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Shabbat 79b

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Babylonian Talmud · folio map

Shabbat 79b

Shabbat 79b. The full printed text of this folio side — 7 numbered segments, about 351 words — with the classic commentaries printed on the page.

Original text

Segment 1

קְלָף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה. וּרְמִינְהוּ, קְלָף וְדוּכְסוּסְטוֹס כְּדֵי לִכְתּוֹב עָלָיו מְזוּזָה! מַאי ״מְזוּזָה״ — מְזוּזָה שֶׁבַּתְּפִילִּין. וְקָרֵי לְהוּ לִתְפִילִּין ״מְזוּזָה״? אִין, וְהָתַנְיָא: רְצוּעוֹת תְּפִילִּין עִם הַתְּפִילִּין מְטַמְּאוֹת אֶת הַיָּדַיִם, בִּפְנֵי עַצְמָן — אֵין מְטַמְּאוֹת אֶת הַיָּדַיִם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: הַנּוֹגֵעַ בָּרְצוּעָה — טָהוֹר, עַד שֶׁיִּגַּע בַּקְּצִיצָה. רַבִּי זַכַּאי מִשְּׁמוֹ אוֹמֵר: טָהוֹר עַד שֶׁיִּגַּע בַּמְּזוּזָה עַצְמָהּ.

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. And the Gemara raised a contradiction from that which was taught: The measure that determines liability for carrying out parchment and dokhsostos is equivalent to that which is used to write a mezuza 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 Yehuda 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 phylacteries. 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 .

Segment 2

וְהָא מִדְּקָתָנֵי סֵיפָא קְלָף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין, שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״, מִכְּלָל דְּרֵישָׁא בִּמְזוּזָה עַצְמָהּ עָסְקִינַן! הָכִי קָתָנֵי: קְלָף וְדוּכְסוּסְטוֹס שִׁיעוּרָן בְּכַמָּה? דּוּכְסוּסְטוֹס — כְּדֵי לִכְתּוֹב עָלָיו מְזוּזָה. קְלָף — כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״.

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 Shema 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 determines 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 .

Segment 3

אָמַר רַב: דּוּכְסוּסְטוֹס הֲרֵי הוּא כִּקְלָף. מַה קְלָף כּוֹתְבִין עָלָיו תְּפִילִּין — אַף דּוּכְסוּסְטוֹס כּוֹתְבִין עָלָיו תְּפִילִּין. תְּנַן: קְלָף כְּדֵי לִכְתּוֹב פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״, קְלָף — אִין, דּוּכְסוּסְטוֹס לָא?! לְמִצְוָה. תָּא שְׁמַע: הֲלָכָה לְמֹשֶׁה מִסִּינַי, תְּפִילִּין עַל הַקְּלָף וּמְזוּזָה עַל דּוּכְסוּסְטוֹס. קְלָף — בִּמְקוֹם בָּשָׂר, דּוּכְסוּסְטוֹס — בִּמְקוֹם שֵׂיעָר. לְמִצְוָה.

Rav said: Dokhsostos has the same legal status as parchment: Just as one may write the portions of the phylacteries on parchment, 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.

Segment 4

וְהָתַנְיָא: שִׁינָּה פָּסוּל! אַמְּזוּזָה. וְהָתַנְיָא: שִׁינָּה בָּזֶה וּבָזֶה פָּסוּל! אִידֵּי וְאִידֵּי אַמְּזוּזָה, וְהָא דְּכַתְבִינְהוּ אַקְּלָף בִּמְקוֹם שֵׂיעָר, אִי נָמֵי אַדּוּכְסוּסְטוֹס בִּמְקוֹם בָּשָׂר. וְאִיבָּעֵית אֵימָא: שִׁינָּה בָּזֶה וּבָזֶה תַּנָּאֵי הִיא. דְּתַנְיָא שִׁינָּה בָּזֶה וּבָזֶה — פָּסוּל. רַבִּי אַחָא מַכְשִׁיר מִשּׁוּם רַבִּי אַחַי בַּר חֲנִינָא, וְאָמְרִי לַהּ מִשּׁוּם רַבִּי יַעֲקֹב בְּרַבִּי חֲנִינָא. רַב פָּפָּא אָמַר: רַב דְּאָמַר כְּתַנָּא דְבֵי מְנַשֶּׁה. דְּתָנָא דְּבֵי מְנַשֶּׁה: כְּתָבָהּ עַל הַנְּיָיר וְעַל הַמַּטְלֵית — פְּסוּלָה. עַל הַקְּלָף וְעַל הַגְּוִיל וְעַל דּוּכְסוּסְטוֹס — כְּשֵׁרָה.

The Gemara asks: And wasn’t it taught in a baraita that if one deviated 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 invalidation 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 phylacteries 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 Aḥa deems it valid in the name of Rabbi Aḥai bar Ḥanina, and some say in the name of Rabbi Ya’akov, son of Rabbi Ḥanina. Rav Pappa said: Rav said his statement in accordance with the opinion 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 invalid. However, if one wrote it on parchment or on a hide that was treated with gallnuts [ gevil ] or on dokhsostos it is valid.

Segment 5

כְּתָבָהּ מַאי? אִילֵּימָא מְזוּזָה — מְזוּזָה אַקְּלָף מִי כָּתְבִינַן? אֶלָּא לָאו — תְּפִילִּין. וְלִיטַעְמָיךְ, תְּפִילִּין אַגְּוִיל מִי כָּתְבִינַן?! [אֶלָּא], כִּי תַּנְיָא הַהִיא בְּסֵפֶר תּוֹרָה. לֵימָא מְסַיַּיע לֵיהּ: כַּיּוֹצֵא בּוֹ, תְּפִילִּין שֶׁבָּלוּ וְסֵפֶר תּוֹרָה שֶׁבָּלָה אֵין עוֹשִׂין מֵהֶן מְזוּזָה, לְפִי שֶׁאֵין מוֹרִידִין מִקְּדוּשָּׁה חֲמוּרָה לִקְדוּשָּׁה קַלָּה.

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 baraita was taught with regard to a Torah scroll. The Gemara comments: Let us say that the following supports the opinion of Rav: Similarly, phylacteries that became tattered and a Torah scroll that became tattered, one may not make them into a mezuza , despite the fact that identical Torah portions appear in all three. This is prohibited 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 .

Segment 6

טַעְמָא דְּאֵין מוֹרִידִין, הָא מוֹרִידִין עוֹשִׂין. דִּכְתִיבָא אַמַּאי? לָאו דִּכְתִיבָא אַדּוּכְסוּסְטוֹס! לָא, דִּכְתִיבָא עַל הַקְּלָף. וּמְזוּזָה אַקְּלָף מִי כָּתְבִינַן? אִין, וְהָתַנְיָא: כְּתָבָהּ עַל הַקְּלָף עַל הַנְּיָיר וְעַל הַמַּטְלִית — פְּסוּלָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: רַבִּי מֵאִיר הָיָה כּוֹתְבָהּ עַל הַקְּלָף, מִפְּנֵי שֶׁמִּשְׁתַּמֶּרֶת. הַשְׁתָּא דְּאָתֵית לְהָכִי, לְרַב נָמֵי לָא תֵּימָא דּוּכְסוּסְטוֹס הֲרֵי הוּא כִּקְלָף, אֶלָּא אֵימָא: קְלָף הֲרֵי הוּא כְּדוּכְסוּסְטוֹס, מָה דּוּכְסוּסְטוֹס כּוֹתְבִין עָלָיו מְזוּזָה — אַף קְלָף כּוֹתְבִין עָלָיו מְזוּזָה.

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 Gemara 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 this 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 , in accordance with the opinion of Rabbi Meir.

Segment 7

דְּיוֹ כְּדֵי לִכְתּוֹב.

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.

Shabbat 79b

Shabbat 79b

Rashi

Tosafot

Rabbeinu Chananel

Meiri

Maharsha (Chidushei Halachot)

Maharam

Penei Yehoshua

Chiddushei Rabbi Akiva Eiger

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