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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 79


(a) What size hide will one be Chayav for on Shabbos, for ...
  1. ... tanning it?
  2. ... carrying it out to be tanned?
(b) What proof does Rav Nachman bring for the Shiur of untanned hide, from the Shiur of weaving and spinning threads on Shabbos?

(c) What is the Shiur for carrying a piece of hide that does not stand to be tanned?

(a) What is the Shiur of ...
1. ... soaked dye that one would need to carry on Shabbos, to be Chayav on the one hand, and dyes to be soaked, on the other?
2. ... unsown seeds on the one hand (two opinions - the Tana Kama and Rebbi Yehudah ben Beseira), and manure or fine sand, to fertilize seeds that have been sown (two opinions - Rebbi Akiva and the Rabbanan), on the other?
3. ... sewage-water on the one hand, and clay (mixed with sewage-water), on the other?
(b) How does the Gemara deal with the apparent discrepancy between the two Shiurim in all of these cases on the one hand, and the Shiurim of tanned and untanned hide (which have the same Shiur), on the other?

(c) In light of the what we have just learnt, how do we explain the Beraisa, which gives a larger Shiur for untreated hide: namely, that of a piece sufficiently large to cover a small weight?

(d) How do we then account for the Mishnah in Kelim (already quoted above), which gives the Shiur of Tum'ah for leather as five Tefachim by five Tefachim - and to which the Beraisa ascribes the equivalent Shiur for carrying on Shabbos?

3) We have just discussed the Shiur of untreated hide, known as 'Matzah'. There are two more categories of leather: 'Cheifah', which has been salted, and 'Diftera', which has also had flour added to it, but not 'Afetzim' - gall-nuts (when it becomes Klaf).
What is the Shiur for carrying ...
  1. ... Cheifah?
  2. ... Diftera?
Answers to questions



(a) What is 'Klaf', and what is 'Duchsustus'?

(b) The Beraisa writes 'Klaf ve'Duchsustus, Kedei Lichtov Alav Mezuzah'.
What does this mean in practical terms, if taken literally?

(c) How does this statement clash with our Mishnah?

(a) The Tana Kama of the Beraisa renders a person Tamei if he touches the Ketzitzah of the Tefilin or even the straps, provided they are attached to the Ketzitzah.
What does Rebbi Shimon ben Yehudah quote Rebbi Shimon as saying - regarding the straps?

(b) Rebbi Zakai quotes Rebbi Shimon as saying 'Tahor Ad she'Yiga bi'Mezuzah Atzmah'.
What does 'Mezuzah' mean in this context?

(c) The Gemara initially attempts to use this Beraisa to answer the question in 4c, by explaining Mezuzah in the Beraisa there (just lilke Mezuzah in this Beraisa) to mean 'Mezuzah she'bi'Tefilin.
On what grounds is that explanation rejected?

(d) How does the Gemara amend the Beraisa, and answer the Kashya - at one and the same time?

(a) How does the Gemara initially understand Rav's statement 'Duchsustus, Harei Hu ki'Klaf'?

(b) What does the Gemara ask on Rav from our Mishnah '*Klaf* Kedei Lichtov ... Parshah Ketanah she'bi'Tefilin, she'Hi Shema Yisrael' (according to Rashi's text)?

(c) What does the Gemara reply to this?

(a) On which part of the Klaf does one write Tefilin, and on which part of the Duchsustus, a Mezuzah?

(b) At this stage, will Tefilin and Mezuzah be Kasher if one wrote the former on Duchsustus, and the latter on Klaf?

(c) In that case, how does the Gemara initially answer the Beraisa, which writes 'Shinah ba'Zeh u'va'Zeh, Pasul'?

(d) What is the Gemara's second explanation of the Beraisa - to answer the Kashya against Rav - in 6b?

(a) The Gemara then suggests that Rav holds like Tana de'Bei Menasheh, who says 'Kasvah Al ha'G'vil ve'Al ha'Klaf ve'Al ha'Duchsustus, Kesheirah'.
What makes the Gemara believe that Tana de'Bei Menasheh is speaking about Tefilin and not Mezuzah?

(b) On what grounds is this suggestion rejected?

(c) Then what is the Tana de'Bei Menasheh really referring to?

(a) How does the Gemara attempt to prove Rav's statement from the Beraisa which says 'Tefilin she'Balah ... Ein Osin Mehen Mezuzah, Lefi she'Ein Moridin' etc.?

(b) On what grounds is this proof rejected?

(c) What does the Gemara then do with the contention (that we have maintained throughout the Sugya), that a Mezuzah written on Klaf is Pasul?

(d) How do we re-learn Rav's statement in the light Rebbi Meir's opinion?

Answers to questions
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