Shabbat

PARCHMENT, AS MUCH AS IS REQUIRED FOR WRITING THE SHORTEST PASSAGE, [etc.]. But the following contradicts this: Parchment [kelaf] and duksustos,  as much as is required for the writing of a mezuzah?  — What is meant by mezuzah? A parchment slip of the tefillin.  Are then tefillin designated mezuzah? Yes, and it was taught [likewise]: tefillin straps, when together with the tefillin, defile the hands;  when apart, they do not defile the hands. R. Simeon b. Judah said on the authority of R. Simeon,  He who touches the strap is clean, unless he touches the capsule [of the tefillin]. R. Zakkai said in his name: He is clean, unless he touches the mezuzah itself.  But since the second clause teaches, PARCHMENT, AS MUCH AS IS REQUIRED FOR WRITING THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS 'HEAR O ISRAEL,' it follows that the first clause refers to the mezuzah itself? — This is its meaning: Parchment and duksustos, what are their standards? Duksustos, as much as is required for writing a mezuzah;  parchment, for writing the shortest passage of the tefillin, which is 'Hear O Israel'. Rab said: Duksustos is as parchment: just as tefillin may be written upon parchment, so may they be written upon duksustos. We learnt: PARCHMENT, FOR WRITING THEREON THE SHORTEST PASSAGE OF THE TEFILLIN, WHICH IS HEAR O ISRAEL. [Thus, only parchment, but not duksustos?]  — That is for the [most preferable observance of the] precept. Come and hear: It is a halachah of Moses from Sinai  that tefillin [should be written] upon parchment, and a mezuzah upon duksustos; parchment is [the skin] on the side  of the flesh, and duksustos is [that] on the side of the hair?  — That is for the [most preferable observance of the] precept. But it was taught: If one does otherwise, it is unfit? — That refers to the mezuzah. But it was taught: If one does otherwise, in either it is unfit? — Both refer to mezuzah, one meaning that he wrote it on parchment [kelaf] facing the hair; the other, on duksustos facing the flesh.  An alternative answer is: [The ruling]. If one does otherwise in either, it is unfit, is dependent on Tannaim. For it was taught: If one does otherwise, it is unfit. R. Aha declares it fit on the authority of R. Ahi b. Hanina — others state, on the authority of R. Jacob b. R. Hanina. R. Papa said: Rab's ruling is as the teaching of the School of Manasseh. For the School of Manasseh taught: If one writes it on paper  or on a cloth strip, it is unfit; on parchment, gewil,  or duksustos, it is fit. 'If one writes it' — what? Shall we say, a mezuzah; can then a mezuzah be written upon kelaf?' Hence it Surely means tefillin. Yet [even] on your reasoning, can tefillin be written upon gewil?  But that was taught of a Torah Scroll. Shall we say that the following supports him: When tefillin or a Torah Scroll wear out, a mezuzah may not be made of them,  because we may not debase [anything] from a higher  sanctity to a lower sanctity. Thus there is the reason that we may not debase, but if we might debase, we could make [a mezuzah]: now, whereon is it written? Surely it means that it is written on duksutos?  — No: It Is written upon parchment [kelaf]. — But may a mezuzah be written upon kelaf? — Yes. And it was taught [likewise]: If one writes it on kelaf, on paper, or on a cloth strip, it is unfit. R. Simeon b. Eleazar said: R. Meir used to write it  upon kelaf, because it keeps [better]. Now that you have arrived at this [conclusion],  according to Rab too, do not say. Duksustos is as kelaf but say, kelaf is as duksustos: just as a mezuzah may be written upon duksustos, so may it be written upon kelaf. INK, FOR WRITING [TWO LETTERS].