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Shabbos 079.Pub א' סיון תשפ“ Sun, May 24 2020 OVERVIEW of the Daf Distinctive INSIGHT 1) Loan document (cont.) A lesson in Safrus הלכה למשה מסיי תפילין על הקלף ומזוזה על דוכסוסטוס. קלף Two additional explanations are presented to explain the במקום בשר, דוכסוסטוס במקום שיער -disagreement regarding liability for transporting a paid loan docu ment. hen the hide is processed, the skin of the animal is split 2) Leather W and the inside קלף into two parts. The outside piece is called Rava asked R’ Nachman four questions regarding leather on is מזוזה The . דוכסוסטוס piece, closer to the flesh, is called Shabbos. supposed to be written on the outer part of this inner skin. 1. If one transports leather, how much must he transport to (Shulchan Aruch O. C. 32:7, according to the interpretation of be liable? Rashi and Tosafos in our Gemara). When the Baraisa says that 2. How much leather must be tanned to be liable for tan- קלף is toward the flesh, it is referring to the layer of the קלף ning? the 3. If one transports untanned leather, how much must he upon where the writing must take place. In other words, we transport to be liable? write the chapters of the shema for the tefillin on the inside of is דוכסוסטוס Similarly, when the Baraisa says that . קלף If one transports untanned leather that does not stand to the .4 itself is דוכסוסטוס be tanned, how much must he transport to be liable? toward the hair, it does not mean that the R’ Nachman responded to all of the inquiries that the toward the hair, because this it is not the case. Rather, it means is on the outer-side of this inner layer מזוזות amount for liability is the size necessary to make an amulet. that the writing of Rava presents three, unsuccessful, challenges to R’ of skin, which is the side closer to the hair. Nachman’s assertion that there is no difference between pro- There is another term used in this context. A sefer Torah is This is the full skin, unsplit. The hair is . גויל cessed and unprocessed items. written upon The Gemara also presents two, unsuccessful, challenges to R’ removed and the surfaced is smoothed by being scraped off. Nachman’s position. On the side facing the flesh of the animal nothing is removed, 3) Parchment and it is smoothed out. A Baraisa states that the minimum size for transporting Some Rishonim (Rambam, Ramban, Ritva) explain the refers to the inner layer קלף parchment is the size upon which a mezuzah can be written, sugya in the reverse. They say that is the outer דוכסוסטוס which contradicts the ruling of the Mishnah which ruled that it is of the skin, which faces the flesh, while the size for writing a small parsha of tefillin. layer of the skin which faces the hair of the animal. When the itself is the קלף it means that the , קלף במקום בשר The Gemara answers that when the Baraisa uses the term Baraisa says דוסוסטוס mezuzah it refers to the scroll in tefillin. Another Baraisa is cited inside layer of this split skin. Similarly, when it says it means that this layer is that which is toward the , במקום שיער .as proof that the scroll of tefillin is called mezuzah Rav ruled that duchsustus is the same as klaf, meaning just as skin, meaning the outer layer of this split hide. According to tefillin may be written on klaf so too they may be written on these Rishonim, the Baraisa does not tell us where the writing duchsustus. itself must be, but they explain that it is not along the split it- A series of unsuccessful challenges to Rav are recorded. R’ self, but it is rather along the outside layers of the relative piec- Pappa and the Gemara propose proofs to Rav but the Gemara es. does find them to be compelling. A Baraisa quotes the opinion of R’ Meir who permits writing a mezuzah on parchment. Accordingly, it is possible, suggests the REVIEW and Remember Gemara, that Rav ruled that klaf is like duchsustus, meaning, just as one may write a mezuzah on duchsustus so, too, one may write 1. Why would a borrower be opposed to accepting a re- it on klaf. ceipt? Today’s Daf Digest is dedicated 2. What is the process of preparing a hide? לע" מרת שיידעל מרים בת ר' יחיאל יוסף Jean Erdfrucht, a”h 3. What is another name for the scroll inside of tefillin? Today’s Daf Digest is dedicated By Mr. and Mrs. Bruce Leon 4. Why is it prohibited to use a piece of worn out Sefer To- in memory of their mother rah for a mezuzah? מרת חי' בת ר' מרדכי, ע"ה שבת ע“ט—Number 142 Maharal 5 takes this a step further and states that one may con- tinue to read in public from a Sefer Torah which is missing letters or HALACHAH Highlight has extra letters, as its sanctity is the same as a Sefer Torah with no A Sefer Torah with Mistakes mistakes. He explains that although a Sefer Torah with mistakes has the status of a Chumash, in fact, even a Chumash is only ineligible כיוצא בו תפילין שבלו וספר תורה שבלה אין עושין מהן מזוזה לפי שאין -for public reading because it is not proper to fulfill the congrega מורידין מקדושה חמורה לקדושה קלה... רש"י שם: ספר תורה שבלה - אין מחתכין ממה יריעה שפרשיות שמע והיה -tion’s obligation to hear the Torah reading from a scroll that con אם שמוע בתוכה, לקובען במזוזה: Similarly, tefillin that have worn out and a Sefer Torah that has worn out, tains only a part of the Torah. In the case of a Sefer Torah that has one cannot make from them a Mezuzah, because we may not bring down some mistakes, however, the entire Torah is present in the scroll, 6 from a more severe sanctity to a lesser sanctity. and therefore it can be used to fulfill the congregation’s obligation. Rashi: A Sefer Torah that has worn out - we may not cut the page in which On the basis of these Poskim and other sources, Teshuvos Tzitz 7 are the paragraphs of Shema and VeHayah Im Shamoa to place them in a Eliezer rejects a certain essay that stated that some individuals at- Mezuzah. tempt to refrain from accepting aliyos lest the Sefer Torah to which they are called contains mistakes. He concludes that it is not manda- S hulchan Aruch 1 rules in accordance with this Gemara. Teshuvos tory to submit a Sefer Torah to a computer scan to ascertain whether Chasam Sofer 2 cites a rabbi who asks whether perhaps this is only it contains too few or too many letters, and that such practice is the law in the case of a Sefer Torah that was kosher at some point. laudable, but not essential, so long as the Sefer Torah underwent a 8 However, in the case of a Sefer Torah that is so full of mistakes that comprehensive check by a reliable Sofer. .1 שו"ע יורה דעה סימן ר"צ: .2 שו"ת חתם סופר חלק ב (יו"ד) סימן רע"ט, הובא בפתחי תשובה שם ס"ק א'. it cannot be read from in public, perhaps it may be permitted to cut .3 סי' רפ"ו, עיין ברמ"א יורה דעה סימן רפ"ב סעיף י"ח: יחיד שמוכר ספר תורה -out the pages with the paragraphs of Shema and VeHayah Im Sha שלו ותשמישו יש מי שמתיר להשתמש בדמיו ויש מי שאוסר (ואם היו בה טעיות לכ"ע שרי (ריב"ש סי' רפ"ו) ועיין בא"ח סימן ק"ג): ?moa and make a Mezuzah from these paragraphs .4 שו"ת חתם סופר שם: מ"ש הריב"ש סס"י רפ"ו דס"ת שיש בו טעות איו אלא Chasam Sofer responds, however, that the Gemara states that a כחומש הייו התם כ' דאע"ג דזט"ה במעמד אשי העיר יכולים למכור בה"כ וכל הש' במשתיו ולהתו' ולהוריד המעו' מקדושתו כ' שם דס"ת שלא יתן למכור -Sefer Torah that wore out cannot be made into a Mezuzah. The im כלל כיון דלית לי' עילוי כלל ומכיון שלא יתן למכור לא יועילו זט"ה אך אם plication is that if the Sefer Torah has not worn out, and is merely מצא בו פסול ואיו אלא כחומשים שמכרים להעלותם לקות בדמיהם ס"ת שלם ומכיון שיתים למכירה שוב מכרים ע"י זט"ה ומתין לשות דמיהם אפי' full of mistakes, the requirement to preserve its sanctity would be למשתי' בי' שכרי אבל לא ח"ו להורידם מקדושת עצמם לעשות מהם מזוזה. even greater! For if in the case of a worn out Sefer Torah that is .5 תפארת ישראל - פרק ס"ז .6 עיין בשו"ת ציץ אליעזר חלק יח סימן ז שכתב: ואם בכמה פריטים לא הגין beyond repair, the respective paragraphs may not be removed and כהכרעת המהר"ל מפראג בזה, אבל לדבר זה שיש קדושת ס"ת גמורה גם כשחסר used to craft a Mezuzah, how much more so in the case of a Sefer בה אותיות או תיבות, בודאי ובודאי שההכרעה היא בכזאת. וכפי שמצאו להו"ב והח"ס ויתר הגדולים שס"ל ג"כ בכזאת וכז"ל. Torah that is merely full of mistakes, that can still be repaired and .7 שם: בכתבי עת פורסם מאמר שאמר שם בפשיטות כי ספר תורה שמצא בה .used to read in public טעות הטעון תיקון בחסר או ביתר, וכדומה, אזי עד שמתקים זאת הס"ת יורדת 3 מקדושתה ודיה כסתם חומשים, ולא עוד אלא שמתברר על למפרע שכל הברכות Chasam Sofer adds that although Teshuvos Rivash writes that a שברכו עליה היו ברכות לבטלה, ובהוספת ימה שבגלל כן היו כאילו אשי מעלה Sefer Torah that has mistakes is categorized as a Chumash, Rivash כאלה שמעו א"ע עד כמה שאפשר שלא לקבל עליה לתורה.
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