Shabbat 157

Chapter 157

א עד שיאמר לוה פרעתי ולא פרעתי
1 If the debtor pleads that it has been settled or not settled [respectively].<span class="x" onmousemove="('comment',' V. preceding note. ');"><sup>1</sup></span> 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.<span class="x" onmousemove="('comment',' V. B.B. 170b. ');"><sup>2</sup></span>
ב רבא אמר דכולי עלמא מודה בשטר שכתבו שצריך לקיימו והכא בכותבין שובר קמיפלגי תנא קמא סבר כותבין שובר ורבי יהודה סבר אין כותבין שובר רב אשי אמר מפני שצריך להראותו לבעל חוב שני דאמר ליה חזי גברא דפרע אנא:
2 The first Tanna holds: We write a quittance;<span class="x" onmousemove="('comment',' 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). ');"><sup>3</sup></span> while R. Judah holds: A quittance<span class="x" onmousemove="('comment',' 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. ');"><sup>4</sup></span>
ג עור כדי לעשות כו': בעא מיניה רבא מרב נחמן המוציא עור בכמה א"ל כדתנן עור כדי לעשות קמיע [המעבדו בכמה א"ל לא שנא] לעבדו בכמה א"ל לא שנא
3 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,<span class="x" onmousemove="('comment',' And one carries it out — at this stage it cannot be used for an amulet. ');"><sup>5</sup></span>
ד ומנא תימרא כדתנן המלבן והמנפץ והצובע והטווה שיעורו כמלא רוחב הסיט כפול והאורג ב' חוטין שיעורו כמלא רוחב הסיט (כפול) אלמא כיון דלטוייה קאי שיעורא כטווי ה"נ כיון דלעבדו קאי שיעורו כמעובד ושלא לעבדו בכמה אמר ליה לא שנא
4 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.<span class="x" onmousemove="('comment',' Of the thumb and the forefinger. ');"><sup>6</sup></span> And if one weaves two threads together, the standard is a full span.<span class="x" onmousemove="('comment',' The text adds 'double', but it is bracketed and is absent from the Mishnah infra 105b. ');"><sup>7</sup></span>
ה ולא שני בין מעובד לשאינו מעובד איתיביה המוציא סמנין שרוין כדי לצבוע בהן דוגמא לאירא ואילו בסמנין שאינן שרוין תנן קליפי אגוזים וקליפי רמונין סטיס ופואה כדי לצבוע בהן בגד קטן [לפי] סבכה הא איתמר עלה אמר רב נחמן אמר רבה בר אבוה לפי שאין אדם טורח לשרות סמנין לצבוע בהן דוגמא לאירא
5 This shows that since it stands to be spun,<span class="x" onmousemove="('comment',' Bleaching. etc., are antecedent to spinning. ');"><sup>8</sup></span> 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.
ו והרי זרעוני גינה דמקמי דזרעינהו תנן זרעוני גינה פחות מכגרוגרת רבי יהודה בן בתירא אומר חמשה ואילו בתר דזרעינהו תנן זבל וחול הדק כדי לזבל בו קלח של כרוב דברי רבי עקיבא וחכמים אומרים כדי לזבל כרישא הא איתמר עלה אמר רב פפא הא דזריע הא דלא זריע לפי שאין אדם טורח להוציא נימא אחת לזריעה
6 But, is there no difference between dressed and undressed [hide]? He raised an objection to him: If one carries out dissolved dyes.<span class="x" onmousemove="('comment',' Ready for use. ');"><sup>9</sup></span> [the standard is] as much as is required for dyeing a sample of wool.<span class="x" onmousemove="('comment',' Jast. V. also supra 11b. ');"><sup>10</sup></span>
ז והרי טיט דמקמי דליגבליה תניא מודים חכמים לרבי שמעון במוציא שופכין לרה"ר ששיעורן ברביעית והוינן [בה] שופכין למאי חזו וא"ר ירמיה לגבל בהן את הטיט ואילו בתר דגבליה תניא טיט כדי לעשות בהן פי כור התם נמי כדאמרן לפי שאין אדם טורח (בהן) לגבל את הטיט לעשות בו פי כור
7 Whereas of undissolved dyes we learnt: [In the case of] nutshells,<span class="x" onmousemove="('comment',' These were quite commonly used in ancient days for dyes; v. T.A. I, p. 552, n. 222. ');"><sup>11</sup></span> pomegranate shells, woad, and madder,<span class="x" onmousemove="('comment',' All these, including the two former, used as dyes. ');"><sup>12</sup></span>
ח ת"ש דאמר רבי חייא בר אמי משמיה דעולא שלשה עורות הן מצה וחיפה ודיפתרא מצה כמשמעו דלא מליח ודלא קמיח ודלא עפיץ וכמה שיעורו תני רב שמואל בר רב יהודה כדי לצור בו משקולת קטנה וכמה אמר אביי ריבעא דריבעא דפומבדיתא
8 [the standard is] as much as is required for dyeing the small piece of cloth at the opening [top] of a network?<span class="x" onmousemove="('comment',' 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. ');"><sup>13</sup></span> — 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?'<span class="x" onmousemove="('comment',' Thus here too there is a different standard after sowing. ');"><sup>14</sup></span>
ט חיפה דמליח ולא קמיח ולא עפיץ וכמה שיעורו כדתנן עור כדי לעשות קמיע דיפתרא דמליח וקמיח ולא עפיץ וכמה שיעורו כדי לכתוב עליו את הגט קתני מיהת כדי לצור בו משקולת קטנה ואמר אביי ריבעא דריבעא דפומבדיתא התם בבישולא
9 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.<span class="x" onmousemove="('comment',' V. infra 90b. ');"><sup>15</sup></span> 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?<span class="x" onmousemove="('comment',' V. notes supra 75a. ');"><sup>16</sup></span>
י והתנן הבגד שלשה על שלשה למדרס השק ד' על ד' העור ה' על ה' מפץ ו' על ו' בין למדרס בין למת ותאני עלה הבגד והשק והעור כשיעור לטומאה כך שיעור להוצאה ההוא בקורטובלא:
10 — 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. Mazzah<span class="x" onmousemove="('comment',' Lit., 'unleavened'. ');"><sup>17</sup></span> 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.<span class="x" onmousemove="('comment',' 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. ');"><sup>18</sup></span> 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.<span class="x" onmousemove="('comment',' V. Git. 22a. ');"><sup>19</sup></span> 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?<span class="x" onmousemove="('comment',' Which is a larger standard than the others. ');"><sup>20</sup></span> — There it treats of a steaming hide.<span class="x" onmousemove="('comment',' 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). ');"><sup>21</sup></span> But we learnt: A garment three [handbreadths] square is susceptible to midras,<span class="x" onmousemove="('comment',' V. p. 275, n. 1. ');"><sup>22</sup></span> sacking four square, a hide five square and reed matting six square<span class="x" onmousemove="('comment',' V. notes supra 76a. ');"><sup>23</sup></span> 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!<span class="x" onmousemove="('comment',' 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. ');"><sup>24</sup></span> — That refers to a leather spread.<span class="x" onmousemove="('comment',' 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. ');"><sup>25</sup></span>