In writing a sefer torah, if a mem which is used in the middle of a word can function as a mem at the end of a word, would the same hold true in the reverse case? Historically, did one precede the other? The gemara brings a drasha on the meaning of all the letters in the Hebrew alphabet and also regarding the direction and shapes of the letters. Drashot are also brought using codes like Aleph-Tav, Bet-Shin and others. In what ways and with what types of ink is one obligated to bring a sin offering if one wrote on Shabbat and in what ways is one exempt from a sin offering (but obligated by rabbinic law). Is one obligated if one wrote over letters already written or added one letter to a letter that was already written and formed a word or wrote two letters nowhere near each other? What if one wrote on one’s body? Or scratches letters on his body? A story is told of Ben Setada who etched secret magic spells on his flesh to be able to sneak it out of Egypt. There is a section about him that was removed by the censor. Was it referring to Jesus? If one wrote the last letter of a book, is that forbidden by Torah law? What if one wrote one letter in two different cities (one letter in each city)?
Shabbat 104
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Shabbat 104
עַלּוֹיֵי קָא מְעַלֵּי לֵיהּ, דְּאָמַר רַב חִסְדָּא: מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין. אֶלָּא סָתוּם וַעֲשָׂאוֹ פָּתוּחַ — גָּרוֹעֵי קָא מְגָרַע לֵיהּ, דְּאָמַר רַבִּי יִרְמְיָה, וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: מַנְצְפַךְ צוֹפִים אֲמָרוּם.
he elevates its status, as Rav Ḥisda said: The letters mem and samekh that were in the tablets were standing miraculously. Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the samekh and final mem, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open mem closed elevates its status. However, if one rendered a closed letter open, he diminishes its status, as Rabbi Yirmeya said, and some say that it was Rabbi Ḥiyya bar Abba who said: The prophets instituted the difference between the open and closed forms of the letters mem, nun, tzadi, peh, kaf. Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.
וְתִיסְבְּרָא?! וְהָכְתִיב: ״אֵלֶּה הַמִּצְוֹת״ — שֶׁאֵין הַנָּבִיא רַשַּׁאי לְחַדֵּשׁ דָּבָר מֵעַתָּה! אֶלָּא מִיהְוָה הֲוַאי, מִידָּע לָא הֲוָה יָדְעִין הֵי בְּאֶמְצַע תֵּיבָה הֵי בְּסוֹף תֵּיבָה, וַאֲתוֹ צוֹפִים תַּקְּנִינְהוּ. וְאַכַּתִּי ״אֵלֶּה הַמִּצְוֹת״ — שֶׁאֵין הַנָּבִיא רַשַּׁאי לְחַדֵּשׁ דָּבָר מֵעַתָּה! אֶלָּא, שְׁכָחוּם וְחָזְרוּ וְיִסְּדוּם.
The Gemara rejects this: And is that reasonable? Isn’t it written: “These are the commandments that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores that a prophet is not permitted to introduce any new element related to the Torah and its mitzvot from here on. Rather, the prophets did not innovate these forms. Both the open and closed versions existed before then. However, people did not know which form appeared in the middle of a word and which form at the end of a word. And the prophets came and instituted their set positions. The Gemara asks: And still the question remains: Didn’t the Sages derive from the verse: “These are the commandments,” that a prophet is not permitted to introduce any new element from here on? How could they institute the position of the letters? Rather, over the course of time, the people forgot their positions in the words and the prophets then reestablished their positions. Apparently, closed letters are no more significant than the open ones.
גּוּפָא, אָמַר רַב חִסְדָּא: מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין. וְאָמַר רַב חִסְדָּא: כְּתָב שֶׁבַּלּוּחוֹת נִקְרָא מִבִּפְנִים וְנִקְרָא מִבַּחוּץ, כְּגוֹן: ״נְבוּב״ — ״בובן״, ״רַהַב״ — ״בָּהָר״, ״סָרוּ״ — ״ורס״.
The Gemara returns to discuss the matter itself. Rav Ḥisda said: The letters mem and samekh that were in the tablets were standing miraculously. And furthermore, Rav Ḥisda said: The writing on the tablets was read from the inside, from one side of the tablets, and read from the outside, the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: Nevuv was read as bet, vav, bet, nun; rahav as beit, heh, reish; and saru as vav, reish, samekh.
אָמְרִי לֵיהּ רַבָּנַן לְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֲתוֹ דַּרְדְּקֵי הָאִידָּנָא לְבֵי מִדְרְשָׁא וַאֲמַרוּ מִילֵּי דַּאֲפִילּוּ בִּימֵי יְהוֹשֻׁעַ בִּן נוּן לָא אִיתְּמַר כְּווֹתַיְיהוּ: אָלֶ״ף בֵּי״ת — אֲלַף בִּינָה. גִּימֶ״ל דָּלֶ״ת — גְּמוֹל דַּלִּים. מַאי טַעְמָא פְּשׁוּטָה כַּרְעֵיהּ דְּגִימֶ״ל לְגַבֵּי דָּלֶ״ת — שֶׁכֵּן דַּרְכּוֹ שֶׁל גּוֹמֵל חֲסָדִים לָרוּץ אַחַר דַּלִּים. וּמַאי טַעְמָא פְּשׁוּטָה כַּרְעֵיהּ דְּדָלֶ״ת לְגַבַּי גִּימֶ״ל — דְּלַימְצְיַהּ לֵיהּ נַפְשֵׁיהּ. וּמַאי טַעְמָא מְהַדַּר אַפֵּיהּ דְּדָלֶ״ת מִגִּימֶ״ל — דְּלִיתֵּן לֵיהּ בְּצִינְעָה, כִּי הֵיכִי דְּלָא לִיכְּסִיף מִינֵּיהּ.
The Sages said to Rabbi Yehoshua ben Levi: Young students came today to the study hall and said things the likes of which were not said even in the days of Joshua bin Nun. These children who only knew the Hebrew alphabet interpreted the letters homiletically.
Alef beit means learn [elaf] the wisdom [bina] of the Torah.
Gimmel dalet means give to the poor [gemol dalim]. Why is the leg of the gimmel extended toward the dalet? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why is the leg of the dalet extended toward the gimmel? It is so that a poor person will make himself available to him who wants to give him charity. And why does the dalet face away from the gimmel? It is to teach that one should give charity discreetly so that the poor person will not be embarrassed by him.
ה״ו — זֶה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. ז״ח ט״י כ״ל — וְאִם אַתָּה עוֹשֶׂה כֵּן, הַקָּדוֹשׁ בָּרוּךְ הוּא זָן אוֹתְךָ, וְחָן אוֹתְךָ, וּמֵטִיב לְךָ, וְנוֹתֵן לְךָ יְרוּשָּׁה, וְקוֹשֵׁר לְךָ כֶּתֶר לָעוֹלָם הַבָּא. מֵ״ם פְּתוּחָה, מֵ״ם סְתוּמָה — מַאֲמָר פָּתוּחַ, מַאֲמָר סָתוּם. נוּ״ן כְּפוּפָה, נוּ״ן פְּשׁוּטָה — נֶאֱמָן כָּפוּף, נֶאֱמָן פָּשׁוּט.
The children continued to interpret the letters.
Heh vav: That is the principal name of the Holy One, Blessed be He.
Zayin ḥet, tet yod, kaf lamed: And if you do so, the Holy One, Blessed be He, feeds [zan] you, and shows you favor [ḥan], and bestows goodness [meitiv] upon you, and gives you an inheritance [yerusha], and ties a crown [keter] for you in the World to Come [la’olam haba].
The open mem and closed mem indicate that the Torah contains an open statement, understood by all, and an esoteric statement.
The bent nun and the straight nun at the end of a word refer to a faithful person who is bent [ne’eman kafuf] and is modest now, who will ultimately become a well-known faithful person [ne’eman pashut].
ס״ע — סְמוֹךְ עֲנִיִּים. לִישָּׁנָא אַחֲרִינָא: סִימָנִין עֲשֵׂה בַּתּוֹרָה וּקְנֵה אוֹתָהּ. פ׳ כְּפוּפָה, פ׳ פְּשׁוּטָה — פֶּה פָּתוּחַ, פֶּה סָתוּם. צָדִ״י כְּפוּפָה וְצָדִ״י פְּשׁוּטָה — צַדִּיק כָּפוּף, צַדִּיק פָּשׁוּט. הַיְינוּ: נֶאֱמָן כָּפוּף, נֶאֱמָן פָּשׁוּט! הוֹסִיף לְךָ הַכָּתוּב כְּפִיפָה עַל כְּפִיפָתוֹ, מִכָּאן שֶׁנִּתְּנָה הַתּוֹרָה בִּמְנוֹד רֹאשׁ.
Samekh ayin: Support the poor [semokh aniyyim] to prevent them from falling further. Another version: Make mnemonic signs [simanim aseh] to remember the Torah and acquire it.
The bent peh and the straight peh: Sometimes one needs to have an open mouth [peh patuaḥ] and speak, and sometimes one needs to have a closed mouth [peh satum].
The bent tzadi and the straight tzadi indicate that a righteous person who is bent and humble [tzaddik kafuf] now will ultimately become a well-known righteous person [tzaddik pashut] whose righteousness is apparent to all. The Gemara asks: That is identical to the interpretation of the bent and straight nun: Ne’eman kafuf, ne’eman pashut. The Gemara explains: The verse added the bending of the righteous person to the bending of the faithful person. From here it is derived that the Torah was given in an atmosphere of gravity. One must receive the Torah with a sense of awe and extreme humility.
קוּ״ף — קָדוֹשׁ. רֵי״שׁ — רָשָׁע. מַאי טַעְמָא מְהַדַּר אַפֵּיהּ דְּקוּ״ף מֵרֵי״שׁ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי יָכוֹל לְהִסְתַּכֵּל בָּרָשָׁע. וּמַאי טַעְמָא מְהַדַּר תָּגֵיהּ דְּקוּ״ף לְגַבֵּי רֵי״שׁ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם חוֹזֵר בּוֹ אֲנִי קוֹשֵׁר לוֹ כֶּתֶר כְּמוֹתִי. וּמַאי טַעְמָא כַּרְעֵיהּ דְּקוּ״ף תַּלְיָא — דְּאִי הָדַר בֵּיהּ, לִיעַיֵּיל.
The children continued:
Kuf: Holy [kadosh], referring to God.
Reish: A wicked person [rasha]. Why is the kuf facing away from the reish? This question was phrased euphemistically, as it is the reish that is facing away from the kuf. The Holy One, Blessed be He, said: I am unable look at a wicked person, i.e., the wicked person does not want to look toward God. And why is the crown of the letter kuf turned toward the reish? The Holy One, Blessed be He, said: If the wicked person repents his evil ways I will tie a crown for him like My own. And why is the leg of the kuf suspended and not connected to the roof of the letter? Because if the wicked person repents he can enter through this opening if he so desires.
וְלֵיעוּל בְּהָךְ! מְסַיַּיע לֵיהּ לְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״? בָּא לִיטַמֵּא — פּוֹתְחִין לוֹ, בָּא לִיטָּהֵר — מְסַיְּיעִים אוֹתוֹ.
The Gemara asks: Let him enter through that opening, as the kuf is open on both sides at the bottom. The Gemara answers: This supports the statement of Reish Lakish, as Reish Lakish said: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” (Proverbs 3:34)? One who comes in order to become impure, i.e., to sin, they, in Heaven, provide him with an opening to do so, and he is not prevented from sinning. However, if he comes in order to become purified, not only is he allowed to do so, but they, in Heaven, assist him.
שִׁי״ן — שֶׁקֶר. תָּי״ו — אֱמֶת. מַאי טַעְמָא שֶׁקֶר מְקָרְבָן מִילֵּיהּ, אֱמֶת מְרַחֲקָא מִילֵּיהּ? — שִׁיקְרָא שְׁכִיחַ, קוּשְׁטָא לָא שְׁכִיחַ. וּמַאי טַעְמָא שִׁיקְרָא אַחֲדָא כַּרְעֵיהּ קָאֵי, וֶאֱמֶת מְלַבַּן לַבּוֹנֵי — קוּשְׁטָא קָאֵי, שִׁיקְרָא לָא קָאֵי.
They further taught:
Shin: Falsehood [sheker]. Tav: Truth [emet].
Why are the letters of the word sheker adjacent to one another in the alphabet, while the letters of emet are distant from one another? That is because while falsehood is easily found, truth is found only with great difficulty. And why do the letters that comprise the word sheker all stand on one foot, and the letters that comprise the word emet stand on bases that are wide like bricks? Because the truth stands eternal and falsehood does not stand eternal.
א״ת ב״ש: — אוֹתִי תִּעֵב אֶתְאַוֶּה לוֹ ב״ש בִּי לֹא חָשַׁק, שְׁמִי יָחוּל עָלָיו? ג״ר — גּוּפוֹ טִימֵּא, אֲרַחֵם עָלָיו ד״ק דַּלְתוֹתַי נָעַל, קַרְנָיו לֹא אֲגַדֵּעַ? עַד כָּאן מִדַּת רְשָׁעִים,
The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on [alef tav, beit shin]. Alef tav, God said: If he despised Me [oti ti’ev] would I desire [etaveh] him? Beit shin: If he does not desire to worship Me [bi], shall My name [shemi] rest upon him? Gimmel reish: He defiled his body [gufo]; shall I have mercy [araḥem] on him? The word comprised of the letters gimmel and reish in Aramaic means licentiousness. Dalet kuf: He locked My doors [daltotai], shall I not cut off his horns [karnav]? To this point, the Gemara interpreted the letters as referring to the attribute of the wicked.
אֲבָל מִדַּת צַדִּיקִים: א״ת ב״ש — אִם אַתָּה בּוֹשׁ. ג״ר ד״ק — אִם אַתָּה עוֹשֶׂה כֵּן, גּוּר בְּדוֹק. ה״ץ ו״ף — חֲצִיצָה הָוֵי בֵּינְךָ לָאַף. ז״ע ח״ס ט״ן — וְאֵין אַתָּה מִזְדַּעְזֵעַ מִן הַשָּׂטָן. י״ם כ״ל — אָמַר [שַׂר שֶׁל] גֵּיהִנָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, לַיָּם כֹּל.
However, with regard to the attribute of the righteous it is taught differently. Alef tav, beit shin: If you have shame [ata bosh], gimmel reish, dalet kuf: If you do so, you will reside [gur] in the heavens [bedok], as the verse says: “Who stretches out the Heavens like a curtain [dok]” (Isaiah 40:22). Heh tzadi, vav peh: There is a partition [ḥatzitza havei] between you and anger [af]. Zayin ayin, ḥet samekh, tet nun: And you will not be shaken [mizdaze’a] by the Satan. Yod mem, kaf lamed: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, send the righteous as well into the sea to which all go [yam kol], Gehenna.
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אח״ס בט״ע גי״ף — אֲנִי חָס עֲלֵיהֶם מִפְּנֵי שֶׁבָּעֲטוּ בְּגִיף: דכ״ץ — דַּכִּים הֵם, כֵּנִים הֵם, צַדִּיקִים הֵם. הל״ק — אֵין לְךָ חֵלֶק בָּהֶן. ומרז״ן ש״ת — אָמַר גֵּיהִנָּם לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מָרִי, זֻנֵינִי מִזַּרְעוֹ שֶׁל שֵׁת.
The interpretation of the alphabet continues with other combinations of letters. The Holy One, Blessed be He, said: Alef ḥet samekh, bet tet ayin, gimmel yod peh: I have mercy on them [Ani ḥas aleihem] because they spurned [ba’atu] adultery [gif]. The Gemara continues with this combination of the letters: Dalet kaf tzadi: They are pure [dakkim], they are honest [kenim], they are righteous [tzaddikim]. Heh lamed kuf: You have no portion [ḥelek] with them, based on the interchange of the letters ḥet and heh. Vav mem reish zayin nun, shin tav: The minister of Gehenna said [amar], based on vav mem reish, before Him: Master of the Universe, my Master [Mari], sustain me [zaneini] with the seed of Seth [Shet], which refers to all humankind, including the Jewish people.
אָמַר לוֹ: א״ל ב״ם ג״ן ד״ס — לְהֵיכָן אוֹלִיכֵן, לְגַן הֲדַס. ה״ע ו״ף — אָמַר גֵּיהִנָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עָיֵף אָנֹכִי. ז״ץ ח״ק — הַלָּלוּ זַרְעוֹ שֶׁל יִצְחָק. ט״ר י״ש כ״ת — טֹר יֵשׁ לִי כִּיתּוֹת כִּיתּוֹת שֶׁל אוּמּוֹת הָעוֹלָם שֶׁאֲנִי נוֹתֵן לְךָ.
The Holy One, Blessed be He, said to him using another configuration of the alphabet: Alef lamed, beit mem: Not with them [al bam], i.e., you will have no portion of them. Gimmel nun, dalet samekh: To where will I lead them? I will lead them to the garden of myrtle [gan hadas], i.e., the Garden of Eden. Heh ayin, vav peh: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ayef anokhi] and thirsty and need people to care for me. The Holy One, Blessed be He, responded: Zayin tzadi, ḥet kuf: These are the descendants [zaro] of Isaac [Yitzḥak]. Tet reish, yod shin, kaf tav: Wait [tar], I have groups upon groups [yesh li kittot kittot] of other nations that I will give you instead.
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.
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.
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.
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.
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.
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.
וּבְכׇל דָּבָר שֶׁהוּא רוֹשֵׁם. לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי הָא דְתָנֵי רַבִּי חֲנַנְיָא: כְּתָבוֹ בְּמֵי טַרְיָא וְאַפְצָא — כָּשֵׁר. תָּנֵי רַבִּי חִיָּיא: כְּתָבוֹ בַּאֲבָר בִּשְׁחוֹר וּבְשִׁיחוֹר — כָּשֵׁר.
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.
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.
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.
כָּתַב אוֹת אַחַת סָמוּךְ לַכְּתָב. מַאן תַּנָּא? אָמַר רָבָא בַּר רַב הוּנָא: דְּלָא כְּרַבִּי אֱלִיעֶזֶר, דְּאִי רַבִּי אֱלִיעֶזֶר, הָאָמַר: אַחַת עַל הָאָרִיג — חַיָּיב.
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.
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.
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.
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.
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.
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.
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.
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.
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.
תָּנָא: נִתְכַּוֵּין לִכְתּוֹב אוֹת אַחַת
A tanna taught: If one intended to write one letter on Shabbat
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Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
Phoenix, Arizona, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Cambridge, United Kingdom
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Teaneck, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
Shabbat 104
Χ’Φ·ΧΦΌΧΦΉΧΦ΅Χ Χ§ΦΈΧ ΧΦ°Χ’Φ·ΧΦΌΦ΅Χ ΧΦ΅ΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦ΅Χ΄Χ ΧΦ°Χ‘ΦΈΧΦΆΧ΄ΧΦ° Χ©ΧΦΆΧΦΌΦ·ΧΦΌΧΦΌΧΧΦΉΧͺ ΧΦΌΦ°Χ Φ΅Χ‘ ΧΦΈΧΧΦΌ Χ’ΧΦΉΧΦ°ΧΦ΄ΧΧ. ΧΦΆΧΦΌΦΈΧ Χ‘ΦΈΧͺΧΦΌΧ ΧΦ·Χ’Φ²Χ©ΧΦΈΧΧΦΉ Χ€ΦΌΦΈΧͺΧΦΌΧΦ· β ΧΦΌΦΈΧ¨ΧΦΉΧ’Φ΅Χ Χ§ΦΈΧ ΧΦ°ΧΦΈΧ¨Φ·Χ’ ΧΦ΅ΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ, ΧΦ°ΧΦ΄ΧΧͺΦΌΦ΅ΧΧΦΈΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ: ΧΦ·Χ Φ°Χ¦Φ°Χ€Φ·ΧΦ° Χ¦ΧΦΉΧ€Φ΄ΧΧ ΧΦ²ΧΦΈΧ¨ΧΦΌΧ.
he elevates its status, as Rav αΈ€isda said: The letters mem and samekh that were in the tablets were standing miraculously. Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the samekh and final mem, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open mem closed elevates its status. However, if one rendered a closed letter open, he diminishes its status, as Rabbi Yirmeya said, and some say that it was Rabbi αΈ€iyya bar Abba who said: The prophets instituted the difference between the open and closed forms of the letters mem, nun, tzadi, peh, kaf. Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.
ΧΦ°ΧͺΦ΄ΧΧ‘Φ°ΧΦΌΦ°Χ¨ΦΈΧ?! ΧΦ°ΧΦΈΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ΅ΧΦΌΦΆΧ ΧΦ·ΧΦΌΦ΄Χ¦Φ°ΧΦΉΧͺΧ΄ β Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ Χ¨Φ·Χ©ΦΌΧΦ·ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ©Χ ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΅Χ’Φ·ΧͺΦΌΦΈΧ! ΧΦΆΧΦΌΦΈΧ ΧΦ΄ΧΧΦ°ΧΦΈΧ ΧΦ²ΧΦ·ΧΧ, ΧΦ΄ΧΧΦΌΦΈΧ’ ΧΦΈΧ ΧΦ²ΧΦΈΧ ΧΦΈΧΦ°Χ’Φ΄ΧΧ ΧΦ΅Χ ΧΦΌΦ°ΧΦΆΧΦ°Χ¦Φ·Χ’ ΧͺΦΌΦ΅ΧΧΦΈΧ ΧΦ΅Χ ΧΦΌΦ°Χ‘ΧΦΉΧ£ ΧͺΦΌΦ΅ΧΧΦΈΧ, ΧΦ·ΧΦ²ΧͺΧΦΉ Χ¦ΧΦΉΧ€Φ΄ΧΧ ΧͺΦΌΦ·Χ§ΦΌΦ°Χ Φ΄ΧΧ Φ°ΧΧΦΌ. ΧΦ°ΧΦ·ΧΦΌΦ·ΧͺΦΌΦ΄Χ Χ΄ΧΦ΅ΧΦΌΦΆΧ ΧΦ·ΧΦΌΦ΄Χ¦Φ°ΧΦΉΧͺΧ΄ β Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ·Χ ΦΌΦΈΧΦ΄ΧΧ Χ¨Φ·Χ©ΦΌΧΦ·ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ©Χ ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΅Χ’Φ·ΧͺΦΌΦΈΧ! ΧΦΆΧΦΌΦΈΧ, Χ©ΧΦ°ΧΦΈΧΧΦΌΧ ΧΦ°ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ°ΧΦ΄Χ‘ΦΌΦ°ΧΧΦΌΧ.
The Gemara rejects this: And is that reasonable? Isnβt it written: βThese are the commandments that the Lord commanded Moses to tell the children of Israel at Mount Sinaiβ (Leviticus 27:34). The word βtheseβ underscores that a prophet is not permitted to introduce any new element related to the Torah and its mitzvot from here on. Rather, the prophets did not innovate these forms. Both the open and closed versions existed before then. However, people did not know which form appeared in the middle of a word and which form at the end of a word. And the prophets came and instituted their set positions. The Gemara asks: And still the question remains: Didnβt the Sages derive from the verse: βThese are the commandments,β that a prophet is not permitted to introduce any new element from here on? How could they institute the position of the letters? Rather, over the course of time, the people forgot their positions in the words and the prophets then reestablished their positions. Apparently, closed letters are no more significant than the open ones.
ΧΦΌΧΦΌΧ€ΦΈΧ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦ΅Χ΄Χ ΧΦ°Χ‘ΦΈΧΦΆΧ΄ΧΦ° Χ©ΧΦΆΧΦΌΦ·ΧΦΌΧΦΌΧΧΦΉΧͺ ΧΦΌΦ°Χ Φ΅Χ‘ ΧΦΈΧΧΦΌ Χ’ΧΦΉΧΦ°ΧΦ΄ΧΧ. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦΌΦ°ΧͺΦΈΧ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΧΦΌΧΧΦΉΧͺ Χ Φ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ΄ΧΦΌΦ΄Χ€Φ°Χ Φ΄ΧΧ ΧΦ°Χ Φ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ΄ΧΦΌΦ·ΧΧΦΌΧ₯, ΧΦΌΦ°ΧΧΦΉΧ: Χ΄Χ Φ°ΧΧΦΌΧΧ΄ β Χ΄ΧΧΧΧΧ΄, Χ΄Χ¨Φ·ΧΦ·ΧΧ΄ β Χ΄ΧΦΌΦΈΧΦΈΧ¨Χ΄, Χ΄Χ‘ΦΈΧ¨ΧΦΌΧ΄ β Χ΄ΧΧ¨Χ‘Χ΄.
The Gemara returns to discuss the matter itself. Rav αΈ€isda said: The letters mem and samekh that were in the tablets were standing miraculously. And furthermore, Rav αΈ€isda said: The writing on the tablets was read from the inside, from one side of the tablets, and read from the outside, the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: Nevuv was read as bet, vav, bet, nun; rahav as beit, heh, reish; and saru as vav, reish, samekh.
ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦ΅ΧΦ΄Χ: ΧΦ²ΧͺΧΦΉ ΧΦΌΦ·Χ¨Φ°ΧΦΌΦ°Χ§Φ΅Χ ΧΦΈΧΦ΄ΧΧΦΌΦΈΧ ΦΈΧ ΧΦ°ΧΦ΅Χ ΧΦ΄ΧΦ°Χ¨Φ°Χ©ΧΦΈΧ ΧΦ·ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΄ΧΧΦΌΦ΅Χ ΧΦΌΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ΄ΧΧΦ΅Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦ΄Χ Χ ΧΦΌΧ ΧΦΈΧ ΧΦ΄ΧΧͺΦΌΦ°ΧΦ·Χ¨ ΧΦΌΦ°ΧΧΦΉΧͺΦ·ΧΦ°ΧΧΧΦΌ: ΧΦΈΧΦΆΧ΄Χ£ ΧΦΌΦ΅ΧΧ΄Χͺ β ΧΦ²ΧΦ·Χ£ ΧΦΌΦ΄ΧΧ ΦΈΧ. ΧΦΌΦ΄ΧΧΦΆΧ΄Χ ΧΦΌΦΈΧΦΆΧ΄Χͺ β ΧΦΌΦ°ΧΧΦΉΧ ΧΦΌΦ·ΧΦΌΦ΄ΧΧ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ Χ€ΦΌΦ°Χ©ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨Φ°Χ’Φ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧΦΆΧ΄Χ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦΌΦΈΧΦΆΧ΄Χͺ β Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦΌΦ·Χ¨Φ°ΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΦΌΧΦΉΧΦ΅Χ ΧΦ²Χ‘ΦΈΧΦ΄ΧΧ ΧΦΈΧ¨ΧΦΌΧ₯ ΧΦ·ΧΦ·Χ¨ ΧΦΌΦ·ΧΦΌΦ΄ΧΧ. ΧΦΌΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ Χ€ΦΌΦ°Χ©ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨Φ°Χ’Φ΅ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧΦΆΧ΄Χͺ ΧΦ°ΧΦ·ΧΦΌΦ·Χ ΧΦΌΦ΄ΧΧΦΆΧ΄Χ β ΧΦΌΦ°ΧΦ·ΧΧΦ°Χ¦Φ°ΧΦ·ΧΦΌ ΧΦ΅ΧΧΦΌ Χ Φ·Χ€Φ°Χ©ΧΦ΅ΧΧΦΌ. ΧΦΌΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ·Χ¨ ΧΦ·Χ€ΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧΦΆΧ΄Χͺ ΧΦ΄ΧΦΌΦ΄ΧΧΦΆΧ΄Χ β ΧΦΌΦ°ΧΦ΄ΧΧͺΦΌΦ΅Χ ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¦Φ΄ΧΧ Φ°Χ’ΦΈΧ, ΧΦΌΦ΄Χ ΧΦ΅ΧΧΦ΄Χ ΧΦΌΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°Χ‘Φ΄ΧΧ£ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ.
The Sages said to Rabbi Yehoshua ben Levi: Young students came today to the study hall and said things the likes of which were not said even in the days of Joshua bin Nun. These children who only knew the Hebrew alphabet interpreted the letters homiletically.
Alef beit means learn [elaf] the wisdom [bina] of the Torah.
Gimmel dalet means give to the poor [gemol dalim]. Why is the leg of the gimmel extended toward the dalet? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why is the leg of the dalet extended toward the gimmel? It is so that a poor person will make himself available to him who wants to give him charity. And why does the dalet face away from the gimmel? It is to teach that one should give charity discreetly so that the poor person will not be embarrassed by him.
ΧΧ΄Χ β ΧΦΆΧ Χ©ΧΦ°ΧΧΦΉ Χ©ΧΦΆΧ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ. ΧΧ΄Χ ΧΧ΄Χ ΧΧ΄Χ β ΧΦ°ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ Χ’ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ΅Χ, ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ ΧΦΈΧ ΧΧΦΉΧͺΦ°ΧΦΈ, ΧΦ°ΧΦΈΧ ΧΧΦΉΧͺΦ°ΧΦΈ, ΧΦΌΧΦ΅ΧΦ΄ΧΧ ΧΦ°ΧΦΈ, ΧΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ°ΧΦΈ ΧΦ°Χ¨ΧΦΌΧ©ΦΌΧΦΈΧ, ΧΦ°Χ§ΧΦΉΧ©ΧΦ΅Χ¨ ΧΦ°ΧΦΈ ΧΦΌΦΆΧͺΦΆΧ¨ ΧΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΈΧ. ΧΦ΅Χ΄Χ Χ€ΦΌΦ°ΧͺΧΦΌΧΦΈΧ, ΧΦ΅Χ΄Χ Χ‘Φ°ΧͺΧΦΌΧΦΈΧ β ΧΦ·ΧΦ²ΧΦΈΧ¨ Χ€ΦΌΦΈΧͺΧΦΌΧΦ·, ΧΦ·ΧΦ²ΧΦΈΧ¨ Χ‘ΦΈΧͺΧΦΌΧ. Χ ΧΦΌΧ΄Χ ΧΦΌΦ°Χ€ΧΦΌΧ€ΦΈΧ, Χ ΧΦΌΧ΄Χ Χ€ΦΌΦ°Χ©ΧΧΦΌΧΦΈΧ β Χ ΦΆΧΦ±ΧΦΈΧ ΧΦΌΦΈΧ€ΧΦΌΧ£, Χ ΦΆΧΦ±ΧΦΈΧ Χ€ΦΌΦΈΧ©ΧΧΦΌΧ.
The children continued to interpret the letters.
Heh vav: That is the principal name of the Holy One, Blessed be He.
Zayin αΈ₯et, tet yod, kaf lamed: And if you do so, the Holy One, Blessed be He, feeds [zan] you, and shows you favor [αΈ₯an], and bestows goodness [meitiv] upon you, and gives you an inheritance [yerusha], and ties a crown [keter] for you in the World to Come [laβolam haba].
The open mem and closed mem indicate that the Torah contains an open statement, understood by all, and an esoteric statement.
The bent nun and the straight nun at the end of a word refer to a faithful person who is bent [neβeman kafuf] and is modest now, who will ultimately become a well-known faithful person [neβeman pashut].
Χ‘Χ΄Χ’ β Χ‘Φ°ΧΧΦΉΧΦ° Χ’Φ²Χ Φ΄ΧΦΌΦ΄ΧΧ. ΧΦ΄ΧΧ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ: Χ‘Φ΄ΧΧΦΈΧ Φ΄ΧΧ Χ’Φ²Χ©ΧΦ΅Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΧ§Φ°Χ Φ΅Χ ΧΧΦΉΧͺΦΈΧΦΌ. Χ€Χ³ ΧΦΌΦ°Χ€ΧΦΌΧ€ΦΈΧ, Χ€Χ³ Χ€ΦΌΦ°Χ©ΧΧΦΌΧΦΈΧ β Χ€ΦΌΦΆΧ Χ€ΦΌΦΈΧͺΧΦΌΧΦ·, Χ€ΦΌΦΆΧ Χ‘ΦΈΧͺΧΦΌΧ. Χ¦ΦΈΧΦ΄Χ΄Χ ΧΦΌΦ°Χ€ΧΦΌΧ€ΦΈΧ ΧΦ°Χ¦ΦΈΧΦ΄Χ΄Χ Χ€ΦΌΦ°Χ©ΧΧΦΌΧΦΈΧ β Χ¦Φ·ΧΦΌΦ΄ΧΧ§ ΧΦΌΦΈΧ€ΧΦΌΧ£, Χ¦Φ·ΧΦΌΦ΄ΧΧ§ Χ€ΦΌΦΈΧ©ΧΧΦΌΧ. ΧΦ·ΧΦ°ΧΧ ΧΦΌ: Χ ΦΆΧΦ±ΧΦΈΧ ΧΦΌΦΈΧ€ΧΦΌΧ£, Χ ΦΆΧΦ±ΧΦΈΧ Χ€ΦΌΦΈΧ©ΧΧΦΌΧ! ΧΧΦΉΧ‘Φ΄ΧΧ£ ΧΦ°ΧΦΈ ΧΦ·ΧΦΌΦΈΧͺΧΦΌΧ ΧΦΌΦ°Χ€Φ΄ΧΧ€ΦΈΧ Χ’Φ·Χ ΧΦΌΦ°Χ€Φ΄ΧΧ€ΦΈΧͺΧΦΉ, ΧΦ΄ΧΦΌΦΈΧΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦΌΦ°Χ ΦΈΧ ΧΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΦ΄ΧΦ°Χ ΧΦΉΧ Χ¨ΦΉΧΧ©Χ.
Samekh ayin: Support the poor [semokh aniyyim] to prevent them from falling further. Another version: Make mnemonic signs [simanim aseh] to remember the Torah and acquire it.
The bent peh and the straight peh: Sometimes one needs to have an open mouth [peh patuaαΈ₯] and speak, and sometimes one needs to have a closed mouth [peh satum].
The bent tzadi and the straight tzadi indicate that a righteous person who is bent and humble [tzaddik kafuf] now will ultimately become a well-known righteous person [tzaddik pashut] whose righteousness is apparent to all. The Gemara asks: That is identical to the interpretation of the bent and straight nun: Neβeman kafuf, neβeman pashut. The Gemara explains: The verse added the bending of the righteous person to the bending of the faithful person. From here it is derived that the Torah was given in an atmosphere of gravity. One must receive the Torah with a sense of awe and extreme humility.
Χ§ΧΦΌΧ΄Χ£ β Χ§ΦΈΧΧΦΉΧ©Χ. Χ¨Φ΅ΧΧ΄Χ©Χ β Χ¨ΦΈΧ©ΧΦΈΧ’. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ·Χ¨ ΧΦ·Χ€ΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ§ΧΦΌΧ΄Χ£ ΧΦ΅Χ¨Φ΅ΧΧ΄Χ©Χ β ΧΦΈΧΦ·Χ¨ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: ΧΦ΅ΧΧ ΧΦ²Χ Φ΄Χ ΧΦΈΧΧΦΉΧ ΧΦ°ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦΈΧ¨ΦΈΧ©ΧΦΈΧ’. ΧΦΌΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ·Χ¨ ΧͺΦΌΦΈΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ§ΧΦΌΧ΄Χ£ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ¨Φ΅ΧΧ΄Χ©Χ β ΧΦΈΧΦ·Χ¨ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: ΧΦ΄Χ ΧΧΦΉΧΦ΅Χ¨ ΧΦΌΧΦΉ ΧΦ²Χ Φ΄Χ Χ§ΧΦΉΧ©ΧΦ΅Χ¨ ΧΧΦΉ ΧΦΌΦΆΧͺΦΆΧ¨ ΧΦΌΦ°ΧΧΦΉΧͺΦ΄Χ. ΧΦΌΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦΌΦ·Χ¨Φ°Χ’Φ΅ΧΧΦΌ ΧΦΌΦ°Χ§ΧΦΌΧ΄Χ£ ΧͺΦΌΦ·ΧΦ°ΧΦΈΧ β ΧΦΌΦ°ΧΦ΄Χ ΧΦΈΧΦ·Χ¨ ΧΦΌΦ΅ΧΧΦΌ, ΧΦ΄ΧΧ’Φ·ΧΦΌΦ΅ΧΧ.
The children continued:
Kuf: Holy [kadosh], referring to God.
Reish: A wicked person [rasha]. Why is the kuf facing away from the reish? This question was phrased euphemistically, as it is the reish that is facing away from the kuf. The Holy One, Blessed be He, said: I am unable look at a wicked person, i.e., the wicked person does not want to look toward God. And why is the crown of the letter kuf turned toward the reish? The Holy One, Blessed be He, said: If the wicked person repents his evil ways I will tie a crown for him like My own. And why is the leg of the kuf suspended and not connected to the roof of the letter? Because if the wicked person repents he can enter through this opening if he so desires.
ΧΦ°ΧΦ΅ΧΧ’ΧΦΌΧ ΧΦΌΦ°ΧΦΈΧΦ°! ΧΦ°Χ‘Φ·ΧΦΌΦ·ΧΧ’ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ: ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ¦Φ΄ΧΧ ΧΧΦΌΧ ΧΦΈΧΦ΄ΧΧ₯ ΧΦ°ΧΦ·Χ’Φ²Χ ΦΈΧΦ΄ΧΧ ΧΦ΄ΧͺΦΌΦΆΧ ΧΦ΅ΧΧ΄? ΧΦΌΦΈΧ ΧΦ΄ΧΧΦ·ΧΦΌΦ΅Χ β Χ€ΦΌΧΦΉΧͺΦ°ΧΦ΄ΧΧ ΧΧΦΉ, ΧΦΌΦΈΧ ΧΦ΄ΧΧΦΌΦΈΧΦ΅Χ¨ β ΧΦ°Χ‘Φ·ΧΦΌΦ°ΧΧ’Φ΄ΧΧ ΧΧΦΉΧͺΧΦΉ.
The Gemara asks: Let him enter through that opening, as the kuf is open on both sides at the bottom. The Gemara answers: This supports the statement of Reish Lakish, as Reish Lakish said: What is the meaning of that which is written: βIf it concerns the scorners, He scorns them, and unto the humble He gives graceβ (Proverbs 3:34)? One who comes in order to become impure, i.e., to sin, they, in Heaven, provide him with an opening to do so, and he is not prevented from sinning. However, if he comes in order to become purified, not only is he allowed to do so, but they, in Heaven, assist him.
Χ©ΧΦ΄ΧΧ΄Χ β Χ©ΧΦΆΧ§ΦΆΧ¨. ΧͺΦΌΦΈΧΧ΄Χ β ΧΦ±ΧΦΆΧͺ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ Χ©ΧΦΆΧ§ΦΆΧ¨ ΧΦ°Χ§ΦΈΧ¨Φ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΌ, ΧΦ±ΧΦΆΧͺ ΧΦ°Χ¨Φ·ΧΦ²Χ§ΦΈΧ ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΌ? β Χ©ΧΦ΄ΧΧ§Φ°Χ¨ΦΈΧ Χ©ΧΦ°ΧΦ΄ΧΧΦ·, Χ§ΧΦΌΧ©ΧΦ°ΧΦΈΧ ΧΦΈΧ Χ©ΧΦ°ΧΦ΄ΧΧΦ·. ΧΦΌΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ Χ©ΧΦ΄ΧΧ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦ²ΧΦΈΧ ΧΦΌΦ·Χ¨Φ°Χ’Φ΅ΧΧΦΌ Χ§ΦΈΧΦ΅Χ, ΧΦΆΧΦ±ΧΦΆΧͺ ΧΦ°ΧΦ·ΧΦΌΦ·Χ ΧΦ·ΧΦΌΧΦΉΧ Φ΅Χ β Χ§ΧΦΌΧ©ΧΦ°ΧΦΈΧ Χ§ΦΈΧΦ΅Χ, Χ©ΧΦ΄ΧΧ§Φ°Χ¨ΦΈΧ ΧΦΈΧ Χ§ΦΈΧΦ΅Χ.
They further taught:
Shin: Falsehood [sheker]. Tav: Truth [emet].
Why are the letters of the word sheker adjacent to one another in the alphabet, while the letters of emet are distant from one another? That is because while falsehood is easily found, truth is found only with great difficulty. And why do the letters that comprise the word sheker all stand on one foot, and the letters that comprise the word emet stand on bases that are wide like bricks? Because the truth stands eternal and falsehood does not stand eternal.
ΧΧ΄Χͺ ΧΧ΄Χ©: β ΧΧΦΉΧͺΦ΄Χ ΧͺΦΌΦ΄Χ’Φ΅Χ ΧΦΆΧͺΦ°ΧΦ·ΧΦΌΦΆΧ ΧΧΦΉ ΧΧ΄Χ© ΧΦΌΦ΄Χ ΧΦΉΧ ΧΦΈΧ©ΧΦ·Χ§, Χ©ΧΦ°ΧΦ΄Χ ΧΦΈΧΧΦΌΧ Χ’ΦΈΧΦΈΧΧ? ΧΧ΄Χ¨ β ΧΦΌΧΦΌΧ€ΧΦΉ ΧΦ΄ΧΧΦΌΦ΅Χ, ΧΦ²Χ¨Φ·ΧΦ΅Χ Χ’ΦΈΧΦΈΧΧ ΧΧ΄Χ§ ΧΦΌΦ·ΧΦ°ΧͺΧΦΉΧͺΦ·Χ Χ ΦΈΧ’Φ·Χ, Χ§Φ·Χ¨Φ°Χ ΦΈΧΧ ΧΦΉΧ ΧΦ²ΧΦ·ΧΦΌΦ΅Χ’Φ·? Χ’Φ·Χ ΧΦΌΦΈΧΧ ΧΦ΄ΧΦΌΦ·Χͺ Χ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ,
The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on [alef tav, beit shin]. Alef tav, God said: If he despised Me [oti tiβev] would I desire [etaveh] him? Beit shin: If he does not desire to worship Me [bi], shall My name [shemi] rest upon him? Gimmel reish: He defiled his body [gufo]; shall I have mercy [araαΈ₯em] on him? The word comprised of the letters gimmel and reish in Aramaic means licentiousness. Dalet kuf: He locked My doors [daltotai], shall I not cut off his horns [karnav]? To this point, the Gemara interpreted the letters as referring to the attribute of the wicked.
ΧΦ²ΧΦΈΧ ΧΦ΄ΧΦΌΦ·Χͺ Χ¦Φ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ: ΧΧ΄Χͺ ΧΧ΄Χ© β ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΦΌΧΦΉΧ©Χ. ΧΧ΄Χ¨ ΧΧ΄Χ§ β ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΈΧ Χ’ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ΅Χ, ΧΦΌΧΦΌΧ¨ ΧΦΌΦ°ΧΧΦΉΧ§. ΧΧ΄Χ₯ ΧΧ΄Χ£ β ΧΦ²Χ¦Φ΄ΧΧ¦ΦΈΧ ΧΦΈΧΦ΅Χ ΧΦΌΦ΅ΧΧ Φ°ΧΦΈ ΧΦΈΧΦ·Χ£. ΧΧ΄Χ’ ΧΧ΄Χ‘ ΧΧ΄Χ β ΧΦ°ΧΦ΅ΧΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄ΧΦ°ΧΦΌΦ·Χ’Φ°ΧΦ΅Χ’Φ· ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΦΈΧΦΈΧ. ΧΧ΄Χ ΧΧ΄Χ β ΧΦΈΧΦ·Χ¨ [Χ©ΧΦ·Χ¨ Χ©ΧΦΆΧ] ΧΦΌΦ΅ΧΧΦ΄Χ ΦΌΦΈΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦΉΧ.
However, with regard to the attribute of the righteous it is taught differently. Alef tav, beit shin: If you have shame [ata bosh], gimmel reish, dalet kuf: If you do so, you will reside [gur] in the heavens [bedok], as the verse says: βWho stretches out the Heavens like a curtain [dok]β (Isaiah 40:22). Heh tzadi, vav peh: There is a partition [αΈ₯atzitza havei] between you and anger [af]. Zayin ayin, αΈ₯et samekh, tet nun: And you will not be shaken [mizdazeβa] by the Satan. Yod mem, kaf lamed: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, send the righteous as well into the sea to which all go [yam kol], Gehenna.
ΧΦΈΧΦ·Χ¨ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: ΧΧΧ΄Χ‘ ΧΧΧ΄Χ’ ΧΧΧ΄Χ£ β ΧΦ²Χ Φ΄Χ ΧΦΈΧ‘ Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧΦΌΦΈΧ’Φ²ΧΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧ£: ΧΧΧ΄Χ₯ β ΧΦΌΦ·ΧΦΌΦ΄ΧΧ ΧΦ΅Χ, ΧΦΌΦ΅Χ Φ΄ΧΧ ΧΦ΅Χ, Χ¦Φ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ ΧΦ΅Χ. ΧΧΧ΄Χ§ β ΧΦ΅ΧΧ ΧΦ°ΧΦΈ ΧΦ΅ΧΦΆΧ§ ΧΦΌΦΈΧΦΆΧ. ΧΧΧ¨ΧΧ΄Χ Χ©Χ΄Χͺ β ΧΦΈΧΦ·Χ¨ ΧΦΌΦ΅ΧΧΦ΄Χ ΦΌΦΈΧ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, ΧΦΈΧ¨Φ΄Χ, ΧΦ»Χ Φ΅ΧΧ Φ΄Χ ΧΦ΄ΧΦΌΦ·Χ¨Φ°Χ’ΧΦΉ Χ©ΧΦΆΧ Χ©ΧΦ΅Χͺ.
The interpretation of the alphabet continues with other combinations of letters. The Holy One, Blessed be He, said: Alef αΈ₯et samekh, bet tet ayin, gimmel yod peh: I have mercy on them [Ani αΈ₯as aleihem] because they spurned [baβatu] adultery [gif]. The Gemara continues with this combination of the letters: Dalet kaf tzadi: They are pure [dakkim], they are honest [kenim], they are righteous [tzaddikim]. Heh lamed kuf: You have no portion [αΈ₯elek] with them, based on the interchange of the letters αΈ₯et and heh. Vav mem reish zayin nun, shin tav: The minister of Gehenna said [amar], based on vav mem reish, before Him: Master of the Universe, my Master [Mari], sustain me [zaneini] with the seed of Seth [Shet], which refers to all humankind, including the Jewish people.
ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΧ΄Χ ΧΧ΄Χ ΧΧ΄Χ ΧΧ΄Χ‘ β ΧΦ°ΧΦ΅ΧΧΦΈΧ ΧΧΦΉΧΦ΄ΧΧΦ΅Χ, ΧΦ°ΧΦ·Χ ΧΦ²ΧΦ·Χ‘. ΧΧ΄Χ’ ΧΧ΄Χ£ β ΧΦΈΧΦ·Χ¨ ΧΦΌΦ΅ΧΧΦ΄Χ ΦΌΦΈΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ, Χ’ΦΈΧΦ΅Χ£ ΧΦΈΧ ΦΉΧΦ΄Χ. ΧΧ΄Χ₯ ΧΧ΄Χ§ β ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦ·Χ¨Φ°Χ’ΧΦΉ Χ©ΧΦΆΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ§. ΧΧ΄Χ¨ ΧΧ΄Χ© ΧΧ΄Χͺ β ΧΦΉΧ¨ ΧΦ΅Χ©Χ ΧΦ΄Χ ΧΦΌΦ΄ΧΧͺΦΌΧΦΉΧͺ ΧΦΌΦ΄ΧΧͺΦΌΧΦΉΧͺ Χ©ΧΦΆΧ ΧΧΦΌΧΦΌΧΦΉΧͺ ΧΦΈΧ’ΧΦΉΧΦΈΧ Χ©ΧΦΆΧΦ²Χ Φ΄Χ Χ ΧΦΉΧͺΦ΅Χ ΧΦ°ΧΦΈ.
The Holy One, Blessed be He, said to him using another configuration of the alphabet: Alef lamed, beit mem: Not with them [al bam], i.e., you will have no portion of them. Gimmel nun, dalet samekh: To where will I lead them? I will lead them to the garden of myrtle [gan hadas], i.e., the Garden of Eden. Heh ayin, vav peh: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ayef anokhi] and thirsty and need people to care for me. The Holy One, Blessed be He, responded: Zayin tzadi, αΈ₯et kuf: These are the descendants [zaro] of Isaac [YitzαΈ₯ak]. Tet reish, yod shin, kaf tav: Wait [tar], I have groups upon groups [yesh li kittot kittot] of other nations that I will give you instead.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ·ΧΦΌΧΦΉΧͺΦ΅Χ Χ©ΧΦ°ΧͺΦΌΦ΅Χ ΧΧΦΉΧͺΦ΄ΧΦΌΧΦΉΧͺ ΧΦΌΦ°ΧΦΆΧ’Φ°ΧΦ΅Χ ΧΦΆΧΦΈΧ β ΧΦ·ΧΦΌΦΈΧΧ. ΧΦΌΦΈΧͺΦ·Χ ΧΦΌΦ΄ΧΦ°ΧΧΦΉ ΧΦΌΦ°Χ‘Φ·Χ ΧΦΌΦ°Χ‘Φ΄ΧΧ§Φ°Χ¨ΦΈΧ ΧΦΌΦ°Χ§ΧΦΉΧΧΦΉΧ‘ ΧΦΌΧΦ°Χ§Φ·Χ Φ°Χ§Φ·Χ Φ°ΧͺΦΌΧΦΉΧ ΧΦΌΧΦ°ΧΧΧ ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΧΦΌΧ Χ¨ΧΦΉΧ©ΧΦ΅Χ. Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΧΦΉΧͺΦ°ΧΦ΅Χ ΧΦΈΧΦ΄ΧΦΌΧΦΉΧͺ ΧΦ°Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΧΦΌΧΦ΅Χ Χ€Φ΄ΧΧ Φ°Χ§ΦΈΧ‘ ΧΦ°ΧΦ΅Χ Χ ΦΆΧΦ±ΧΦ΄ΧΧ ΧΦΆΧ Χ’Φ΄Χ ΧΦΆΧ β ΧΦ·ΧΦΌΦΈΧΧ. ΧΦ·ΧΦΌΧΦΉΧͺΦ΅Χ Χ’Φ·Χ ΧΦΌΦ°Χ©ΧΦΈΧ¨ΧΦΉ β ΧΦ·ΧΦΌΦΈΧΧ. ΧΦ·ΧΦ°Χ‘ΦΈΧ¨Φ΅Χ Χ’Φ·Χ ΧΦΌΦ°Χ©ΧΦΈΧ¨ΧΦΉ β Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺ ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ Χ€ΦΌΧΦΉΧΦ°Χ¨Φ΄ΧΧ.
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.
ΧΦΌΦΈΧͺΦ·Χ ΧΦΌΦ°ΧΦ·Χ©ΧΦ°Χ§Φ΄ΧΧ ΧΦΌΦ°ΧΦ΅Χ Χ€ΦΌΦ΅ΧΧ¨ΧΦΉΧͺ, ΧΦΌΦ·ΧΦ²ΧΦ·Χ§ ΧΦΌΦ°Χ¨ΦΈΧΦ΄ΧΧ ΧΦΌΦ·ΧΦ²ΧΦ·Χ§ ΧΦ·Χ‘ΦΌΧΦΉΧ€Φ°Χ¨Φ΄ΧΧ ΧΦΌΧΦ°ΧΧΧ ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ΅ΧΧ β Χ€ΦΌΦΈΧΧΦΌΧ¨. ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΈΧΧΦΉ ΧΦΌΦ°Χ¨Φ·ΧΦ°ΧΧΦΉ ΧΦΌΦ°Χ€Φ΄ΧΧ ΧΦΌΧΦ°ΧΦ·Χ¨Φ°Χ€ΦΌΦ°Χ§ΧΦΉ, ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ Χ‘ΦΈΧΧΦΌΧΦ° ΧΦ·ΧΦΌΦ°ΧͺΦΈΧ, ΧΦΌΧΦ°ΧͺΦΈΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°ΧͺΦΈΧ, Χ Φ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦ°ΧͺΦΌΧΦΉΧ ΧΦ΅ΧΧ΄Χͺ ΧΦ°ΧΦΈΧͺΦ·Χ Χ©ΧΦ°ΧͺΦΌΦ΅Χ ΧΦ·ΧΦ°ΧΧ Φ΄ΧΧ, ΧΦ·ΧΦ·Χͺ ΧΦΌΦΈΧΦΈΧ¨ΦΆΧ₯ ΧΦ°ΧΦ·ΧΦ·Χͺ ΧΦΌΦ·Χ§ΦΌΧΦΉΧ¨ΦΈΧ, ΧΦΌΦΈΧͺΦ·Χ Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΧΦΉΧͺΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ, Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ·Χ€ΦΌΦ΅Χ Χ€Φ΄Χ Φ°Χ§ΦΈΧ‘ ΧΦ°ΧΦ΅ΧΧ Χ ΦΆΧΦ±ΧΦ΄ΧΧ ΧΦΆΧ Χ’Φ΄Χ ΧΦΆΧ β Χ€ΦΌΦΈΧΧΦΌΧ¨. ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ Χ ΧΦΉΧΦΈΧ¨Φ΄ΧΧ§ΧΦΉΧ β Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦΌΦ°ΧͺΦ΅ΧΧ¨ΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΧ ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ Χ€ΦΌΧΦΉΧΦ°Χ¨Φ΄ΧΧ.
If one wrote with liquids or with fruit juice, or if one drew letters with road dust, with scribesβ 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 αΈ₯et and instead wrote the two halves of the αΈ₯et 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.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΌΦ°ΧΧΦΉ β ΧΦΌΦ°ΧΧΦΉΧͺΦΈΧ. Χ‘Φ·Χ β Χ‘Φ·ΧΦΌΦΈΧ. Χ‘Φ΄Χ§Φ°Χ¨ΦΈΧ β ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ: Χ‘Φ°Χ§Φ·Χ¨Φ°ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦΈΧΦΌ. Χ§ΧΦΉΧΧΦΉΧ‘ β Χ§ΧΦΉΧΦΈΧ. Χ§Φ·Χ Φ°Χ§Φ·Χ Φ°ΧͺΦΌΧΦΉΧ β ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦ·Χ¨Φ°ΧͺΦΌΦΈΧ ΧΦ°ΧΧΦΌΧ©ΧΦ°ΧΦΌΦΈΧ€Φ΅Χ.
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 αΈ€ana 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 αΈ€ana said that Shmuel said: This is the black substance used by cobblers, copper sulfate.
ΧΦΌΧΦ°ΧΧΧ ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΧΦΌΧ Χ¨ΧΦΉΧ©ΧΦ΅Χ. ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦ·ΧΧ? ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦΈΧ ΧΦ°ΧͺΦΈΧ Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ·Χ Φ°ΧΦΈΧ: ΧΦΌΦ°ΧͺΦΈΧΧΦΉ ΧΦΌΦ°ΧΦ΅Χ ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦ°ΧΦ·Χ€Φ°Χ¦ΦΈΧ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨. ΧͺΦΌΦΈΧ Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ: ΧΦΌΦ°ΧͺΦΈΧΧΦΉ ΧΦΌΦ·ΧΦ²ΧΦΈΧ¨ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΉΧ¨ ΧΦΌΧΦ°Χ©ΧΦ΄ΧΧΧΦΉΧ¨ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨.
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 αΈ€ananya 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 αΈ€iyya taught: If one wrote a bill of divorce with lead, with soot (geβonim), or with shoeblack, it is valid. Since those substances leave a permanent mark, one who writes with them on Shabbat is liable.
ΧΦ·ΧΦ°Χ‘ΦΈΧ¨Φ΅Χ Χ’Φ·Χ ΧΦΌΦ°Χ©ΧΦΈΧ¨ΧΦΉ. ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ: ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦΆΧ Χ‘ΦΈΧΦΈΧΦΈΧ ΧΧΦΉΧ¦Φ΄ΧΧ ΧΦΌΦ°Χ©ΧΦΈΧ€Φ΄ΧΧ ΧΦ΄ΧΦΌΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄Χ ΧΦΌΦ΄Χ‘Φ°Χ¨Φ΄ΧΧΦΈΧ Χ©ΧΦΆΧ’Φ·Χ ΧΦΌΦ°Χ©ΧΦΈΧ¨ΧΦΉ? ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: Χ©ΧΧΦΉΧΦΆΧ ΧΦΈΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦ°ΧΦ΄ΧΧΦ΄ΧΧ Χ¨Φ°ΧΦΈΧΦΈΧ ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΄ΧΧ. Χ΄ΧΦΌΦΆΧ Χ‘ΦΈΧΦΈΧΦΈΧΧ΄? ΧΦΌΦΆΧ Χ€ΦΌΦ·Χ Φ°ΧΦΌΦ΄ΧΧ¨ΦΈΧ ΧΧΦΌΧ! ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦΌΦ·Χ’Φ·Χ Χ΄Χ‘ΦΈΧΦΈΧΦΈΧΧ΄, ΧΦΌΧΦΉΧ’Φ΅Χ Χ΄Χ€ΦΌΦ·Χ Φ°ΧΦΌΦ΄ΧΧ¨ΦΈΧΧ΄. ΧΦΌΦ·Χ’Φ·Χ Χ€ΦΌΦ·Χ€ΦΌΧΦΌΧ‘ ΧΦΌΦΆΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΌΧ? ΧΦΆΧΦΌΦΈΧ ΧΦ΄ΧΦΌΧΦΉ Χ΄Χ‘ΦΈΧΦΈΧΦΈΧΧ΄. ΧΦ΄ΧΦΌΧΦΉ ΧΦ΄Χ¨Φ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦ°Χ’Φ·Χ¨ Χ Φ°Χ©ΧΦ·ΧΦΌΦΈΧ ΧΦ²ΧΦ·ΧΧ? ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦΌΦ°Χ€ΧΦΌΧΦ°ΧΦΌΦ°ΧΦ΄ΧΧͺΦΈΧ: Χ‘Φ°ΧΦΈΧͺ ΧΦΌΦΈΧ ΧΦ΄ΧΦΌΦ·Χ’Φ°ΧΦ·ΧΦΌ.
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: Didnβt 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 αΈ€isda said: His motherβs 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: Wasnβt his motherβs husband Pappos ben Yehuda? Rather, his mother was named Stada and he was named ben Stada after her. The Gemara asks: But wasnβt his mother Miriam, who braided womenβs 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.
ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ Χ‘ΦΈΧΧΦΌΧΦ° ΧΦ·ΧΦΌΦ°ΧͺΦΈΧ. ΧΦ·ΧΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨, ΧΦΌΦ°ΧΦ΄Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨, ΧΦΈΧΦΈΧΦ·Χ¨: ΧΦ·ΧΦ·Χͺ Χ’Φ·Χ ΧΦΈΧΦΈΧ¨Φ΄ΧΧ β ΧΦ·ΧΦΌΦΈΧΧ.
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, didnβt 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.
ΧΦΌΦ°ΧͺΦΈΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°ΧͺΦΈΧ. ΧΦ·ΧΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ. ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ²Χ¨Φ΅Χ Χ©ΧΦΆΧΦΈΧΦΈΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ΄ΧΦ°ΧͺΦΌΧΦΉΧ ΧΦΆΧͺ ΧΦ·Χ©ΦΌΧΦ΅Χ, ΧΦ°Χ Φ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦ°ΧͺΦΌΧΦΉΧ Χ΄ΧΦ°ΧΧΦΌΧΦΈΧΧ΄, ΧΦ°ΧΦΈΧ’ΦΈΧ ΧΦ°ΧΦΉΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦΌΧΦΉ ΧΦΌΦΈΧΦΆΧͺ β ΧΦ·Χ’Φ²ΧΦ΄ΧΧ¨ Χ’ΦΈΧΦΈΧΧ Χ§ΧΦΌΧΦ°ΧΧΦΉΧ‘ ΧΦΌΧΦ°Χ§Φ·ΧΦΌΦ°Χ©ΧΧΦΉ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ. ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: ΧΦ΅ΧΧ ΧΦ·Χ©ΦΌΧΦ΅Χ ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΌΧΦ°ΧΦΈΧ¨.
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 αΈ€isda 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 Godβs name is not ideal. Apparently, according to Rabbi Yehuda, writing over other writing is considered writing anew.
ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ ΧΦ°ΧΦ΄Χ©ΧΦ°ΧΦ΄ΧΧΦΈΧΦΌ ΧΦ°Χ‘Φ΅Χ€ΦΆΧ¨, ΧΦΈΧ¨Φ·Χ ΧΧΦΌΧ ΧΦΆΧΦΈΧ ΧΦ°ΧΦ΄Χ©ΧΦ°ΧΦ΄ΧΧΧΦΉ ΧΦ°ΧΦΆΧΦΆΧ β ΧΦ·ΧΦΌΦΈΧΧ. ΧΦ·ΧΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦ·Χͺ Χ’Φ·Χ ΧΦΈΧΦΈΧ¨Φ΄ΧΧ β ΧΦ·ΧΦΌΦΈΧΧ. Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧͺΦΌΦ΅ΧΧΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ, ΧΦ°ΧΦ·Χ©ΧΦ°ΧΦ΄ΧΧ Χ©ΧΦΈΧΧ Φ΅Χ.
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.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ: ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ ΧΦΌΦ΄ΧΦ°ΧΦΆΧ¨Φ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦ·Χͺ ΧΦΌΦ°Χ¦Φ΄ΧΧ€ΦΌΧΦΉΧ¨Φ΄Χ β ΧΦ·ΧΦΌΦΈΧΧ, ΧΦΌΦ°ΧͺΦ΄ΧΧΦΈΧ ΧΦ΄ΧΧ, ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΦ°ΧΧΦΌΧ‘ΦΌΦΈΧ¨ Χ§Φ°Χ¨Φ΄ΧΧΦΈΧ. ΧΦ°ΧΦΈΧͺΦ°Χ Φ·Χ: ΧΦΌΦΈΧͺΦ·Χ Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΧΦΉΧͺΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ ΧΦ°Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ·Χ€ΦΌΦ΅Χ Χ€Φ΄Χ Φ°Χ§ΦΈΧ‘ ΧΦ°ΧΦ΅ΧΧ Χ ΦΆΧΦ±ΧΦ΄ΧΧ ΧΦΆΧ Χ’Φ΄Χ ΧΦΆΧ β Χ€ΦΌΦΈΧΧΦΌΧ¨! ΧΦΈΧͺΦΈΧ ΧΦ°ΧΧΦΌΧ‘ΦΌΦΈΧ¨ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧΦΈΧ, ΧΦΈΧΦΈΧ ΧΦΉΧ ΧΦ°ΧΧΦΌΧ‘ΦΌΦΈΧ¨ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧΦΈΧ.
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: Didnβt 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.
ΧͺΦΌΦΈΧ ΦΈΧ: ΧΦ΄ΧΦΌΦ΄ΧΧΦΌΦ· ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ β ΧΦ·ΧΦΌΦΈΧΧ. ΧΦ·Χ©ΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦΈΧͺΦ·Χ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ β Χ€ΦΌΦΈΧΧΦΌΧ¨, ΧΦ΄ΧΦΌΦ΄ΧΧΦΌΦ· ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ ΧΦ·ΧΦΌΦΈΧΧ?! ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ©ΧΦ΅Χ©ΧΦΆΧͺ: ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ β ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ°ΧΦΈΧΧΦΉ ΧΦ°ΧΦ·ΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΦ΅ΧΧ΄Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΈΧΧΦΉ Χ©ΧΦ°Χ Φ΅Χ ΧΦ·ΧΦ°ΧΧ Φ΄ΧΧ. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ°ΧΦΈΧΧΦΉ ΧΦ°ΧͺΦΈΧΧΦΉ Χ©ΧΦΆΧ ΧΦΌΦΈΧΦΆ”Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΈΧΧΦΉ Χ¨Φ΅ΧΧ΄Χ©Χ.
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 αΈ₯et 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.
ΧͺΦΌΦΈΧ ΦΈΧ: Χ Φ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦ°ΧͺΦΌΧΦΉΧ ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χͺ
A tanna taught: If one intended to write one letter on Shabbat
