Shabbat 208

<big><strong>מתני׳</strong></big> הכותב שתי אותיות בהעלם אחד חייב כתב בדיו בסם בסיקרא בקומוס ובקנקנתום ובכל דבר שהוא רושם על שני כותלי זויות ועל שני לווחי פינקס והן נהגין זה עם זה חייב הכותב על בשרו חייב המסרט על בשרו ר' אליעזר מחייב חטאת וחכמים פוטרין

<b><i>MISHNAH</i></b>. IF ONE WRITES TWO LETTERS IN ONE STATE OF UNAWARENESS,<span class="x" onmousemove="('comment',' V. supra 67b. ');">¹</span> HE IS CULPABLE. IF ONE WRITES WITH INK, CHEMICALS, SIKRA,<span class="x" onmousemove="('comment',' A kind of red paint. ');">²</span> KUMOS,<span class="x" onmousemove="('comment',' Ink prepared with gum. ');">³</span>

כתב במשקין במי פירות באבק דרכים באבק הסופרים ובכל דבר שאינו מתקיים פטור לאחר ידו ברגלו בפיו ובמרפיקו כתב אות אחת סמוך לכתב וכתב על גבי כתב נתכוון לכתוב חי"ת וכתב ב' זיינין אחת בארץ ואחת בקורה כתב על ב' כותלי הבית על שני דפי פנקס ואין נהגין זה עם זה פטור כתב אות אחת נוטריקון ר' יהושע בן בתירא מחייב וחכמים פוטרין:

KANKANTUM,<span class="x" onmousemove="('comment',' Vitriol used as an ingredient of ink. ');">⁴</span> OR WITH ANYTHING THAT LEAVES A MARK ON THE ANGLE OF TWO WALLS OR ON THE TWO LEAVES [TABLES] OF A LEDGER, AND THEY [THE TWO LETTERS] ARE READ<span class="x" onmousemove="('comment',' Lit., — lead'. ');">⁵</span> TOGETHER, HE IS CULPABLE. IF ONE WRITES ON HIS FLESH, HE IS CULPABLE: HE WHO SCRATCHES A MARK ON HIS FLESH, R. ELIEZER DECLARES HIM LIABLE TO A SIN-OFFERING; BUT THE SAGES EXEMPT HIM. IF ONE WRITES WITH A FLUID, WITH FRUIT JUICE, WITH ROAD DUST,<span class="x" onmousemove="('comment',' Mixed with water to produce a weak ink. — Others: in the dust of the roads, i.e., one traces writing therein with his finger. ');">⁶</span>

<big><strong>גמ׳</strong></big> דיו דיותא סם סמא סקרא אמר רבה בר בר חנה סקרתא שמה קומוס קומא קנקנתום אמר רבה בר בר חנה אמר שמואל חרתא דאושכפי:

OR WITH WRITER'S POWDER,<span class="x" onmousemove="('comment',' The refuse of writing material, or the coloured sand strewn over the writing (Rashi and Jast.). Others: in writer's powder. ');">⁷</span> OR WITH<span class="x" onmousemove="('comment',' Or 'in'. ');">⁸</span> ANYTHING THAT CANNOT ENDURE, HE IS NOT CULPABLE. [IF ONE WRITES] WITH THE BACK OF HIS HAND, WITH HIS FOOT, WITH HIS MOUTH, OR WITH HIS ELBOW; IF ONE WRITES ONE LETTER NEAR [OTHER] WRITING,<span class="x" onmousemove="('comment',' I.e., near a letter already written, so as to complete the word. ');">⁹</span>

ובכל דבר שהוא רושם: לאתויי מאי לאתויי הא דתני רבי חנניא כתבו במי טריא ואפצא כשר תני ר' חייא כתבו באבר בשחור ובשיחור כשר:

OR IF ONE WRITES UPON WRITING;<span class="x" onmousemove="('comment',' To make it clearer. ');">¹⁰</span> IF ONE INTENDS WRITING A HETH BUT WRITES TWO ZAYYININ; ONE [LETTER] ON THE GROUND AND ANOTHER ON A BEAM; IF ONE WRITES ON TWO WALLS OF THE HOUSE, OR ON TWO LEAVES OF A LEDGER WHICH ARE NOT TO BE READ<span class="x" onmousemove="('comment',' Lit., 'lead'. ');">¹¹</span> TOGETHER, HE IS NOT CULPABLE. IF ONE WRITES ONE LETTER AS AN ABBREVIATION,<span class="x" onmousemove="('comment',' I.e., a letter followed by a short stroke or point to indicate that it is an abbreviation, e.g. [H]. ');">¹²</span>

המסרט על בשרו: תניא אמר להן רבי אליעזר לחכמים והלא בן סטדא הוציא כשפים ממצרים בסריטה שעל בשרו אמרו לו שוטה היה ואין מביאין ראיה מן השוטים: [הוספה מחסרונות הש"ס: בן סטדא בן פנדירא הוא אמר רב חסדא בעל סטדא בועל פנדירא בעל פפוס בן יהודה הוא אמו סטדא אמו מרים מגדלא שיער נשיא הואי כדאמרינן בפומדיתא סטת דא מבעלה:]

R. JOSHUA B. BATHYRA HOLDS HIM LIABLE, WHILST THE SAGES EXEMPT HIM. <b><i>GEMARA</i></b>. <i>DYo</i> [ink] is <i>deyutha, SaM</i> [chemical] is <i>samma</i> [orpiment]; <i>SIKRA</i>: Rabbah b. Bar Hanah said, Its name is sekarta. <i>Kumos</i> is <i>Kumma</i>. <i>Kankantum</i>: Rabbah b. Bar Hanah said in Samuel's name, The blacking used by shoemakers.<span class="x" onmousemove="('comment',' In the above the Hebrew of the Mishnah is translated into the more familiar Aramaic used by the amoraim. V. Git., Sonc. ed., p. 71, n. 2. ');">¹³</span> OR WITH ANYTHING THAT LEAVES A MARK. What does this add?<span class="x" onmousemove="('comment',' V. p. 492. n. 5. ');">¹⁴</span>

כתב אות אחת סמוך לכתב: מאן תנא אמר רבא בר רב הונא דלא כר' אליעזר דאי ר' אליעזר האמר אחת על האריג חייב:

— It adds what was taught by R. Hanina: If he writes it [a divorce] with the fluid of taria,<span class="x" onmousemove="('comment',' A sort of ink. Rashi: either fruit juice or rain water. V. Low. Graph. Requisiten, pp. 158, 161. v. Meg.. Sonc. ed., p. 103. ');">¹⁵</span> or gall-nut [juice], it is valid.<span class="x" onmousemove="('comment',' Hence it must be regarded as durable and therefore involves culpability in connection with the Sabbath. ');">¹⁶</span> R. Hiyya taught: If he writes it with dust,<span class="x" onmousemove="('comment',' So cur. edd. Rashi reads: with lead. ');">¹⁷</span>

כתב על גבי כתב: מאן תנא א"ר חסדא דלא כר' יהודה דתניא הרי שהיה צריך לכתוב את השם ונתכוין לכתוב יהודה וטעה ולא הטיל בו דלת מעביר עליו קולמוס ומקדשו דברי ר' יהודה וחכמים אומרים אין השם מן המובחר

with a black pigment, or with coal, it is valid. HE WHO SCRATCHES A MARK ON HIS FLESH, [etc.] It was taught. R. Eliezer said to the Sages: But did not Ben Stada bring forth witchcraft from Egypt by means of scratches<span class="x" onmousemove="('comment',' Incisions. ');">¹⁸</span> [in the form of charms] upon his flesh?<span class="x" onmousemove="('comment',' Which proves that scratches are important. and so one should be liable therefore. In the uncensored text this passage follows: Was he then the son of Stada: surely he was the son of Pandira? — Said R. Hisda: The husband was Stada, the paramour was Pandira. But the husband was Pappos b. Judah? — His mother was Stada. But his mother was Miriam the hairdresser? — It is as we say in Pumbeditha: This one has been unfaithful to (lit., 'turned away from' — satath da) her husband. — On the identity of Ben Stada v. Sanh., Sonc. ed., p. 456, n. 5. ');">¹⁹</span>

תנא כתב אות אחת והשלימה לספר ארג חוט אחד והשלימה לבגד חייב מאן תנא אמר רבא בר רב הונא ר' אליעזר היא דאמר אחת על האריג חייב רב אשי אמר אפילו תימא רבנן להשלים שאני

He was a fool, answered they, and proof cannot be adduced from fools.<span class="x" onmousemove="('comment',' His action was too unusual to furnish a criterion. ');">²⁰</span> IF ONE WRITES ONE LETTER NEAR [OTHER] WRITING. Who teaches this? — Said Rabbah son of R. Huna, It does not agree with R. Eliezer. For if [it agreed with] R. Eliezer, — surely he maintained, [for] one [thread] added to woven stuff, he is culpable.<span class="x" onmousemove="('comment',' V. infra 105a. The same principle applies here too. ');">²¹</span> IF ONE WRITES UPON WRITING. Who teaches this? Said R. Hisda, It does not agree with R. Judah. For it was taught: If one had to write the [Divine] Name,<span class="x" onmousemove="('comment',' The Tetragrammaton; the reference is to a Scroll of the Law, in which the Tetragrammaton must be written with sacred intention. ');">²²</span>

א"ר אמי כתב אות אחת בטבריא ואחת בציפורי חייב כתיבה היא אלא שמחוסר קריבה והתנן כתב על שני כותלי הבית ועל שני דפי פנקס ואין נהגין זה עם זה פטור התם מחוסר מעשה דקריבה הכא לא מחוסר מעשה דקריבה

but [erroneously] intended to write Judah [YHWDH]<span class="x" onmousemove="('comment',' In this word the waw (W) is a vowel. ');">²³</span> but omitted the daleth,<span class="x" onmousemove="('comment',' Thus writing YHWH-the Tetragrammaton-after all, but without sacred intention. ');">²⁴</span> he can trace his reed [writing pen] over it and sanctify it: this is R. Judah's view;<span class="x" onmousemove="('comment',' Thus he counts retracing as writing. ');">²⁵</span>

תנא הגיה אות אחת חייב השתא כתב אות אחת פטור הגיה אות אחת חייב אמר רב ששת הכא במאי עסקינן כגון שנטלו לגגו של חי"ת ועשאו שני זיינין רבא אמר כגון שנטלו לתגו של דל"ת ועשאו רי"ש

but the Sages maintain: The [Divine] Name [thus written] is not of the most preferable. It was taught: If one writes one letter and completes a book<span class="x" onmousemove="('comment',' Rashi: of one of the Hebrew Scriptures. ');">²⁶</span> therewith, [or] weaves one thread and completes a garment therewith, he is culpable. Who is the authority? — Said Rabbah son of R. Huna, It is R. Eliezer, who maintained: [For] one [thread] added to woven stuff, he is culpable. R. Ashi said, You may even say that it is the Rabbis: completing is different.

תנא נתכוין לכתוב אות אחת

R. Ammi said: If one writes one letter in Tiberias and another in Sepphoris,<span class="x" onmousemove="('comment',' Two towns of Galilee. ');">²⁷</span> he is culpable: it is one [act of] writing but that it lacks being brought together. But we learnt: IF ONE WRITES ON TWO WALLS OF A HOUSE, OR ON TWO LEAVES OF A LEDGER WHICH CANNOT BE READ TOGETHER, HE IS NOT CULPABLE? — There the act of being brought together is lacking;<span class="x" onmousemove="('comment',' Before the two letters can be read as one the paper must be cut away. so that they can be put together. ');">²⁸</span> but here the act of bringing together is not lacking.<span class="x" onmousemove="('comment',' E.g.. if the letters are written on the edges of two boards. ');">²⁹</span> A Tanna taught: If one corrects one letter, he is culpable. Now, seeing that if one writes one letter he is not culpable. if he [merely] corrects one letter he is culpable?<span class="x" onmousemove="('comment',' Surely not. ');">³⁰</span> — Said R. Shesheth: The circumstances here are e.g., that he removes the roof [i.e.. the upper bar] of a heth and makes two zayyin thereof. Raba said: E.g.. he removes the projection of a daleth and makes a resh thereof.<span class="x" onmousemove="('comment',' In a Scroll of one of the Biblical books. This constitutes a complete labour, because one may not permit a Scroll of Scripture to remain with an error. ');">³¹</span> A Tanna taught: If one intended writing one letter,