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Iron Gall Ink Based on Tannic Acid and Iron Salt Bound by Resin

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Iron Gall Ink Based on Tannic Acid and Iron Salt Bound by Resin Daf Ditty Eruvin 13: Ink! God’s eternal glory could not be described even if the heavens were parchment, and the forests quills; if all the seas were ink, as well as every gathered water; even if the earth’s inhabitants were scribes and recorders of initials Ilana Kurshan1 1 https://ilanakurshan.com/ 1 But mine, and mine I loved, and mine I praised, And mine that I was proud on, mine so much That I myself was to myself not mine, Valuing of her—why, she, O she is fall'n Into a pit of ink, that the wide sea Hath drops too few to wash her clean again And salt too little which may season give To her foul tainted flesh! Shakespeare Much Ado Act 4 Scene1 2 Rabbi Yehoshua ben Levi said: Anywhere that you find a statement introduced with: A certain disciple said before Rabbi Akiva in the name of Rabbi Yishmael, it is none other than Rabbi Meir, who was the student who served both Rabbi Yishmael and Rabbi Akiva. As it was taught in a baraita that Rabbi Meir said: When I was a student with Rabbi Yishmael, I used to put iron sulfate [kankantom] into the ink with which I wrote Torah scrolls, and he did not say anything to me. When I came to study with Rabbi Akiva, he prohibited me from doing so. The Gemara challenges this statement: Is that so? Didn’t Rav Yehuda say that Shmuel said in the name of Rabbi Meir: When I studied with Rabbi Akiva as his disciple, I used to put iron sulfate into the ink, and he did not say anything to me. But when I came to study with Rabbi Yishmael, he said to me: My son, what is your vocation? I replied: I am a scribe [lavlar] who writes Torah scrolls. He said to me: My son, be careful in your vocation, as your vocation is heavenly service, and care must be taken lest you omit a single letter or add a single letter out of place, and you will end up destroying the whole world in its entirety. Addition or omission of a single letter can change the meaning from truth [emet] to death [met]. 3 I said to him: I have one substance called iron sulfate, which I place into the ink, and therefore I am not concerned. He said to me: May one place iron sulfate into the ink? Didn’t the Torah state with regard to sota: “And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness” (Numbers 5:23)? The Torah requires writing that can be blotted out. The Gemara explains that this is what Rabbi Meir is saying to Rabbi Yishmael: There is no need to mention defective and plene words, as I am an expert; however, even with regard to the concern that a fly might come and land on the crown of the letter dalet and blot it out and render it a reish, thereby changing the meaning of the word, I am not concerned, as I have a substance called iron sulfate that I place into the ink so that it will not be erased. TOSFOS תופסות ה"ד םותנקנק (Tosfos brings two opinions about what this compound is.) שיפר סרטנוקה מרדא י נ ' ' ט (a) Explanation #1 (Rashi): This is Adarmint (in old French. Targum ha'La'az says that this is vitriol. It is clear from the next line of Tosfos that this is not vidriol (in old French). רובש ' ם' שריפ םותנקנקד איה עקרק הקורי ירוקש ן התוא ו ירדי ו ' ' ל ןכו ךורעב (b) Explanation #2 (Rashbam, Aruch): Kankantom is yellow earth called vidriol. 'רו ת' ימנ קסופ ןכ וקיתב ן רפס רוהת רתומד תתל ימרדא נ ' ט' ךותל ידה ו רפסל רוהת ילוכל לכ ותרס ויהךת ''ניראתלרודרה פ ןויב כקו ינת ר לעמ א ואלד יה י נ ו םותנקנק (c) Support: Also R. Tam rules like this in laws of Sefer Torah. All permit to put vitriol in the ink for a Sefer Torah, for it is not Kankantom. 'או ת' תכסמבד הדנ ד( ' .טי ) נת ן רוחש תרחכ שרפמו םתה אתרח יפכשואד 'פבו ב' גד יטי ן ד( ' ( ט דב פו פשא תחםהשפותח וש ת ט 'ד ד כמדת א .טי ) מאק ר םותנקנקד אוה אתרח יפכשואד םא ןכ עמשמ אוהש רוחש וליאו ו ירדי ו ' ל' הקורי הקורי ל' ' ו ירדי ו וליאו רוחש אוהש עמשמ ןכ םא יפכשואד אתרח אוה םותנקנקד ר יהא המודו תיכוכזל לעו םש תיכוכז תארקנ ו ירדי ו ' ל' (d) 4 Question: In Nidah (19a), a Mishnah teaches that black [blood] is like Charas, and it explains there Charta d'Ushkefi, and in Gitin (19a) it says that Kankantom is Charta d'Ushkefi. This connotes that it is black, and vidriol is yellow, and resembles glass. It is called vidriol! ילופ ' סרטנוקה נ אחי (e) Answer #1: This is fine for Rashi. (Kankantom is not vidriol). 'רו ' י שרפמ רחאד נחוטש םי הואת הפי תתל ךותל ידה ו זא איה תרחשמ (f) Answer #2 (Ri): After they grind it well to put it in the ink, it blackens. JASTROW 5 The Gemara explains that this is what Rabbi Meir is saying to Rabbi Yishmael: There is no need to mention defective and plene words, as I am an expert; however, even with regard to the concern that a fly might come and land on the crown of the letter dalet and blot it out and render it a reish, thereby changing the meaning of the word, I am not concerned, as I have a substance called iron sulfate that I place into the ink so that it will not be erased. The Gemara continues the discussion of iron sulfate. It was taught in a baraita: Rabbi Yehuda says that Rabbi Meir would say: One may place iron sulfate into the ink that is to be used for all sacred writings, except for the writing of the Torah passage with regard to a sota, as it must be possible to erase that writing. Rabbi Yaakov says in his name: Except for the writing of the Torah passage with regard to a sota used in the Temple in the ordeal to determine the guilt or innocence of the wife suspected of adultery. TOSFOS תופסות ה"ד ץוח תשרפמ הטוס (Tosfos explains why R. Yishmael forbids in the entire Torah.) 'רו לאעמשי היהש רסוא לכב רוהתה הלוכ (a) Implied question: Why did R. Yishmael forbid in the entire Torah? אמש היה שרוד הרזג הוש הטוסמ וא הביתכ הביתכ וא ג ' ש' תרחא (b) Answer #1: Perhaps he expounded a Gezeirah Shavah from Sotah - "Kesivah-Kesivah" or another Gezeirah Shavah. יא ימנ נברדמ ן (c) 6 Answer #2: He forbids mid'Rabanan. Steinzaltz (OBM) Rabbi Jay Kelman writes:2 Our Daf: "When I [Rav Meir] came to Rabbi Yishmael, he said to me, 'My son, what is your occupation?' I told him, 'I am a scribe', and he said to me, 'Be meticulous in your work, for your work is the work of heaven—perhaps you will omit one letter or add one letter; you would thereby destroy the entire world'" Being a sofer, a religious scribe, is hard work, requiring great meticulousness, long hours and little pay. Mistakes cannot be tolerated. Omitting even one letter in writing a mezuzah, tefillin or sefer Torah renders the text unfit for use, and often such an error cannot be fixed, rendering hours of ,k’sidran , סכ י רד ן work useless.(This is because of the special law of tefillin and mezuzot known as the requirement that each letter be written in the exact order. While one could, in theory, go back and erase every letter from the mistaken point onwards, this would only work if one had not subsequently written the name of God. Such a rule thankfully does not exist in writing a sefer 2 https://www.torahinmotion.org/discussions-and-blogs/eiruvin-13a-just-one-letter 7 Torah; if it did, it would be next to impossible to ever write a kosher sefer Torah, it being beyond human capability to write the 305,000 letters without error. Yet, until such an error is fixed, and any missing letters added, the Torah remains invalid for use.) Hence, Rav Ishmaels’ admonition to Rav Meir to be very, very careful in his work as a scribe. While this may seem excessive, modern technology actually sheds light on this phenomenon. Machines that cost millions can—and often do—break due to some problem with a part that may cost mere pennies. Often after some terrible accident, investigators will discover that it was the most minor of parts and errors that made all the difference. Rashi, apparently focused on Rabbi Ishmaels’ warning that a missing or additional letter destroys the world, interprets this teaching in a more focused manner. He explains that if one were, for rendering it as--" תמא ,in the phrase, "The Lord our G-d is true א ,example, to leave off the aleph dead—this would be a blasphemous statement like no other. Conversely, if one were to add , תמ , רבדיו ,to the expression, "and G-d spoke to Moshe"—rendering vayidaber , ו ,the letter vav and they spoke to Moshe"—we would be (inadvertently) guilty of" , ורבדיו ,as vayidabru polytheism. While in comparison with atheism, this is a major improvement, it is still something for which a Jew must be prepared to die rather than accept. For those more mystically inclined, our Sages teach that God looked in the Torah and created the world; the Torah serving as the architectural blueprint of the world.
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