Menachos 32 - NBTD
00:00 - Good Morning
00:11 - 310B
04:24 - 32A
16:00 - 32B
25:17 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- A mezuzah is rolled from *echad* toward *Shema*, and Rav Chalbo sees Rav Huna roll it so that *Shema* appears last. Rav Huna requires the parshiyos to be *setumos*, but a teaching about רבי מאיר through רבי שמעון בן אלעזר describes writing on *duchsustus*, in a tall narrow format, with margins, and with *pesuchos*, and Rav Chananel says in the name of Rav that the halacha follows רבי שמעון בן אלעזר. The Gemara concludes that Rav’s ruling refers to leaving top margin space, that the accepted *minhag* is *setumos*, that *pesuchos* still work after the fact, and it then develops related halachos about converting worn sifrei Torah or tefillin into a mezuzah, the requirements of parchment type and *sirtut*, writing from memory, and proper respect for a Sefer Torah. Rav Yehuda in the name of Shmuel invalidates a mezuzah written like a letter and invalidates a mezuzah hung on a stick behind a door as danger with no mitzvah, while בית ינאי המלך does so in inns only as a remembrance.
- Rav Chalbo reports that he sees Rav Huna roll the mezuzah from *echad* toward *Shema* so that *Shema* is on the outside as the final visible word when rolled. Rav Huna says the parshiyos should be *setumos*, and *setumah* is explained as writing where the line is closed off so there is no open side to “escape” from, with a space in the middle. A major machlokes is described between the Rambam and the Rosh, with Sefardim following the Rambam and Ashkenazim following the Taz, and an Ashkenazi formatting is stated to be *pasul* according to Sefardim.
- Rabbi Shimon ben Elazar teaches that Rabbi Meir writes a mezuzah on *duchsustus*, writes it *k’min daf* (tall and narrow), and leaves margin space above and below. The same teaching states that Rabbi Meir makes the parshiyos *pesuchos*, and Rabbi Meir explains that since the two parshiyos are not adjacent in the Torah, making them *pesuchos* indicates they are not connected as a continuous unit.
- Rav Chananel says in the name of Rav that the halacha follows Rabbi Shimon ben Elazar, and the Gemara asks whether that means the halacha is *pesuchos*. The Gemara answers that Rav’s ruling refers to the margin space (*arvach*) at the top rather than the *pesuchos*, and the amount is given as *k’melo adfa d’sifra*. Abaye argues to Rav Yosef that Rav treats *minhag* as decisive and that the practice is *setumos*, and a proof is brought from the case of chalitzah where even if Eliyahu HaNavi says not to use a sandal, people do not listen because they already practice using the sandal. The Gemara concludes *shma mina arvach*, and Rav Nachman bar Yitzchak rules that it is a mitzvah to make them *setumos* and if they are made *pesuchos* it is acceptable, and רבי שמעון בן אלעזר’s “*pesuchos*” is read as “even *pesuchos*.”
- A baraisa states that a Sefer Torah that wore out and tefillin that wore out are not made into a mezuzah because one does not downgrade from greater kedushah to lesser kedushah. The Gemara infers that absent the kedushah problem it could work and raises additional obstacles, including the *setumos*/*pesuchos* formatting question, *sirtut*, and parchment type. A halacha l’Moshe mi’Sinai is cited that tefillin are on *klaf* and mezuzah on *duchsustus*, along with *klaf bimkom basar* and *duchsustus bimkom se’ar*, and the Gemara weighs whether this is a למצוה standard or a פסול standard. The sugya concludes that “שינה בזה ובזה” is presented as a machlokes Tannaim, with a view that שינוי is *pasul* and רבי אחא מכשיר as transmitted from רבי אחיי ברבי חנינא and another version attributing it to רבי עקיבא ורבי חנינא.
- Rav Manyumi says in the name of Rav that any mezuzah without *sirtut* is *pasul*, and Rav Manyumi bar Chilkiyah says *sirtut* of a mezuzah is halacha l’Moshe mi’Sinai. Tosafos answers that they were not accustomed to do *sirtut* on a Sefer Torah or tefillin, and since they were not רגיל to do it, doing it without obligation can be called a הדיוט under the principle “כל הפטור מן הדבר ועושהו נקרא הדיוט,” while neat writing for the sake of straight lines is distinguished. Rabbeinu Tam is cited that a Sefer Torah needs *sirtut* because *zeh Eli v’anveihu* but tefillin covered in leather do not need *sirtut* because *lo shayach bo noy*. A teaching is brought that רבי ירמיה says in the name of רבנו that tefillin and mezuzah are written *shelo min ha’ksav* and do not need *sirtut*, and the concluding halacha is that tefillin do not require *sirtut*, mezuzah requires *sirtut*, and both may be written *shelo min ha’ksav* because *migirs g’risiin*.
- A report says Rav Huna is about to sit on a couch with a Sefer Torah on it, he flips over a bucket and places the Sefer Torah on it, and only then sits, because he holds it is forbidden to sit on a bed with a Sefer Torah resting on it. This position is said to disagree with רבי יהושע בן לוי in the name of רבי יוחנן who permits sitting on a bed with a Sefer Torah on it. A story about רבי אלעזר jumping off a bed as if bitten by a snake is reinterpreted to mean that the Sefer Torah had been placed on the ground, and the reaction is to seeing the Sefer Torah on the floor rather than to sitting on the bed.
- Rav Yehuda says in the name of Shmuel that if one writes a mezuzah as an *iggeres* it is *pasul*, and Rashi explains *iggeres* as lacking *sirtut* and proper *dikduk*. The reason is learned from “*kesivah*” by analogy to *sefer* through repeated “וְכָתַב,” requiring *sirtut* and *dikduk*. Rav Yehuda also says in the name of Shmuel that if one hangs a mezuzah on a stick it is *pasul*, and if it is placed behind the door it is danger and there is no mitzvah. A practice is reported that בית ינאי המלך would do this in their inns as a *zecher l’mezuzah*.
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