## Shabbat Daf 79b

###### Shabbat 79b:1
[Shabbat 79b:1](https://torahapp.org/share/book/Shabbat/r/79b:1)

קְלָף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה. וּרְמִינְהוּ, קְלָף וְדוּכְסוּסְטוֹס כְּדֵי לִכְתּוֹב עָלָיו מְזוּזָה! מַאי ״מְזוּזָה״ — מְזוּזָה שֶׁבַּתְּפִילִּין. וְקָרֵי לְהוּ לִתְפִילִּין ״מְזוּזָה״? אִין, וְהָתַנְיָא: רְצוּעוֹת תְּפִילִּין עִם הַתְּפִילִּין מְטַמְּאוֹת אֶת הַיָּדַיִם, בִּפְנֵי עַצְמָן — אֵין מְטַמְּאוֹת אֶת הַיָּדַיִם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: הַנּוֹגֵעַ בָּרְצוּעָה — טָהוֹר, עַד שֶׁיִּגַּע בַּקְּצִיצָה. רַבִּי זַכַּאי מִשְּׁמוֹ אוֹמֵר: טָהוֹר עַד שֶׁיִּגַּע בַּמְּזוּזָה עַצְמָהּ.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **parchment** is **equivalent** to that which is used **to write** the **shortest portion** in the phylacteries. **And** the Gemara **raised a contradiction** from that which was taught: The measure that determines liability for carrying out **parchment and *dokhsostos*** is **equivalent** to that which is used **to write a *mezuza* on it.** The Gemara asks: **What** is the meaning of ***mezuza*** in this context? It means those Torah portions of the ***mezuza*** that also appear **in the phylacteries.** The Gemara asks: **And are the phylacteries called *mezuza*?** The Gemara answers: **Yes, as it was taught** in a *baraita*: **The straps of the phylacteries,** when they are **with the phylacteries, render the hands ritually impure** as is the case with regard to contact with any sacred texts. When they **are on their own, they do not render the hands ritually impure. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: One who touches the strap** of the phylacteries remains **ritually pure** even if it is attached to the phylacteries, **unless he touches the** actual **box** of the phylacteries. **Rabbi Zakkai says in** Rabbi Shimon’s **name:** One remains **ritually pure until he touches the *mezuza* itself.** Apparently the Torah portions in phylacteries are called *mezuza*.


###### Shabbat 79b:2
[Shabbat 79b:2](https://torahapp.org/share/book/Shabbat/r/79b:2)

וְהָא מִדְּקָתָנֵי סֵיפָא קְלָף כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין, שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״, מִכְּלָל דְּרֵישָׁא בִּמְזוּזָה עַצְמָהּ עָסְקִינַן! הָכִי קָתָנֵי: קְלָף וְדוּכְסוּסְטוֹס שִׁיעוּרָן בְּכַמָּה? דּוּכְסוּסְטוֹס — כְּדֵי לִכְתּוֹב עָלָיו מְזוּזָה. קְלָף — כְּדֵי לִכְתּוֹב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״.

**William Davidson Edition - English:**
The Gemara asks: **And from the fact that the latter clause** of the mishna **teaches:** The measure that determines liability for carrying out **parchment** is **equivalent** to that which is used **to write** the **shortest portion** in the **phylacteries, which is** the portion of ***Shema Yisrael*, by inference, in the first** clause of the mishna **we are dealing with a *mezuza* itself.** Rather, **this is what it teaches:** With regard to **parchment and *dokhsostos*, how much is the** measure that determines liability for carrying **them** out? The measure that determines liability for carrying out ***dokhsostos*** is **equivalent** to that which one uses **to write a *mezuza* on it.** The measure that determines liability for carrying out **parchment** is **equivalent** to that which one uses **to write on it** the **shortest passage that is in the phylacteries, which is *Shema Yisrael*.**


###### Shabbat 79b:3
[Shabbat 79b:3](https://torahapp.org/share/book/Shabbat/r/79b:3)

אָמַר רַב: דּוּכְסוּסְטוֹס הֲרֵי הוּא כִּקְלָף. מַה קְלָף כּוֹתְבִין עָלָיו תְּפִילִּין — אַף דּוּכְסוּסְטוֹס כּוֹתְבִין עָלָיו תְּפִילִּין. תְּנַן: קְלָף כְּדֵי לִכְתּוֹב פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִילִּין שֶׁהִיא ״שְׁמַע יִשְׂרָאֵל״, קְלָף — אִין, דּוּכְסוּסְטוֹס לָא?! לְמִצְוָה. תָּא שְׁמַע: הֲלָכָה לְמֹשֶׁה מִסִּינַי, תְּפִילִּין עַל הַקְּלָף וּמְזוּזָה עַל דּוּכְסוּסְטוֹס. קְלָף — בִּמְקוֹם בָּשָׂר, דּוּכְסוּסְטוֹס — בִּמְקוֹם שֵׂיעָר. לְמִצְוָה.

**William Davidson Edition - English:**
**Rav said: *Dokhsostos*** has the same legal status **as parchment: Just** as **one may write** the portions of the **phylacteries on parchment, so too, one may write** the portions of the **phylacteries on *dokhsostos*.** The Gemara asks, **we learned** in the mishna: The measure that determines liability for carrying out **parchment** is **equivalent** to that which is used **to write** the **shortest portion** in the **phylacteries, which is** the portion of ***Shema Yisrael*.** By inference: **Parchment, yes,** the portions of the phylacteries may be written on it. ***Dokhsostos*, no,** the portions of the phylacteries may not be written on it. The Gemara answers: That is no proof, as the mishna is referring **to** the optimal manner in which to fulfill the **mitzva,** i.e., writing the portions of the phylacteries on parchment. However, one fulfills the mitzva by writing on *dokhsostos* as well. **Come** and **hear** that which was taught in a *baraita*: It is **a *halakha*** transmitted **to Moses from Sinai** that the portions of the **phylacteries** are written **on parchment, and a *mezuza*** is written **on *dokhsostos*.** When writing on **parchment,** one writes **on the side** of the hide that faced the **flesh;** on ***dokhsostos*,** one writes **on the side** of the hide on which there was **hair.** This contradicts the opinion of Rav, who said that phylacteries may be written on *dokhsostos*. The Gemara answers: The *baraita* is also referring **to** the optimal manner in which to fulfill the **mitzva.**


###### Shabbat 79b:4
[Shabbat 79b:4](https://torahapp.org/share/book/Shabbat/r/79b:4)

וְהָתַנְיָא: שִׁינָּה פָּסוּל! אַמְּזוּזָה. וְהָתַנְיָא: שִׁינָּה בָּזֶה וּבָזֶה פָּסוּל! אִידֵּי וְאִידֵּי אַמְּזוּזָה, וְהָא דְּכַתְבִינְהוּ אַקְּלָף בִּמְקוֹם שֵׂיעָר, אִי נָמֵי אַדּוּכְסוּסְטוֹס בִּמְקוֹם בָּשָׂר. וְאִיבָּעֵית אֵימָא: שִׁינָּה בָּזֶה וּבָזֶה תַּנָּאֵי הִיא. דְּתַנְיָא שִׁינָּה בָּזֶה וּבָזֶה — פָּסוּל. רַבִּי אַחָא מַכְשִׁיר מִשּׁוּם רַבִּי אַחַי בַּר חֲנִינָא, וְאָמְרִי לַהּ מִשּׁוּם רַבִּי יַעֲקֹב בְּרַבִּי חֲנִינָא. רַב פָּפָּא אָמַר: רַב דְּאָמַר כְּתַנָּא דְבֵי מְנַשֶּׁה. דְּתָנָא דְּבֵי מְנַשֶּׁה: כְּתָבָהּ עַל הַנְּיָיר וְעַל הַמַּטְלֵית — פְּסוּלָה. עַל הַקְּלָף וְעַל הַגְּוִיל וְעַל דּוּכְסוּסְטוֹס — כְּשֵׁרָה.

**William Davidson Edition - English:**
The Gemara asks: **And wasn’t it taught** in a *baraita* that if one **deviated** and wrote on something else **it is invalid,** indicating that the portions of the phylacteries may not be written on anything other than parchment? The Gemara rejects this: This *baraita* is referring **to** a ***mezuza*,** which is invalid if written on parchment. The Gemara asks: **But was it not taught** in a different *baraita*: **If one deviated in this,** phylacteries, **and that,** *mezuza*, **it is invalid?** The Gemara rejects this: **Both this and that** are referring to a ***mezuza*, and this** additional invalidation **is** in a case **where one** deviated and **wrote it** on **parchment, on the side** that faced the **hair; or, alternatively,** where he deviated and wrote it on ***dokhsostos*, on the side** that faced the **flesh. And, if you wish, say** instead: Actually, this and that are referring to phylacteries and a *mezuza*. However, the *halakha* with regard to a case where **one deviated in this and that is** subject to **a tannaitic** dispute, **as it was taught** in a *baraita*: **If one deviated in this and that it is invalid. Rabbi Aḥa deems it valid in the name of Rabbi Aḥai bar Ḥanina, and some say in the name of Rabbi Ya’akov, son of Rabbi Ḥanina. Rav Pappa said: Rav said** his statement in accordance with the opinion **of the *tanna* from the school** of **Menashe. As it was taught in the school of Menashe: If one wrote it on paper or on a cloth it is invalid.** However, if one wrote it **on parchment or on a hide that was treated with gallnuts [*gevil*] or on *dokhsostos* it is valid.**


###### Shabbat 79b:5
[Shabbat 79b:5](https://torahapp.org/share/book/Shabbat/r/79b:5)

כְּתָבָהּ מַאי? אִילֵּימָא מְזוּזָה — מְזוּזָה אַקְּלָף מִי כָּתְבִינַן? אֶלָּא לָאו — תְּפִילִּין. וְלִיטַעְמָיךְ, תְּפִילִּין אַגְּוִיל מִי כָּתְבִינַן?! [אֶלָּא], כִּי תַּנְיָא הַהִיא בְּסֵפֶר תּוֹרָה. לֵימָא מְסַיַּיע לֵיהּ: כַּיּוֹצֵא בּוֹ, תְּפִילִּין שֶׁבָּלוּ וְסֵפֶר תּוֹרָה שֶׁבָּלָה אֵין עוֹשִׂין מֵהֶן מְזוּזָה, לְפִי שֶׁאֵין מוֹרִידִין מִקְּדוּשָּׁה חֲמוּרָה לִקְדוּשָּׁה קַלָּה.

**William Davidson Edition - English:**
The Gemara elaborates: **If he wrote it;** wrote **what? If you say** that it is referring to a ***mezuza*, do we write a *mezuza*** on **parchment? Rather, isn’t** it referring to **phylacteries?** Apparently, as Rav said, there are Sages who hold that the portions of the phylacteries may be written on *dokhsostos*. The Gemara rejects this: **And according to your reasoning, do we write phylacteries** on ***gevil*? Rather, that** *baraita* **was taught with regard to a Torah scroll.** The Gemara comments: **Let us say** that the following **supports** the opinion of Rav: **Similarly, phylacteries that became tattered and a Torah scroll that became tattered, one may not make them into a *mezuza*,** despite the fact that identical Torah portions appear in all three. This is prohibited **because one does not downgrade from** a level of **greater sanctity,** i.e., a Torah scroll or phylacteries, **to** a level of **lesser sanctity,** i.e., a *mezuza*.


###### Shabbat 79b:6
[Shabbat 79b:6](https://torahapp.org/share/book/Shabbat/r/79b:6)

טַעְמָא דְּאֵין מוֹרִידִין, הָא מוֹרִידִין עוֹשִׂין. דִּכְתִיבָא אַמַּאי? לָאו דִּכְתִיבָא אַדּוּכְסוּסְטוֹס! לָא, דִּכְתִיבָא עַל הַקְּלָף. וּמְזוּזָה אַקְּלָף מִי כָּתְבִינַן? אִין, וְהָתַנְיָא: כְּתָבָהּ עַל הַקְּלָף עַל הַנְּיָיר וְעַל הַמַּטְלִית — פְּסוּלָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: רַבִּי מֵאִיר הָיָה כּוֹתְבָהּ עַל הַקְּלָף, מִפְּנֵי שֶׁמִּשְׁתַּמֶּרֶת. הַשְׁתָּא דְּאָתֵית לְהָכִי, לְרַב נָמֵי לָא תֵּימָא דּוּכְסוּסְטוֹס הֲרֵי הוּא כִּקְלָף, אֶלָּא אֵימָא: קְלָף הֲרֵי הוּא כְּדוּכְסוּסְטוֹס, מָה דּוּכְסוּסְטוֹס כּוֹתְבִין עָלָיו מְזוּזָה — אַף קְלָף כּוֹתְבִין עָלָיו מְזוּזָה.

**William Davidson Edition - English:**
The Gemara infers: **The reason** that one may not do so is because **one does not downgrade.** However, **if** the *halakha* were that **one does downgrade,** one would **make** a *mezuza* from phylacteries. The Gemara elaborates: **On what is** the portion of the phylacteries **written?** Isn’t it written on ***dokhsostos*?** This supports the opinion of Rav. The Gemara answers: **No,** the portion of the phylacteries is written **on parchment.** The Gemara asks: If so, how could a *mezuza* be made from it? **Do we write a *mezuza*** on **parchment?** The Gemara answers: **Yes, as it was taught** in a *baraita*: **If one wrote** a *mezuza* **on parchment,** or **on paper, or on a cloth, it is invalid. Rabbi Shimon ben Elazar said: Rabbi Meir would write it on parchment, as it is** thereby better **preserved.** Apparently, even a *mezuza* may be written on parchment, and there is no proof from the previous *baraita*. In reaction to the previous *baraita*, the Gemara comments: **Now that you have arrived at this** opinion that a *mezuza* may be written on both *dokhsostos* and parchment, **according to Rav, as well, do not say: *Dokhsostos*** has the same legal status **as parchment** with regard to phylacteries; **rather, say: Parchment** has the same legal status **as *dokhsostos*. Just as on *dokhsostos*, one may write a *mezuza*, so too, on parchment, one may write a *mezuza*,** in accordance with the opinion of Rabbi Meir.


###### Shabbat 79b:7
[Shabbat 79b:7](https://torahapp.org/share/book/Shabbat/r/79b:7)

דְּיוֹ כְּדֵי לִכְתּוֹב.

**William Davidson Edition - English:**
We learned in the mishna: The measure that determines liability for carrying out **ink** is **equivalent** to that which is used **to write** two letters.