leather

How many letters have to be written unnecessarily for him to be guilty? Rebbi Ḥanin stated: The House of Shammai say, one; the House of Hillel say, two. Rebbi Hilai said, the reason of the House of Hillel: That he could have written Yah. Rebbi Yudan asked, if he wrote from memory, or rubbed it off with dust, or wrote one word and wiped it off immediately? It was stated: Rebbi Eleazar ben Shamua said, one does not write on leather from an unclean animal. Rebbi Simeon said, since you said it is written to be erased, why can he not write? It was stated: Rebbi Eleazar ben Simeon said, I prefer the words of Eleazar ben Shamua over my father’s words. Maybe she will say: I will not drink. Then the Name would be hidden on leather from an unclean animal.

How many letters have to be written unnecessarily for him to be guilty? Rebbi Ḥanin stated: The House of Shammai say, one; the House of Hillel say, two. Rebbi Hilai said, the reason of the House of Hillel: That he could have written Yah. Rebbi Yudan asked, if he wrote from memory, or rubbed it off with dust, or wrote one word and wiped it off immediately? It was stated: Rebbi Eleazar ben Shamua said, one does not write on leather from an unclean animal. Rebbi Simeon said, since you said it is written to be erased, why can he not write? It was stated: Rebbi Eleazar ben Simeon said, I prefer the words of Eleazar ben Shamua over my father’s words. Maybe she will say: I will not drink. Then the Name would be hidden on leather from an unclean animal.

Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.”

In earlier times they required payment only from a person alone. But now they require payment from him and his family. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

In earlier times they required payment only from a person alone. But now they require payment from him and his family. Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥuna: In earlier times, for every trouble that came over the community they have a joyous occasion to make up for it. But after the Synhedrion was abolished, song disappeared from wedding feasts. After both disappeared, “our heart’s joy stopped, our dance turned into mourning.” But what was the high court good for? But because it was said “if the people of the Land consistently turn away their eyes from that man when he is giving of his seed to the Moloch, not to kill him,” in any death they would choose. They gave a parable, to what can this be compared? To one who was a criminal in a town. They delivered him to the one wielding reeds, who jailed him, but he turned out to be stronger than the one wielding reeds. They delivered him to the one wielding sticks who hit him, but he turned out to be stronger than the one wielding sticks. They delivered him to the wielder of leather straps who whipped him, but he turned out to be stronger than the wielder of leather straps. They delivered him to the ruler who hung him in the kiln. So the later troubles cause the earlier ones to be forgotten.

HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron, and bandages. He is forbidden fascia and belt. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton.

“Maybe he would become poor”. Are these not changed circumstances? Rebbi Ze‘ira said, poverty is frequent. As the following: A man had a lawsuit against a rich man. He wanted to be judged before Rav; Rav sent for [the rich man], who said: For this one I should come to court? If all the camels of Arabia came they could not carry all the leather sacks containing my mortgages! [Rav] heard this and said, what does this one pride himself with what is not his! There should be depreciation of it! Immediately there came a royal decree that he and his property should belong to the treasury. He [the rich man] came before Rav and said to him, pray for me that my personality could be restored. He prayed, and it was restored to him.

Rebbi Jeremiah asked: If he wrote it on a golden cup and said, the writing is yours but the space between the lines belongs to me? Is that writing? Torn leather is valid, if it was torn it is invalid. If it was not torn by the tear of a court, but if it was torn by the tear of a court. What is the tear of a court? Between the text and the witnesses.

An Aramean’s leather bag split; the Jew received it into his. The case came before the rabbis who said, one fills them with water three days from time to time.

Rebbi Yasa went to Tyre. He saw them tarring small leather bags and Jews bought them. He asked, who permitted you? They asked Rebbi Isaac and Rebbi Mani, who prohibited it.

MISHNAH: How does one flog him? One binds both his hands on both sides of a pillar. The beadle grabs his clothing. If it tore, it tore; if it unravelled, it unravelled, until he uncovers his heart. A stone is put behind him on which the beadle stands with a strip of calf’s leather in his hand, folded one into two and two into four, and two strips go up and down in it. The handle is one hand-breadth long; its width is one hand-breadth, and it reaches to his belly. He flogs him one third on his front and two thirds on his back. He flogs him neither standing nor sitting but bending down as it is written, the judge shall make him fall and flog him on his front etc. The person who flogs, flogs with one hand with full force. The reader reads if you will not observe to fulfill all the words of this Torah etc.; the Eternal will your flogging exemplary, etc. and returns to the beginning of the verse. If he died under his hand, he is not liable. If he added a single strip and he died, he is exiled because of him. If he dirtied himself whether by feces or by urine, he is no longer liable. Rebbi Jehudah says, a man by feces, a woman by urine.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

And in any case where the minimum measures are not equal they don't join together? Have we not in fact learned: a garment that is three [handbreadths] square, sacking four handbreadths square, leather five handbreadths square and matting six handbreadths square[are susceptible to uncleanness].

And it has been taught concerning this: garments and sacking, sacking and leather, leather and matting combine with one another?

And it has been taught concerning this: garments and sacking, sacking and leather, leather and matting combine with one another?

Elijah said to Bar He He, but some say, to R. Eliezer, What is the meaning of the passage, "Behold, I have refined thee, but not as silver; I have tried thee in the furnace of affliction" (Is. xlviii. 10)? It means that the Holy One, blessed be He, searched out all good qualities to give to Israel, and found only poverty. Samuel, or, if you like, R. Joseph, said, This accords with the proverbial saying, Poverty befits a Jew, as a red leather trapping a white horse.

The addition was only necessary for the rest of the meat-offering. For the teaching of the Law is, What stands in need of a vessel, the vessel includes it; what does not stand in need of a vessel, the vessel does not include it. But our Rabbis went farther and ordained that although a thing do not necessarily belong to a vessel, the vessel includes it. This will be all right as regards flour, but what is to be said about incense and frankincense? R. Nachman said that Rabbah bar Abuah said, It is as though men heaped things up upon a large piece of leather. According to the Law if it have an inside, it includes them; if it have not an inside, it does not include them. But our Rabbis went farther and ordained that although it have no inside, it includes them. And the view of R. Chanin differs from that of R. Chia bar Abba. For R. Chia bar Abba says that R. Jochanan says, This Mishnah is taught from the testimony of R. Akiba.