## Shabbat Daf 104b

###### Shabbat 104b:1
[Shabbat 104b:1](https://torahapp.org/share/book/Shabbat/r/104b:1)

**מַתְנִי׳** הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת בְּהֶעְלֵם אֶחָד — חַיָּיב. כָּתַב בִּדְיוֹ בְּסַם בְּסִיקְרָא בְּקוֹמוֹס וּבְקַנְקַנְתּוֹם וּבְכׇל דָּבָר שֶׁהוּא רוֹשֵׁם. עַל שְׁנֵי כּוֹתְלֵי זָוִיּוֹת וְעַל שְׁנֵי לוּחֵי פִינְקָס וְהֵן נֶהֱגִין זֶה עִם זֶה — חַיָּיב. הַכּוֹתֵב עַל בְּשָׂרוֹ — חַיָּיב. הַמְסָרֵט עַל בְּשָׂרוֹ — רַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
**MISHNA:** **One who writes two letters** on Shabbat **during one lapse of awareness is liable.** The following substances used as ink are explained in the Gemara. One is liable if **he wrote with *deyo*, with *sam*, with *sikra*, with gum [*komos*], or with copper sulfate [*kankantom*] or with any substance that makes a mark.** If one wrote **on two walls** of a house that form **a corner, or on two parts of a writing tablet, and** the two items **are read together, he is liable. One who writes on his flesh** on Shabbat **is liable.** If **one** unwittingly **scratches** letters **on his flesh** on Shabbat, **Rabbi Eliezer deems** him **liable** to bring **a sin-offering and the Sages deem** him **exempt.**


###### Shabbat 104b:2
[Shabbat 104b:2](https://torahapp.org/share/book/Shabbat/r/104b:2)

כָּתַב בְּמַשְׁקִין בְּמֵי פֵּירוֹת, בַּאֲבַק דְּרָכִים בַּאֲבַק הַסּוֹפְרִים וּבְכׇל דָּבָר שֶׁאֵינוֹ מִתְקַיֵּים — פָּטוּר. לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפְּקוֹ, כָּתַב אוֹת אַחַת סָמוּךְ לַכְּתָב, וּכְתָב עַל גַּבֵּי כְּתָב, נִתְכַּוֵּון לִכְתּוֹב חֵי״ת וְכָתַב שְׁתֵּי זַיְינִין, אַחַת בָּאָרֶץ וְאַחַת בַּקּוֹרָה, כָּתַב עַל שְׁנֵי כּוֹתְלֵי הַבַּיִת, עַל שְׁנֵי דַּפֵּי פִנְקָס וְאֵין נֶהֱגִין זֶה עִם זֶה — פָּטוּר. כָּתַב אוֹת אַחַת נוֹטָרִיקוֹן — רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא מְחַיֵּיב וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
If **one wrote with liquids** or **with fruit juice,** or if one drew letters **with road dust, with scribes’ dust** that they use to dry the ink, **or with any substance** with **which** the writing **does not endure, he is exempt.** Similarly, if one wrote by holding the pen on **the back of his hand, with his foot, with his mouth,** or **with his elbow;** if **one wrote** only **a single letter,** even if it was **adjacent to** other preexisting **writing;** or if **one wrote over** other **writing;** if **one meant to write** the letter ***ḥet*** and instead **wrote** the two halves of the *ḥet* as **two** instances of the letter ***zayin*;** if one wrote **one** letter **on the ground and one on a rafter;** if **one wrote** one letter **on two walls of a house,** or **on two parts of a writing tablet that are not read together, he is exempt.** If **one wrote one letter** as **an abbreviation** representing an entire word, **Rabbi Yehoshua ben Beteira deems** him **liable** to bring a sin-offering, **and the Rabbis deem** him **exempt.**


###### Shabbat 104b:3
[Shabbat 104b:3](https://torahapp.org/share/book/Shabbat/r/104b:3)

**גְּמָ׳** דְּיוֹ — דְּיוֹתָא. סַם — סַמָּא. סִקְרָא — אָמַר רַבָּה בַּר בַּר חָנָה: סְקַרְתָּא שְׁמָהּ. קוֹמוֹס — קוֹמָא. קַנְקַנְתּוֹם — אָמַר רַבָּה בַּר בַּר חָנָה אָמַר שְׁמוּאֵל: חַרְתָּא דְאוּשְׁכָּפֵי.

**William Davidson Edition - English:**
**GEMARA:** The Gemara defines the terms used in the mishna. ***Deyo*** is ***deyota*** made from soot. ***Sam*** is ***samma*,** which is yellow-tinged arsenic. ***Sikra*, Rabba bar bar Ḥana said: It is called *sikreta*** in Aramaic and is a lead-based red paint. ***Komos*** is ***koma*** in Aramaic, and it is an ink made with gum Arabic from the sap of a tree. ***Kankantom*, Rabba bar bar Ḥana said** that **Shmuel said:** This is **the black** substance **used by cobblers,** copper sulfate.


###### Shabbat 104b:4
[Shabbat 104b:4](https://torahapp.org/share/book/Shabbat/r/104b:4)

וּבְכׇל דָּבָר שֶׁהוּא רוֹשֵׁם. לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי הָא דְתָנֵי רַבִּי חֲנַנְיָא: כְּתָבוֹ בְּמֵי טַרְיָא וְאַפְצָא — כָּשֵׁר. תָּנֵי רַבִּי חִיָּיא: כְּתָבוֹ בַּאֲבָר בִּשְׁחוֹר וּבְשִׁיחוֹר — כָּשֵׁר.

**William Davidson Edition - English:**
**And** we learned in the mishna that one who writes **with any substance that makes a mark** is liable. The Gemara asks: **What** does this statement come **to include?** The Gemara answers: It comes **to include that which Rabbi Ḥananya taught** with regard to writing a bill of divorce: If **one wrote it with the juice of** the fruit called ***teriya*, or** with **gallnut juice** instead of ink, **it is valid.** Similarly, **Rabbi Ḥiyya taught:** If **one wrote** a bill of divorce **with lead, with soot** (*ge’onim*), **or with shoeblack, it is valid.** Since those substances leave a permanent mark, one who writes with them on Shabbat is liable.


###### Shabbat 104b:5
[Shabbat 104b:5](https://torahapp.org/share/book/Shabbat/r/104b:5)

הַמְסָרֵט עַל בְּשָׂרוֹ. תַּנְיָא, אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר לַחֲכָמִים: וַהֲלֹא בֶּן סָטָדָא הוֹצִיא כְּשָׁפִים מִמִּצְרַיִם בִּסְרִיטָה שֶׁעַל בְּשָׂרוֹ? אָמְרוּ לוֹ: שׁוֹטֶה הָיָה, וְאֵין מְבִיאִין רְאָיָה מִן הַשּׁוֹטִים. ״בֶּן סָטָדָא״? בֶּן פַּנְדִּירָא הוּא! אָמַר רַב חִסְדָּא: בַּעַל ״סָטָדָא״, בּוֹעֵל ״פַּנְדִּירָא״. בַּעַל פַּפּוּס בֶּן יְהוּדָה הוּא? אֶלָּא אִמּוֹ ״סָטָדָא״. אִמּוֹ מִרְיָם מְגַדְּלָא שְׂעַר נְשַׁיָּא הֲוַאי? אֶלָּא כִּדְאָמְרִי בְּפוּמְבְּדִיתָא: סְטָת דָּא מִבַּעְלַהּ.

**William Davidson Edition - English:**
We learned in the mishna: If **one** unwittingly **scratches** letters **on his flesh** on Shabbat, Rabbi Eliezer deems him liable to bring a sin-offering and the Sages deem him exempt. **It was taught** in a *baraita* that **Rabbi Eliezer said to the Rabbis: Didn’t** the infamous **ben Stada take** magic **spells out of Egypt in a scratch on his flesh? They said to him: He was a fool, and you cannot cite proof from a fool.** That is not the way that most people write. Incidentally, the Gemara asks: Why did they call him **ben Stada,** when **he was the son of Pandeira? Rav Ḥisda said:** His mother’s **husband,** who acted as his father, was named **Stada,** but the **one who had relations** with his mother and fathered him was named **Pandeira.** The Gemara asks: Wasn’t his mother’s **husband Pappos ben Yehuda? Rather, his mother** was named **Stada** and he was named ben Stada after her. The Gemara asks: But wasn’t **his mother Miriam, who braided women’s hair?** The Gemara explains: That is not a contradiction. **Rather,** Stada was merely a nickname, **as they say in Pumbedita: This** one **strayed [*setat da*] from her husband.**


###### Shabbat 104b:6
[Shabbat 104b:6](https://torahapp.org/share/book/Shabbat/r/104b:6)

כָּתַב אוֹת אַחַת סָמוּךְ לַכְּתָב. מַאן תַּנָּא? אָמַר רָבָא בַּר רַב הוּנָא: דְּלָא כְּרַבִּי אֱלִיעֶזֶר, דְּאִי רַבִּי אֱלִיעֶזֶר, הָאָמַר: אַחַת עַל הָאָרִיג — חַיָּיב.

**William Davidson Edition - English:**
We learned in the mishna: If **one wrote** only **a single letter,** even if it was **adjacent to** other preexisting **writing,** he is exempt. The Gemara asks: **Who is** the ***tanna*** whose opinion is cited in the mishna? **Rava bar Rav Huna said:** This *halakha* is **not in accordance with** the opinion of **Rabbi Eliezer, as if** it were **in accordance with** the opinion of **Rabbi Eliezer, didn’t he say:** One who adds **a single** thread **to a** previously **woven fabric is liable** for weaving? In his opinion, although a single thread or letter is insignificant in and of itself, one is liable because adding even a small measure to existing material is significant.


###### Shabbat 104b:7
[Shabbat 104b:7](https://torahapp.org/share/book/Shabbat/r/104b:7)

כְּתָב עַל גַּבֵּי כְּתָב. מַאן תַּנָּא? אָמַר רַב חִסְדָּא: דְּלָא כְּרַבִּי יְהוּדָה. דְּתַנְיָא: הֲרֵי שֶׁהָיָה צָרִיךְ לִכְתּוֹב אֶת הַשֵּׁם, וְנִתְכַּוֵּין לִכְתּוֹב ״יְהוּדָה״, וְטָעָה וְלֹא הֵטִיל בּוֹ דָּלֶת — מַעֲבִיר עָלָיו קוּלְמוֹס וּמְקַדְּשׁוֹ, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: אֵין הַשֵּׁם מִן הַמּוּבְחָר.

**William Davidson Edition - English:**
We learned in the mishna: If **one wrote over** other **writing** he is exempt. The Gemara asks: **Who is** the ***tanna*** whose opinion is cited in the mishna? **Rav Ḥisda said:** This *halakha* is **not in accordance with** the opinion of **Rabbi Yehuda, as it was taught** in a *baraita*: **If one needed to write the** Tetragrammaton, the **name** of God, in a Torah scroll, and became confused **and intended** instead **to write** the name **Yehuda, and** while intending to write Yehuda **he erred and omitted** the letter ***dalet*,** thereby writing the name of God, he should do the following. **He passes a quill** with more ink **over** the name **and sanctifies it,** i.e., he writes it with the intention required when writing a holy name. This is **the statement of Rabbi Yehuda. And the Rabbis say:** Even if he adds ink over what he wrote, **this** writing of God’s **name is not ideal.** Apparently, according to Rabbi Yehuda, writing over other writing is considered writing anew.


###### Shabbat 104b:8
[Shabbat 104b:8](https://torahapp.org/share/book/Shabbat/r/104b:8)

תָּנָא: כָּתַב אוֹת אַחַת וְהִשְׁלִימָהּ לְסֵפֶר, אָרַג חוּט אֶחָד וְהִשְׁלִימוֹ לְבֶגֶד — חַיָּיב. מַאן תַּנָּא? אָמַר רָבָא בַּר רַב הוּנָא: רַבִּי אֱלִיעֶזֶר הִיא, דְּאָמַר אַחַת עַל הָאָרִיג — חַיָּיב. רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא רַבָּנַן, לְהַשְׁלִים שָׁאנֵי.

**William Davidson Edition - English:**
A *tanna* **taught** in a *baraita*: If **one wrote a single letter and** thereby **completed a book,** or if **one wove a single thread and** thereby **completed an** entire **garment, he is liable.** The Gemara asks: **Who is** the ***tanna*** whose opinion is cited in the *baraita*? **Rava bar Rav Huna said: It is** the opinion of **Rabbi Eliezer,** who **said:** One who adds **a single** thread **to a** previously **woven fabric is liable** for weaving. **Rav Ashi said: Even** if you **say** that in accordance with the opinion of **the Rabbis,** one who does so **to complete** a garment is **different.** Even if he is not liable for weaving, he is liable at least for striking a blow with a hammer to complete the production process of a vessel.


###### Shabbat 104b:9
[Shabbat 104b:9](https://torahapp.org/share/book/Shabbat/r/104b:9)

אָמַר רַבִּי אַמֵּי: כָּתַב אוֹת אַחַת בִּטְבֶרְיָא וְאַחַת בְּצִיפּוֹרִי — חַיָּיב, כְּתִיבָה הִיא, אֶלָּא שֶׁמְחוּסָּר קְרִיבָה. וְהָתְנַן: כָּתַב עַל שְׁנֵי כּוֹתְלֵי הַבַּיִת וְעַל שְׁנֵי דַּפֵּי פִנְקָס וְאֵין נֶהֱגִין זֶה עִם זֶה — פָּטוּר! הָתָם מְחוּסָּר מַעֲשֶׂה דִקְרִיבָה, הָכָא לֹא מְחוּסָּר מַעֲשֶׂה דִקְרִיבָה.

**William Davidson Edition - English:**
**Rabbi Ami said:** If **one wrote one letter** on paper **in Tiberias and one** letter on paper **in Tzippori, he is liable** because he performed a full-fledged act of **writing that is lacking** only in **proximity.** When the two pieces of paper are brought together he will have written two associated letters. The Gemara asks: **Didn’t we learn** in the mishna: If **one wrote** one letter **on two walls of a house,** or **on two parts of a writing tablet that are not read together, he is exempt?** All the more so that this is the *halakha* with regard to one who wrote in two different cities. The Gemara answers: **There,** in the case of the parts of a tablet, **there is the lack of** an additional **act** of cutting or tearing to facilitate bringing the letters **together.** However, **here,** in the case of two cities, even though they are distant from one another, there is **no lack** of an additional act to facilitate **bringing them together.**


###### Shabbat 104b:10
[Shabbat 104b:10](https://torahapp.org/share/book/Shabbat/r/104b:10)

תָּנָא: הִגִּיהַּ אוֹת אַחַת — חַיָּיב. הַשְׁתָּא כָּתַב אוֹת אַחַת — פָּטוּר, הִגִּיהַּ אוֹת אַחַת חַיָּיב?! אָמַר רַב שֵׁשֶׁת: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁנְּטָלוֹ לְגַגּוֹ שֶׁל חֵי״ת וַעֲשָׂאוֹ שְׁנֵי זַיְינִין. רָבָא אָמַר: כְּגוֹן שֶׁנְּטָלוֹ לְתָגוֹ שֶׁל דָּלֶ"ת וַעֲשָׂאוֹ רֵי״שׁ.

**William Davidson Edition - English:**
A *tanna* **taught** in the *Tosefta*: If **one emended a single letter** on Shabbat, **he is liable.** The Gemara wonders: **Now,** if **one wrote a single letter** on Shabbat **he is exempt;** is it possible that if **one emends a single letter** he is **liable? Rav Sheshet said: With what are we dealing here?** We are dealing with a case **where one removed the roof of a *ḥet* and transformed it into two** instances of the letter ***zayin*,** effectively writing two letters with a single correction. **Rava said:** It is not necessarily referring to that specific case. It could even be referring to a case **where one removed the protrusion** from the back **of a *dalet* and transformed it into a *reish*,** thereby emending the written text. One who did so is liable for performing the prohibited labor of striking a blow with a hammer to complete the production process of a vessel.


###### Shabbat 104b:11
[Shabbat 104b:11](https://torahapp.org/share/book/Shabbat/r/104b:11)

תָּנָא: נִתְכַּוֵּין לִכְתּוֹב אוֹת אַחַת

**William Davidson Edition - English:**
A *tanna* **taught:** If **one intended to write one letter** on Shabbat