount which is used to write a bill of divorce on it. In any case, it was taught that before it is tanned the measure for liability is equivalent to that which is used to wrap around a small weight. And Abaye said: A quarter of a quarter of a litra in the system of weights in use in Pumbedita. That is not the same as the measure that determines liability for a tanned hide, which is equivalent to that which is used to make an amulet. The Gemara answers: There, it is referring to wet hide just flayed that was left out to dry in the sun and is suitable only for wrapping around a weight (Rabbeinu Ĥananel). However, for carrying out hide that is tanned, his measure for liability is equivalent to that which is used to make an amulet.

The Gemara raises another difficulty: And didn’t we learn in a mish-na: The garment must be at least three by three handbreadths to become impure with ritual impurity imparted by treading? And the sack made from goat hair must be at least four by four handbreadths. And the animal hide must be five by five, and a mat must be six by six. Those are the minimum measures for becoming a primary source of ritual impurity by means of both ritual impurity imparted by tread-ing and ritual impurity imparted by a corpse. And it was taught in the Tosefta with regard to that mishna: With regard to the garment and the sackh and the hide; like the measure for ritual impurity, so too is the measure for carrying out on Shabbat. That is significantly larger than the measure for liability cited in the mishna for carrying out hide. The Gemara answers: That Tosefta is referring to kortovela,l which is hide that was tannedh in a manner that rendered it unfit for writing or wrapping. It is used for covering vessels and other similar uses (Rambam).

ֵמיּה ְ א ַאִמי ִמּשׁ י ִחָּייא ּבַ ָאַמא ַאּבִ ַמע, ּדְ א ׁשְ ּתְָוִחיָ׳ה ה ַמּצָ ֵהן, עֹואֹות ה לֹׁשָ ׁשְ א; עּוּלָ ּדְְמִליַח ָלא ּדְ – ָמעֹו ַמׁשְ ּכְ ה, ַמּצָ ָאא; ְוִדיְ׳ּתְיעּואֹו? ׁשִ ה ְוַכּמָ ֲעִ׳יץד ּוְדָלא ְ ִמיַח ּוְדָלא ֵדי ָלצֹוא ּבֹו א ַאב ְיהּוָדה: ּכְ מּוֵאל ּבַ ֵני ַאב ׁשְ ּתֵָיי: ִאיְבָעא ה? ָאַמא ַאּבַ הד ְוַכּמָ ִמׁשְ ֹוֶלת ְ ַטּנָ

ִדיָתאד ׳ּוְמּבַ ִאיְבָעא ּדְ ּדְ

ה ְמִליַח ְוָלא ְ ִמיַח ְוָלא ֲעִ׳יץ, ְוַכּמָ ִחיָ׳ה – ּדִָ ֵמיַעד ַלֲעׂשֹות ֵדי ּכְ עֹוא ִדְתַנן: ּכְ יעּואֹו? ׁשִה ְמִליַח ּוְ ִמיַח ְוָלא ֲעִ׳יץ, ְוַכּמָ ָאא – ּדִ יְ׳ּתְ ּדִָ ָתֵני טד ַהּגֵ ֶאת ָעָליו ִלְכּתֹוב ֵדי ּכְ יעּואֹו? ׁשִהד ַוֲאַמא ֵדי ָלצֹוא ּבֹו ִמׁשְ ֹוֶלת ְ ַטּנָ ִמיַהת: ּכְִדיָתא! ָהָתם – ׳ּוְמּבַ ִאיְבָעא ּדְ ֵיי: ִאיְבָעא ּדְ ַאּבַ

ּוָלאד ִביּשׁ ּבְ

ְלִמְדָאס, ה לָֹשׁ ׁשְ ַעל ה לָֹשׁ ׁשְ ֶגד ַהּבֶ ְוָהְתַנן: ה ַעל ָ ָעה, ָהעֹוא ֲחִמּשׁ ָעה ַעל ַאְאּבָ ַהּשַׂ ַאְאּבְָלִמְדָאס ין ּבֵ ה, ָ ּשׁ ׁשִ ַעל ה ָ ּשׁ ׁשִ ץ ַמּ׳ָ ה, ָ ֲחִמּשֶׁגד ְוַהּשַׂ ְוָהעֹוא, ין ְלֵמתד ְוָתאֵני ֲעָלּה: ַהּבֶ ּבְֵלהֹוָצָאה! יעּוא ׁשִ ְך ּכָ ְלטּוְמָאה יעּוא ׁשִ ּכְ

ַההּוא ּבְ ֹוְאטֹוְבָלאד

NOTESWriting a receipt – ִתיָבת ׁשֹוֵבא It is a matter of dispute whether it is :ְכּsufficient to write a receipt when a debt is repaid or whether the lender must return the document to the borrower. If a receipt is written, the borrower must keep the receipt forever. If he loses it, the lender could then demand payment again. That is a reason not to write a receipt. In contrast, the opinion that a receipt may be written is based the fol-lowing: Just as a receipt is written when part of a debt is repaid, and there is no alternative to writing a receipt, similarly, a receipt may be written when the entire debt is repaid.

Since it is designated for tanning, its measure for liability is equal to the measure that determines liability for tanned hides – דֹו ְלַעּבְ יָון ּדִ ּכֵד ְמעּוּבָ יעּואֹו ּכִ Rav Naĥman suggests a subtle distinction between : ָ ֵאי ׁשִtwo similar concepts. On the one hand, he maintains his fundamental approach that the measure for liability be used for carrying out, tan-ning, and carrying out hide that has not yet been tanned. Rav Naĥman reasoning is as follows: Since the hide is designated for tanning, its measure for liability is equal to the measure that determines liability for tanned hides. According to that approach, there is one significant measure established for each material. There is no difference between processed goods and raw materials. Proofs that support the existence of such a difference can be rejected because there are two conditions with regard to the prohibited labor of carrying out: One, the object carried out must be significant; two, it must be common practice to carry out that object. Therefore, although one is liable for carrying out a small animal hide that was already processed, he is not liable for carrying out a hide that size that was not tanned because one would not typically tan an animal hide that small. However, when the issue of common practice is not relevant, Rav Naĥman’s fundamental assumption is accepted.

There are three hides – לֹׁשה עֹואֹות ֵהן ,According to the Rambam :ׁשְthere is no connection between the stage of processing and the mea-sure that determines liability for carrying out. Not every material, even if it is inherently significant in and of itself, is suitable to be carried out in small quantities. Fundamentally, it depends on the typical use of the various materials. Therefore, it is conceivable that, according to the Rambam, it is specifically a hide that has been tanned whose measure

for liability is several times greater than the measure of liablility for a hide that has not been tanned, since a tanned hide is typically utilized only for significant uses (Me’iri).

HALAKHAOne who tans the hide how much – ה ַכּמָ ּבְ ד The measure :ַהְמַעּבֵthat determines liability for one who tans hides is equivalent to that which is used to make an amulet, as per the statement of Rav Naĥman (Rambam Sefer Zemanim, Hilkhot Shabbat 11:5).

There are three hides – לֹׁשה עֹואֹות ֵהן The measure that determines :ׁשְliability for carrying out a hide that has not been tanned at all is equiva-lent to that which is used to wrap a small shekel weight. The measure that determines liability for carrying out a hide that has been salted is equivalent to that which is used to make an amulet. The measure that determines liability for carrying out a hide that has been salted and treated with flour is equivalent to that which is used to write a bill of divorce (Rambam Sefer Zemanim, Hilkhot Shabbat 18:4).

The garment and the sack – ֶַׂגד ְוַהּש The measure that determines : ַהּבֶliability for carrying out a garment or a sack is the same measure used to determine ritual impurity, i.e., three by three handbreadths for a garment, and four by four handbreadths for a sack (Rambam Sefer Zemanim, Hilkhot Shabbat 18:12).

Hide that was tanned – ד The measure that determines :עֹוא ְמעּוּבָliability for carrying out a hide that has undergone the complete tan-ning process is five by five handbreadths, as per the explanation of the Rambam (see above; Rambam Sefer Zemanim, Hilkhot Shabbat 18:14).

LANGUAGEDiftera – ָאא יְ׳ּתְ ,This word entered Aramaic from the Greek διφθέρα :ּדִdiftera, meaning a hide prepared for writing. However, the Greek word itself was adapted from the Persian root dipi, meaning writing.

Kortovela – ֹוְאטֹוְבָלא : Kortovela, or according to other sources katavla, is from the Greek καταβολή, katvuli, meaning a bed or a hide spread out upon which one lies or which one utilizes to cover objects.

BACKGROUNDMadder – ּ׳ּוָאה: The madder mentioned in this context is probably the dyer’s madder, Rubia Tinktorum L., from the Rubiaceae family. A peren-nial climber, its leaves grow in whorls. In earlier times, people ground the root of the madder to extract a strong red dye. Other colors rang-ing from orange to black were also produced from the plant through various methods. Madder is no longer cultivated.

Madder

There are three hides – ה עֹואֹות ֵהן לָֹשׁ According :ׁשְto the Rambam, there is no connection between the stage of processing and the measure that de-termines liability for carrying out. Not every mate-rial, even if it is inherently significant in and of itself, is suitable to be carried out in small quantities. Fundamentally, it depends on the typical use of the various materials. Therefore, it is conceivable that, according to the Rambam, it is specifically a hide that has been tanned whose measure for liability is several times greater than the measure that determines liability for a hide that has not been tanned, since a tanned hide is typically uti-lized only for significant uses (Me’iri).

notes

There are three hides – ה עֹואֹות ֵהן לָֹשׁ -The measure that deter :ׁשְmines liability for carrying out a hide that has not been tanned at all is equivalent to that which is used to wrap a small shekel weight. The measure that determines liability for carrying out a hide that has been salted is equivalent to that which is used to make an amulet. The measure that determines liability for carrying out a hide that has been salted and treated with flour is equivalent to that which is used to write a bill of divorce (Rambam Sefer Zemanim, Hilkhot Shabbat 18:4).

The garment and the sack – ְַׂוַהּש ֶגד The measure that : ַהּבֶ

determines liability for carrying out a garment or a sack is the same measure used to determine ritual impurity, i.e., three by three handbreadths for a garment, and four by four handbreadths for a sack (Rambam Sefer Zemanim, Hilkhot Shabbat 18:12).

Hide that was tanned – ד The measure that determines :עֹוא ְמעּוּבָliability for carrying out a hide that has undergone the complete tanning process is five by five handbreadths, as per the explanation of the Rambam (see note above: There are three hides; Rambam Sefer Zemanim, Hilkhot Shabbat 18:14).

halakha

Diftera – ָאא יְ׳ּתְ This word entered Aramaic from the Greek :ּדִδιφθέρα, difthera, meaning a hide prepared for writing. However, the Greek word itself was adapted from the Persian dipi, meaning writing.

Kortovela – ֹוְאטֹוְבָלא : Kortovela, or according to other sources kat-avla, is from the Greek καταβολή, katabole, which means support or cushion.

language

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Perek VIII . 79b 387 . ׳א חפ דב עט:

We learned in the mishna: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries.n And the Gemara raised a contradiction from that which was taught: The measure that determines liability for carrying out parchment and dokhsostosnhlb is equivalent to that which is used to write a mezuzan on it. The Gemara asks: What is the meaning of mezuza in this context? It means those Torah portions of the mezuza that also appear in the phylacteries. The Gemara asks: And are the phylacteries called mezuza? The Gemara answers: Yes, as it was taught in a baraita: The straps of the phylacteries, when they are with the phylacteries, render the hands ritually impure as is the case with regard to contact with any sacred texts. When they are on their own, they do not render the hands ritually impure. Rabbi Shimon ben Ye-huda says in the name of Rabbi Shimon: One who touches the strap of the phylacteries remains ritually pure even if it is attached to the phylacteries, unless he touches the actual box of the phylac-teries. Rabbi Zakkai says in Rabbi Shimon’s name: One remains ritually pure until he touches the mezuza itself. Apparently the Torah portions in phylacteries are called mezuza.

The Gemara asks: And from the fact that the latter clause of the mishna teaches: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of She-ma Yisrael, by inference, in the first clause of the mishna we are dealing with a mezuza itself. Rather, this is what it teaches: With regard to parchment and dokhsostos, how much is the measure that determines liability for carrying them out? The measure that determines liability for carrying out dokhsostos is equivalent to that which one uses to write a mezuza on it. The measure that deter-mines liability for carrying out parchment is equivalent to that which one uses to write on it the shortest passage that is in the phylacteries, which is Shema Yisrael.

Rav said: Dokhsostos has the same legal status as parchment: Just as one may write the portions of the phylacteries on parchment,h so too, one may write the portions of the phylacteries on dokhsostos. The Gemara asks, we learned in the mishna: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of Shema Yisrael. By inference: Parchment, yes, the portions of the phylacteries may be written on it. Dokhsostos, no, the portions of the phylacteries may not be written on it. The Gemara answers: That is no proof, as the mishna is referring to the optimal manner in which to fulfill the mitzva, i.e., writing the portions of the phylacteries on parchment. However, one fulfills the mitzva by writing on dokhsostos as well. Come and hear that which was taught in a baraita: It is a halakha transmitted to Moses from Sinai that the portions of the phylacteries are written on parchment, and a mezuza is written on dokhsostos. When writing on parchment, one writes on the side of the hide that faced the flesh; on dokhsostos, one writes on the side of the hide on which there was hair. This contradicts the opinion of Rav, who said that phylacteries may be written on dokhsostos. The Gemara answers: The baraita is also referring to the optimal manner in which to fulfill the mitzva.

עט:

Perek VIIIDaf 79 Amud b

הד ְ ַטּנָ ה ָאׁשָ ּ׳ָ ָעָליו ִלְכּתֹוב ֵדי ּכְ ְ ָלב ֵדי ּכְ – ְודֹוְכסֹוְסטֹוס ְ ָלב ּוְאִמיְנהּו: – ְמזּוָזה ַמאי ְמזּוָזה! ָעָליו ִלְכּתֹוב ין ִלְתִ׳יּלִ ְלהּו ְוָ ֵאי יןד ִ׳יּלִ ּתְ ּבַ ׁשֶ ְמזּוָזה ין ִ׳יּלִ ּתְ ְאצּועֹות ְוָהַתְנָיא: ִאין, ְמזּוָזה?! ַהָּיַדִים, ֶאת אֹות ְמַטּמְ – ין ִ׳יּלִ ַהּתְ ִעם אֹות ֶאת ַהָּיַדִים, ְ׳ֵני ַעְצָמן – ֵאין ְמַטּמְ ּבִי ּום ַאּבִ ן ְיהּוָדה אֹוֵמא ִמּשׁ ְמעֹון ּבֶ י ׁשִ ַאּבִַעד ָטהֹוא – ְאצּוָעה ּבָ ַהּנֹוֵגַע ְמעֹון: ׁשִמֹו אֹוֵמא: ְ אי ִמּשׁ י ַזּכַ ִציָצהד ַאּבִ ְ ּ ע ּבַ ִּיּגַ ׁשֶ

זּוָזה ַעְצָמּהד ּמְ ע ּבַ ִּיּגַ ָטהֹוא, ַעד ׁשֶ

ִלְכּתֹוב ֵדי ּכְ ְ ָלב ֵסיָ׳א, ָ ָתֵני ִמּדְ ְוָהא ִהיא ׁשֶ ין ִ׳יּלִ ּתְ ּבַ ׁשֶ ה ְ ַטּנָ ה ָאׁשָ ּ׳ָ ָעָליו א ֵאיׁשָ ּדְ ָלל ִמּכְ – ָאֵאל״ ִיׂשְ ַמע “ׁשְָ ָתֵני: ָהִכי ָעְסִ יַנן! ַעְצָמּה ְמזּוָזה ּבִה? ַכּמָ ּבְ יעּוָאן ׁשִ ְודֹוְכסֹוְסטֹוס ְ ָלב ֵדי ִלְכּתֹוב ָעָליו ְמזּוָזה, ּדֹוְכסֹוְסטֹוס – ּכְה ְ ַטּנָ ה ָאׁשָ ּ׳ָ ָעָליו ִלְכּתֹוב ֵדי ּכְ – ְ ָלב

ָאֵאל״ד ַמע ִיׂשְ ִהיא “ׁשְ ין, ׁשֶ ִ׳יּלִ ּתְ ּבַ ׁשֶ

ְ ָלב, ָאַמא ַאב: ּדֹוְכסֹוְסטֹוס, ֲהֵאי ִהיא ּכִַאב – ין ִ׳יּלִ ּתְ ָעָליו ּכֹוְתִבין ָלב ְ ּ ַמה יןד ִ׳יּלִ ּתְ ָעָליו ּכֹוְתִבין ּדֹוְכסֹוְסטֹוס ה ְ ַטּנָ ה ָאׁשָ ּ׳ָ ִלְכּתֹוב ֵדי ּכְ ְ ָלב ַנן: ּתְָאֵאל״ ִיׂשְ ַמע “ׁשְ ִהיא ׁשֶ ין, ִ׳יּלִ ּתְ ּבַ ׁשֶ)ְ ָלב ִאין, ּדֹוְכסֹוְסטֹוס ָלא!( – ְלִמְצָוהד ין ִ׳יּלִ יַני ּתְ ה ִמּסִ ַמע: ֲהָלָכה ְלמֹׁשֶ א ׁשְ ּתָָלב, ּוְמזּוָזה ַעל ּדֹוְכסֹוְסטֹוסד ְ ָלב ַעל ַהּ ְְמ ֹום ּבִ ּדֹוְכסֹוְסטֹוס א, ׂשָ ּבָ ְמ ֹום ּבִ

יָעא! ְלִמְצָוהד ׂשֵ

The shortest portion in the phylacteries – ה ה ְ ַטּנָ ָאׁשָ ּ׳ָין ִ׳יּלִ ּתְ ּבַ The smallest passage was designated because :ׁשֶit is prohibited to write individual sections of the Torah, ab initio. The passages in the phylacteries are exceptions and may be written separately. The question was posed: Why didn’t the Sages designate the Torah passage of the sota as the standard? It, too, is written separately, and it is shorter than the Shema passage. The answer is that the passage of the sota is an unfamiliar one, while Shema is well known. As mentioned above, common practice is one of the criteria for liability with regard to prohibited labor on Shabbat (Tosafot).

Parchment and dokhsostos – ָלב ְודֹוְכסֹוְסטֹוס ְ: The Ram-bam explains this differently than do most commentaries. In his opinion, dokhsostos is the upper part of the hide on which the animal’s hair grows, while parchment is the lower side. According to the Rambam, the Gemara’s comments on this issue define parchment as the part on the side of the flesh, while dokhsostos is the part on the side of the hair. However, the Gemara says nothing with regard to which side is used for writing (see Me’iri). Other commentaries hold that writing on both parchment and dokhsostos is done on the side where the two layers were attached and were separated from each other. They cite a verse as an allusion to that halakha, as it is written: “It is the glory of God to conceal a thing” (Proverbs 25:2). The Torah is written on the concealed part of the hide.

In practical legal terms, the difference between parch-ment and dokhsostos is based on the manner in which they are used. In order for the passages in the phylacteries will fit into their compartments, they must be as small and thin as possible. Therefore, they are written on thin parchment. Other texts, e.g., a mezuza, can be written on the less malleable dokhsostos (Me’iri).

Mezuza – ְמזּוָזה: The application of the term mezuza to any written text is based on the fact that the ancients fulfilled the mitzva of mezuza with rolled parchment that was more or less visible to the eye. Therefore, mezuza became a synonym for a written passage.

notes

Parchment and dokhsostos – ָלב ְודֹוְכסֹוְסטֹוס ְ: The mea-sure that determines liability for carrying out dokhsostos on Shabbat is equivalent to that which is used to write a mezuza. The measure that determines liability for carrying out parchment is equivalent to that which is used to write the passage of Shema Yisrael (Rambam Sefer Zemanim, Hilkhot Shabbat 18:15).

Phylacteries on parchment – ָלב ין ַעל ַהּ ְ ִ׳יּלִ -The passag :ּתְes of the phylacteries may only be written on parchment and not on gevil or dokhsostos. Even when written on parchment, the texts for phylacteries may only be written on the part of the hide that faced the animal’s flesh. Nowa-days, even though parchment is not prepared exactly the way it was prepared in the talmudic era, it maintains the legal status of talmudic era parchment (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:8; Shulĥan Arukh, Oraĥ Ĥayyim 32:7).

halakha

Dokhsostos – דֹוְכסֹוְסטֹוס: From the Greek δυσχιστός, dyskhistos, which means hard to split. Alternately, it might be related to the Greek δίζυξ, genitive, δίζυγός, dizyx, dizygos, which means double-yoked or double. This name was used for one of the parts of the hide, which has been split in two.

language

Parchment and dokhsostos – ְודֹוְכסֹוְסטֹוס -In the talmu :ְ ָלב dic era, the process of tanning hides for making parchment was very sophisticated. The desire to make optimal use of the hide and the goal of minimizing the thickness of books led to the manufacture of parchment that was especially

thin. For that reason, the hide would be split. The parchment, the upper, more durable layer of the hide on which the hair grows, is called kelaf because they peeled away [kalfu] its inner layer. The less durable inner layer that faces the flesh is called dokhsostos.

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388 Perek VIII . 79b . :׳א חפ דב עט

The Gemara asks: And wasn’t it taught in a baraita that if one devi-ated and wrote on something else it is invalid, indicating that the portions of the phylacteries may not be written on anything other than parchment? The Gemara rejects this: This baraita is referring to a mezuza, which is invalid if written on parchment. The Gemara asks: But was it not taught in a different baraita: If one deviated in this, phylacteries, and that, mezuza, it is invalid? The Gemara rejects this: Both this and that are referring to a mezuza, and this additional in-validation is in a case where one deviated and wrote it on parchment, on the side that faced the hair; or, alternatively, where he deviated and wrote it on dokhsostos, on the side that faced the flesh. And, if you wish, say instead: Actually, this and that are referring to phylacter-ies and a mezuza. However, the halakha with regard to a case where one deviated in this and that is subject to a tannaitic dispute, as it was taught in a baraita: If one deviated in this and that it is invalid. Rabbi Aĥa deems it valid in the name of Rabbi Aĥai bar Ĥanina, and some say in the name of Rabbi Ya’akov, son of Rabbi Ĥanina. Rav Pappa said: Rav said his statement in accordance with the opin-ion of the tanna from the school of Menashe. As it was taught in the school of Menashe: If one wrote it on paper or on a cloth it is in-valid. However, if one wrote it on parchment or on a hide that was treated with gallnuts [gevil] or on dokhsostos it is valid.

The Gemara elaborates: If he wrote it; wrote what? If you say that it is referring to a mezuza, do we write a mezuza on parchment? Rather, isn’t it referring to phylacteries? Apparently, as Rav said, there are Sages who hold that the portions of the phylacteries may be written on dokhsostos. The Gemara rejects this: And according to your reasoning, do we write phylacteries on gevil? Rather, that ba-raita was taught with regard to a Torah scroll.h The Gemara com-ments: Let us say that the following supports the opinion of Rav: Similarly, phylacteries that became tattered and a Torah scroll that became tattered,h one may not make them into a mezuza, despite the fact that identical Torah portions appear in all three. This is pro-hibited because one does not downgrade from a level of greater sanctity, i.e., a Torah scroll or phylacteries, to a level of lesser sanctity, i.e., a mezuza.

The Gemara infers: The reason that one may not do so is because one does not downgrade. However, if the halakha were that one does downgrade, one would make a mezuza from phylacteries. The Ge-mara elaborates: On what is the portion of the phylacteries written? Isn’t it written on dokhsostos? This supports the opinion of Rav. The Gemara answers: No, the portion of the phylacteries is written on parchment. The Gemara asks: If so, how could a mezuza be made from it? Do we write a mezuza on parchment? The Gemara answers: Yes, as it was taught in a baraita: If one wrote a mezuza on parchment, or on paper, or on a cloth, it is invalid. Rabbi Shimon ben Elazar said: Rabbi Meir would write it on parchment, as it is thereby better preserved. Apparently, even a mezuza may be written on parchment, and there is no proof from the previous baraita. In reaction to the previous baraita, the Gemara comments: Now that you have arrived at thisn opinion that a mezuza may be written on both dokhsostos and parchment, according to Rav, as well, do not say: Dokhsostos has the same legal status as parchment with regard to phylacteries; rather, say: Parchment has the same legal status as dokhsostos. Just as on dokhsostos, one may write a mezuza, so too, on parchment, one may write a mezuza,h in accordance with the opinion of Rabbi Meir.

We learned in the mishna: The measure that determines liability for carrying out ink is equivalent to that which is used to write two letters.

זּוָזהד ַאּמְ סּול! ּ׳ָ ה יּנָ ׁשִ ְוָהַתְנָיא: – ּוָבֶזה ֶזה ּבָ – ה יּנָ ׁשִ ְוָהַתְנָיא: זּוָזה, ְוָהא – סּול! ִאיִדי ְוִאיִדי ַאּמְ ּ׳ָיָעא, ׂשֵ ְמ ֹום ּבִ ָלב ַאּ ְ ְכַתִביְנהּו ּדְִמ ֹום ּבִ ַאּדֹוְכסֹוְסטֹוס – ַנִמי ִאי ֶזה ה ּבָ יּנָ ֵעית ֵאיָמא: ׁשִ אד ְוִאיּבָ ׂשָ ּבָה יּנָ ׁשִ ַתְנָיא: ּדְ ִהיאד ֵאי ּנָ ּתַ – ּוָבֶזה יא י ַאָחא ַמְכׁשִ סּול, ַאּבִ ֶזה ּוָבֶזה – ּ׳ָ ּבְָוָאְמִאי א ֲחִניָנא, ּבַ י ַאַחי ַאּבִ ּום ִמּשׁי ֲחִניָנאד ַאּבִ ּבְ ַיֲע ֹב י ַאּבִ ּום ָלּה ִמּשׁא ַתּנָ ָאַמא – ּכְ א ָאַמא: ַאב ּדְ ּ׳ָ ַאב ּ׳ַה: ֶ ְמַנּשׁ ֵבי ּדְ ָתָנא ּדְ ה; ֶ ְמַנּשׁ ֵבי ּדְ – ְטִלית ַהּמַ ְוַעל ָייא ַהּנְ ַעל ָתָבּה ּכְְוַעל ִויל ַהּגְ ְוַעל ָלב ַהּ ְ ַעל סּוָלה, ּ׳ְ

ָאהד ׁשֵ ּדֹוְכסֹוְסטֹוס – ּכְ

– ְמזּוָזה ִאיֵליָמא ַמאי? ָתָבּהפ ‘ּכְא ֶאּלָ ְתִביַנן?! ּכָ ִמי ָלב ַאּ ְ ְמזּוָזה ין ִ׳יּלִ ּתְ ְוִליַטְעִמיְך, יןד ִ׳יּלִ ּתְ ָלאו – ְנָיא י ּתַ א[, ּכִ ְתִביַנן?! ]ֶאּלָ ִויל ִמי ּכָ ַאּגְֵסֶ׳א ּתֹוָאהד ֵליָמא ְמַסַּייע ַהִהיא – ּבְלּו ְוֵסֶ׳א ּבָ ין ׁשֶ ִ׳יּלִ ּיֹוֵצא ּבֹו ּתְ ֵליּה: ּכֵַמֶהן ין עֹוׂשִ ֵאין – ָלה ּבָ ׁשֶ ּתֹוָאה ה ָ דּוּשׁ ֵאין מֹוִאיִדין ִמּ ְ ְמזּוָזה, ְלִ׳י ׁשֶ

הד ה ַ ּלָ ָ ֲחמּוָאה ִלְ דּוּשׁ

ָהא מֹוִאיִדין, ֵאין ּדְ – ַטְעָמא אי? ְכִתיָבא ַאּמַ יןד ּדִ מֹוִאיִדין – עֹוׂשְִכִתיָבא ַאּדֹוְכסֹוְסטֹוס? ָלא, ָלאו ּדִָלב ָלבד ּוְמזּוָזה ַאּ ְ ְכִתיָבא ַעל ַהּ ְ ּדִָתָבּה ּכְ ְוָהַתְנָיא: ִאין; ְתִביַנן? ּכָ ִמי ְטִלית – ָייא ְוַעל ַהּמַ ָלב ַעל ַהּנְ ַעל ַהּ ְן ֶאְלָעָזא: ְמעֹון ּבֶ י ׁשִ סּוָלה, ָאַמא ַאּבִ ּ׳ְָלב, י ֵמִאיא ָהָיה ּכֹוְתָבּה ַעל ַהּ ְ ַאּבִָאִתית א ּדְ ּתָ ֶאתד ָהׁשְ ּמֶ ּתַ ׁשְ ּמִ ֵני ׁשֶ ִמּ׳ְיָמא ּתֵ ָלא ַנִמי ְלַאב – ְלָהִכי א ְ ָלב״ ֶאּלָ “ּדֹוְכסֹוְסטֹוס ֲהֵאי הּוא ּכִדֹוְכסֹוְסטֹוסד ֵאיָמא: ְ ָלב ֲהֵאי הּוא ּכְָעָליו ּכֹוְתִבין ּדֹוְכסֹוְסטֹוס ַמה ָעָליו ּכֹוְתִבין ְ ָלב ַאב – ְמזּוָזה

ְמזּוָזהד

ֵדי ִלְכּתֹוב״ד יֹו ּכְ “ּדְ

NOTESThe shortest portion in the phylacteries – ין ִ׳יּלִ ּתְ ּבַ ה ׁשֶ ה ְ ַטּנָ ָאׁשָ The :ּ׳ָsmallest passage was designated because, ab initio, it is prohibited to write individual sections of the Torah. The passages in the phylacteries are exceptions and may be written separately. The question was posed: Why didn’t the Sages designate the Torah passage of the sota as the standard? It, too, is written separately, and it is shorter than the Shema passage. The answer is that the passage of the sota is an unfamiliar one, while Shema is well-known. As mentioned above, common practice is one of the criteria for liability with regard to prohibited labor on Shabbat (Tosafot).

Parchment and dokhsostos – ָלב ְודֹוְכסֹוְסטֹוס ְ: The Rambam explains this differently than do most commentaries. In his opinion, dokhsostos is the upper part of the hide on which the animal’s hair grows, while parchment is the other side. According to the Rambam, the Gemara’s comments on this issue define parchment as the part on the side of the flesh, while dokhsostos is the part on the side of the hair. However, the Gemara says nothing with regard to which side is used for writing (see Me’iri). Other commentaries hold that writing on both parchment and dokhsostos is performed on the side where the two layers were attached and were separated from each other. They cite a verse as an allusion to that halakha, as it is written: “It is the glory of God to conceal a thing” (Proverbs 25:2). The Torah is written on the concealed part of the hide.

In practical legal terms, the difference between parchment and dokhsostos is based on the manner in which they are used. So that the passages in the phylacteries will fit into their compartments, they must be as small and thin as possible. Therefore, they are written on thin parchment. Other texts, e.g., a mezuza, can be written on the less malleable dokhsostos (Me’iri).

Mezuza – ְמזּוָזה: The application of the term mezuza to any written text is based on the fact that the ancients fulfilled the mitzva of mezuza

with rolled parchment that was more or less visible to the eye. There-fore, mezuza became a synonym for a written passage.

Now that you have arrived at this – ָאִתית ְלָהִכי א ּדְ ּתָ -This expres :ָהׁשְsion typically appears in the course of the discussion of difficult prob-lems in which various explanations were raised, yet a clear resolution was not reached. Occasionally, during the discussion, new information is introduced that resolves the problem from a previously unexamined angle. Once the Gemara realizes that there was an opinion that permits the writing of a mezuza on parchment, a different understanding of Rav’s statement came to light. The conclusion of the Gemara indicates that Rav’s original statement was merely: Dokhsostos is like parch-ment. The conclusions drawn from that statement are not part of Rav’s statement.

HALAKHAParchment and dokhsostos – ָלב ְודֹוְכסֹוְסטֹוס ְ: The measure that de-termines liability for carrying out dokhsostos on Shabbat is equivalent to that which is used to write a mezuza. The measure that determines liability for carrying out parchment is equivalent to that which is used to write the passage of Shema Yisrael (Rambam Sefer Zemanim, Hilkhot Shabbat 18:15).

Phylacteries on parchment – ָלב ין ַעל ַהּ ְ ִ׳יּלִ The passages of the :ּתְphylacteries may only be written on parchment and not on gevil or dokhsostos. Even when written on parchment, the texts for phylacter-ies may only be written on the part of the hide that faced the animal’s flesh. Nowadays, even though parchment is not prepared exactly the way it was prepared in the talmudic era, it maintains the legal status of talmudic era parchment (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:8; Shulĥan Arukh, Oraĥ Ĥayyim 32:7).

With regard to a Torah scroll – ֵסֶ׳א ּתֹוָאה A Torah scroll is written on :ּבְgevil, on the side that faced the hair, or on parchment, on the side that faced the flesh. In modern times, most communities no longer write

on gevil. Some authorities rule that a Torah scroll written on parchment on the side that faced the hair is valid only after the fact (Tur; Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:9; Shulĥan Arukh, Yoreh De’a 271:3).

Phylacteries that became tattered and a Torah scroll that became tattered – ָלה ּבָ לּו ְוֵסֶ׳א ּתֹוָאה ׁשֶ ּבָ ין ׁשֶ ִ׳יּלִ The appropriate passages from :ּתְphylacteries or a Torah scroll that became tattered may not be used in a mezuza, since that would constitute a diminution of the sanctity of those passages (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 5:1; Shulĥan Arukh, Yoreh De’a 290).

Writing a mezuza – ִתיַבת ְמזּוָזה .The Gemara’s conclusion is accepted :ּכְParchment has the legal status of dokhsostos and it is permitted to write a mezuza on parchment or even on gevil (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:9; Shulĥan Arukh, Yoreh De’a 288:6).

LANGUAGEDokhsostos – דֹוְכסֹוְסטֹוס: From the Greek δισχιστος, diskhiyostos, mean-ing cut in half or divided. On the other hand, it might be related to the Greek διξοος, dizus, meaning separated into two or forked. This term was applied to one of the parts of a hide that was split in two.

BACKGROUNDParchment and dokhsostos – ָלב ְודֹוְכסֹוְסטֹוס ְ: In the talmudic era, the process of tanning hides for making parchment was very significant. The desire to make optimal use of the hide and the goal of minimizing the thickness of books led to the manufacture of parchment that was especially thin. For that reason, they would split the hide. The parch-ment, the upper, more durable layer of the hide on which the hair grows, is called kelaf because they peeled away [kalfu] its inner layer. The less durable inner layer that faced the flesh is called dokhsostos.

With regard to a Torah scroll – ֵסֶ׳א ּתֹוָאה A Torah scroll :ּבְis written on gevil, on the side that faced the hair, or on parchment, on the side that faced the flesh. In modern times, most communities no longer write on gevil. Some authorities rule that a Torah scroll written on parchment on the side that faced the hair is valid only after the fact (Tur; Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:9; Shulĥan Arukh, Yoreh De’a 271:3).

Phylacteries that became tattered and a Torah scroll that became tattered – ָלה ּבָ ׁשֶ ְוֵסֶ׳א ּתֹוָאה לּו ּבָ ׁשֶ ין ִ׳יּלִ -The ap :ּתְpropriate passages from phylacteries or a Torah scroll that became tattered may not be used in a mezuza, since that would constitute a diminution of the sanctity of those pas-sages (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 5:1; Shulĥan Arukh, Yoreh De’a 290).

Writing a mezuza – ִתיַבת ְמזּוָזה The Gemara’s conclusion :ּכְis accepted as practical halakha. Parchment has the legal status of dokhsostos and it is permitted to write a mezuza on parchment or even on gevil (Rambam Sefer Ahava, Hilkhot Tefillin UMezuza VeSefer Torah 1:9; Shulĥan Arukh, Yoreh De’a 288:6).

halakha

Now that you have arrived at this – ָאִתית ְלָהִכי א ּדְ ּתָ This :ָהׁשְexpression typically appears in the course of the discussion of difficult problems in which various explanations were raised, yet a clear resolution was not reached. Occasionally, during

the discussion, new information is introduced that resolves the problem from a previously unexamined angle. Once the Gemara became aware that there was an opinion that permits the writing of a mezuza on parchment, a different understand-

ing of Rav’s statement came to light. The conclusion of the Gemara indicates that Rav’s original statement was simply that dokhsostos is like parchment. The conclusions drawn from that statement are not part of Rav’s statement.

notes

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391–394

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