Shabbat 156

נייר מחוק כדי לכרוך על צלוחית קטנה של פלייטון עור כדי לעשות קמיע (דוכסוסטוס כדי לכתוב מזוזה) קלף כדי לכתוב עליו פרשה קטנה שבתפילין שהיא שמע ישראל דיו כדי לכתוב ב' אותיות

ERASED PAPER,<span class="x" onmousemove="('comment',' Palimpsest paper from which writing has been erased, and which cannot be written upon again. ');">¹</span> AS MUCH AS IS REQUIRED TO WRAP ROUND A SMALL PHIAL OF SPIKENARD OIL; SKIN, FOR MAKING AN AMULET; PARCHMENT, FOR WRITING THEREON THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS 'HEAR O ISRAEL,':<span class="x" onmousemove="('comment',' Deut. VI, 4-9. The Tefillin (v. Glos.) contain four Biblical passages. ');">²</span> INK, FOR WRITING TWO LETTERS; STIBIUM,<span class="x" onmousemove="('comment',' Used for painting the eyes. ');">³</span>

כחול כדי לכחול עין אחת דבק כדי ליתן בראש השפשף זפת וגפרית כדי לעשות נקב שעוה כדי ליתן על פי נקב קטן חרסית כדי לעשות פי כור של צורפי זהב רבי יהודה אומר כדי לעשות פיטפוט סובין כדי ליתן על פי כור של צורפי זהב סיד כדי לסוד קטנה שבבנות ר' יהודה אומר כדי לעשות כלכל רבי נחמיה אומר כדי לסוד אונדפי:

FOR PAINTING ONE EYE; PASTE, FOR PUTTING ON THE TOP OF A LIME BOARD [SHAFSHAF];<span class="x" onmousemove="('comment',' For catching birds; v. infra 80a. ');">⁴</span> PITCH AND SULPHUR, FOR MAKING A PERFORATION [THEREIN];<span class="x" onmousemove="('comment',' Rashi: The phial in which mercury is kept is closed with a perforated stopper of pitch or sulphur. ');">⁵</span> WAX, FOR PUTTING OVER A SMALL HOLE;<span class="x" onmousemove="('comment',' As a plug. ');">⁶</span>

<big><strong>גמ׳</strong></big> חבל נמי ליחייב כדי לעשות תלאי לנפה ולכברה כיון דחריק במנא לא עבדי אינשי תנו רבנן הוצין כדי לעשות אוזן לסל כפיפה מצרית סיב אחרים אומרים כדי ליתן על פי משפך קטן לסנן את היין רבב כדי לסוך תחת אספגין קטנה וכמה שיעורה כסלע והתניא כגרוגרת אידי ואידי חד שיעורא הוא מוכין כדי לעשות כדור קטנה וכמה שיעורו כאגוז:

CLAY, FOR MAKING A HOLE IN A GOLD REFINER'S POT.<span class="x" onmousemove="('comment',' Through which he inserts his bellows. ');">⁷</span> R. JUDAH SAID: FOR MAKING A [TRIPOD'S] PEG.<span class="x" onmousemove="('comment',' A leg of the tripod which supports the refiner's pot. ');">⁸</span> BRAN, FOR PUTTING ON THE MOUTH OF A GOLD REFINER'S POT; LIME,<span class="x" onmousemove="('comment',' Used as a depilatory. ');">⁹</span>

נייר כדי לכתוב עליו קשר מוכסין: תנא כמה קשר מוכסין שתי אותיות (של קשר מוכסין) ורמינהו המוציא נייר חלק אם יש בו כדי לכתוב שתי אותיות חייב ואם לאו פטור אמר רב ששת מאי שתי אותיות שתי אותיות של קשר מוכסין רבא אמר שתי אותיות דידן ובית אחיזה דהיינו קשר מוכסין

FOR SMEARING THE SMALLEST OF GIRLS.<span class="x" onmousemove="('comment',' V. Gemara. ');">¹⁰</span> R. JUDAH SAID: ENOUGH TO PRODUCE A HAIR-CROWN [KALKAL].<span class="x" onmousemove="('comment',' Formed by the depilation of the undergrowth of hair. ');">¹¹</span> R. NEHEMIAH SAID: ENOUGH FOR MAKING SIDE-CURLS [ONDAFE].<span class="x" onmousemove="('comment',' Var. lec. Andife, v. Gemara. ');">¹²</span>

מיתיבי המוציא נייר מחוק ושטר פרוע אם יש בלובן שלו כדי לכתוב שתי אותיות או בכולו כדי לכרוך ע"פ צלוחית קטנה של פלייטון חייב ואם לאו פטור בשלמא לרב ששת דאמר מאי שתי אותיות שתי אותיות של קשר מוכסין שפיר אלא לרבא דאמר שתי אותיות דידן ובית אחיזה דהיינו קשר מוכסין הכא בית אחיזה לא צריך קשיא

<b><i>GEMARA</i></b>. For a cord too, let one be culpable on account of as much as is required to make a hanger for a sieve or a basketsieve? — Since it chafes the utensil, people do not make it [thus].<span class="x" onmousemove="('comment',' Culpability is incurred only when the article transported can be used in its normal manner. ');">¹³</span> Our Rabbis taught: As for palm leaves, the standard is as much as is required for making a handle for a basket, an Egyptian basket. As for bast; Others say:<span class="x" onmousemove="('comment',' 'Others' frequently refers to R. Meir, Hor. 13a. ');">¹⁴</span> as much as is required for putting on the opening of a small funnel for straining wine. Fat; as much as is required for greasing under a small cake. And what size is that? — As [large as] a <i>sela'</i>. But it was taught, As [large as] a dried fig? Both are the same standard. Soft rags, as much as is required for making a small ball. Anti what size is that? As [large as] a nut.

תנו רבנן המוציא קשר מוכסין עד שלא הראהו למוכס חייב משהראהו למוכס פטור רבי יהודה אומר אף משהראהו למוכס חייב מפני שצריך לו מאי בינייהו אמר אביי איכא בינייהו רהיטי מוכסא רבא אמר מוכס גדול ומוכס קטן איכא בינייהו רב אשי אמר חד מוכס איכא בינייהו מפני שצריך לו להראות למוכס שני דא"ל חזי גברא דמוכס אנא:

PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT. It was taught: How much is a tax-collector's receipt? Two letters.<span class="x" onmousemove="('comment',' 'Aruk reads: two Greek letters — which are larger than Hebrew letters. ');">¹⁵</span> But the following contradicts this: If one carries out smooth [blank] paper. if large enough for writing two letters thereon, he is culpable; if not, he is not culpable?<span class="x" onmousemove="('comment',' 'Two letters' implies of normal size, which is smaller than tax-collector's letters; v. also preceding note. ');">¹⁶</span> — Said R. Shesheth: What is meant by 'two letters'? Two letters of a tax-collector's receipt. Raba said: [It means] two letters of ours, together with a margin for holding which is the equivalent of a tax-collector's receipt.

ת"ר המוציא שטר חוב עד שלא פרעו חייב משפרעו פטור רבי יהודה אומר אף משפרעו חייב מפני שצריך לו מאי בינייהו אמר רב יוסף אסור לשהות שטר פרוע איכא בינייהו רבנן סברי אסור לשהות שטר פרוע ורבי יהודה סבר מותר לשהות שטר פרוע

An objection is raised: If one carries out erased paper or a receipted note; if its blank portion is large enough for two letters to be written thereon, or if the whole is sufficient for wrapping round the mouth of a small phial of spikenard oil, he is culpable; but if not, he is not culpable. As for R. Shesheth, who explained, What is meant by 'two letters'? two letters of a tax-collector's receipt, it is well.<span class="x" onmousemove="('comment',' The same explanation holds good here too. ');">¹⁷</span> But according to Raba, who said that it means two letters of ours together with a margin for holding, which is the equivalent of a tax-collector's receipt — surely here no margin for holding is required?<span class="x" onmousemove="('comment',' It can be held by the erased or the written portion. ');">¹⁸</span> This is a difficulty.

אביי אמר דכולי עלמא אסור לשהות שטר פרוע והכא במודה בשטר שכתבו שצריך לקיימו קמיפלגי תנא קמא סבר מודה בשטר שכתבו צריך לקיימו ורבי יהודה סבר מודה בשטר שכתבו אין צריך לקיימו ומאי עד שלא פרעו ומשפרעו

Our Rabbis taught: If one carries out a tax-collector's receipt before having shown it to the collector, he is culpable;<span class="x" onmousemove="('comment',' Since he still needs it. ');">¹⁹</span> after having shewn it to the collector, he is not culpable.<span class="x" onmousemove="('comment',' The receipt of tax-exemption was issued by a higher authority and then shown to the actual collector. Once shown, he has no further use for it, and is therefore not liable for carrying it out. ');">²⁰</span> R. Judah said: Even after showing it to the collector, he is culpable, because he still needs it. Wherein do they differ? Abaye said: They differ in respect to collectors' runners.<span class="x" onmousemove="('comment',' The police, who stop people and demand toll. R. Judah argues that the receipt must he shown to these; while the Rabbis hold that the person stopped could refer him to the collector or superintendent. ');">²¹</span> Raba said: They differ in respect to the higher and the lesser collectors.<span class="x" onmousemove="('comment',' Cf. n. 4. R. Judah maintains that for this reason the document is always required, while the Rabbis hold that a secret password was used as a proof of exemption. ');">²²</span> R. Ashi said: They [even] differ in respect of one tax-collector, because he needs it [the document] for showing to the second, so that he can say to him, 'See, I am a man [exempted] by the collector.'<span class="x" onmousemove="('comment',' E.g., if the exemption is in respect of a toll-bridge. Even if there is always one man only on duty at one end, the document may be required for the man at the other end. V. T.A. II, p. 375. ');">²³</span> Our Rabbis taught: If one carries out a note of debt, if before it has been settled, he is culpable; if after it has been settled, he is not culpable. R. Judah said: Even after settlement he is culpable, because he needs it. Wherein do they differ? R. Joseph said: They differ as to whether it is forbidden to keep a settled note. The Rabbis maintain: It is forbidden to keep a settled note;<span class="x" onmousemove="('comment',' Therefore it is of no value either to the creditor or to the debtor; consequently no culpability is entailed in carrying it out. — The reason of the prohibition is that one may demand payment afresh. ');">²⁴</span> while R. Judah holds: One may keep a settled note.<span class="x" onmousemove="('comment',' Hence the paper itself is of value. ');">²⁵</span> Abaye said: All hold that a settled note may not be kept; but here they differ as to whether a note requires confirmation [even] when he [the debtor] admits that it was [validly] written. The first Tanna holds: Even when [the debtor] admits that a note [was validly] written, it must be confirmed.<span class="x" onmousemove="('comment',' By its signatories attesting their signatures (Rashi in Keth. 19a, B.M. 7a and 72b). Otherwise the debtor can plead that it has been settled. For without the confirmation of the signatories he could successfully plead that it is a forgery, hence he is also believed in his plea of repayment, since the validity of the note rests on his word. Consequently if the debtor pleads that he has repaid the loan — this is now the meaning of 'if after it has been settled' — the note is valueless. ');">²⁶</span> R. Judah holds: When [the debtor] admits that a note was [validly] written, it need not be confirmed. And what is the meaning of 'if before it has been settled' and 'if after it has been settled'?