There are very few sefarim kosher according to the Rambam or by SA
(Code of Jewish Law)
that are treated with salt, flour and afatsim (residual of wasps as it mixes
with tree bark- CLICK HERE FOR A PICTURE). Today, most processors use salt, chalk and lime.
What should be used in the processing is afatzim --a growth
caused by certain wasps on trees. In essence, afatsim comes from a harmless
swelling of leaves and twigs (or bark) in reaction to enzymes released
where a wasp lays its eggs. There
are only a handful of hide processors in all of Israel that prepare the hide according to this process.
Many rabbis
use this Gewil and Qlaf (in tefillin), prepared according to the Talmudic
recipe sited in the Talmud (ibud ha or). Some rabbonim keep their usage quiet
for one of two reasons. The first has to do with the pressure they receive
from (non-Gewil) sofayrs, who are unnecessarily scared of losing business to
the rising popularity of genuine Gevil. The other reason is they may be
scared to rock a boat that doesn't exist. All this reasoning is usually
preceded with a line like: "the world may not be ready for this yet." The
irony here is that only Gewil, which was never forgotten or unused by the
Jewish people, can resolve all legal doubts, from all legal
angles. Thus, HaShem is the only One we need to fear in this situation.
Our Gewil is only prepared for use in
a sefer Torah (for the sole sake of preparing a Sefer Torah). In addition, no
נוכרים (righteous or not) are ever involved in this process, as this
technically represents legal problems.
Our Sefer Torah is only written on Gewil by a G-D fearing Rabbi. In addition,
the Gewil was solely prepared for the
sake of writing a sefer Torah (or to use for qlaf extraction for tefillin) -
and for no other reason. Also,
our scribe is one of the best in the world at what he does. Even if it is much harder to write
on Gewil and/ or brown Qlaf (for tefillin), they don't charge more then the regular market price.
Maimonides describes the correct process
of IBUD practice very clearly in Chap. 1 Hal. 6 of Hilchot
Sefer Torah tefillin U'Mezuzah. Actually, this is just a restatement of what
appears in the Talmud. The first part of the pre-process is the removal of
the hair from the skin. This part did not receive an official recipe or
description in our oral law. Thus, our parchment processors are free to
utilize different methods to accomplish this. Most do use lime in the
pre-process of hair removal, as this is acceptable.
The
main process involves the "shrinking" (or perhaps more accurately, the closing
of the pores) which also strengthens the skin. Although some argue over
whether there really is a true closing of the skin.
Either way, the three main, required ingredients be used here (ie: flour, salt and
m'afatsim). There is no mention of lime or chalk as a substitute for the main
ingredients at all. Although most gewil processors use lime to help remove the
hair with the salt, or soon after.
The
Tosafists, being aware of the Talmudic
requirements of the main process, stated that
their skins were put through numerous soakings in lime and that this was sufficient
to close the pores. There were probably a number of historical reasons why
this change took place in Europe. This is dealt with in greater detail in the
opening article about this subject. Regardless of the reasons, many were
unsure about the effectiveness of lime in accomplishing a real closing of the
pores. Also, they may have allowed some of the preliminary steps to be done by נוכרים as well,
which is not permitted according to Jewish Law. A further declaration that they made is
that Qlaf (what they call the outer layer of skin after the hide is split) is what they write their Sifrei
Torah on and that this, according to them, makes for a more "Mehudar" Sefer
Torah. This is in direct contradiction to the Talmud which finds that Gewil
(the full unsplit skin) makes for a better (mehudar) Sefer Torah. One more item to note is the
difference of opinion between Maimonides and the Tosafot vis-a-vis what each
skin layer is called. The Rambam's documents that the thin outer layer of skin is what is known as Dukhsustus and that the inner layer is called Qlaf.
This definition is also supported by one of the oldest Gaonim to write on this
subject in 743ce in Halakhoth Gadoloth (see below for link). The Tosafists said
exactly the opposite, which makes for serious problems regarding the kashrut of
a Sefer torah, as someone is writing on the incorrect side. The Tosafists
argue that duskhsustos is interpreted (according to the Greek/Medes) to mean
"place of the flesh." However, this could just as easily be interpreted as a
mix of Aramaic and Greek, which renders as "pounded" (Aramit = Dukh =
נדוך: see Numbers 11:8) and "flesh" (sustos in Greek).
I am currently discussing this issue with a Greek scholar, to see how this
word is used in Greek languages..
The technical means by which dukhsustus
was originally split may no longer be known.
Today, most scribes use one type of parchment for
all three of these terms (i.e.: Gewil, Qlaf and duchsustos). The parchment is
not split in two. Rather, a thin layer is removed from the upper layer, and
the majority, if not the entire, lower layer is rubbed off. This produces a
very light type of parchment. However, while this may look nice and weigh
less, it has very little to do with the requirements listed in our Talmud.
In Yemen and Egypt, the practice was
quite different, viz., to view
the "qalaf" (used in writing the biblical verses in one's Tefillin)
as always being on the side of the hide closest to the animal's
flesh. This view, though it is contrary to that of Maran, follows
the description of "qalaf" given by Rambam. (see:
Maimonides' "Mishne Torah," Hilkoth Sefer Torah, chapter 1, vs. 7).
[1] Both, those of the Baladi-rite and of the Shami-rite, relied
solely upon Rambam's opinion concerning the "Qalaf." [2] However, in
Yemen, only small kids of the goats, approximately two months old,
were used for vellum (qalaf) in making Tefillin. It was not
necessary to split the leather, in this case, since it was already
very thin.[3]
On the other hand, one form of splitting out the
qalaf from the dukhsustos is still practiced by a handful of Yemenite rabbis
in Jerusalem. I am unsure as to how they view the antiquity of their current
splitting method.
FOOTNOTES:
[1] So was I told by Mori Hayim Gavra.
[2] Leather not treated with gall, and to which a hot iron was put,
will shrink. Not so leather that has been treated with gall.
[3] So did I hear from Mori Shelomo b. Suleiman Qareh of Jerusalem .
Is Lime
ever used in the process?
Lime is only used in the
pre-process to help in removing the hair.
Why is
salt used?
Salt is believed to soften the skin. Although
technically, we are not second guessing its' purpose here. But this seems to
be the opinion of most processors. From what I understand, softening is
important to allow the subsequent flour and m'afatsim to enter the pours.
How do
we know that the material (referred to as Qlaf by the Rambam) used in your
tefillin, is written on the correct side (the side that really is Qlaf)?
Although the antiquity and
accuracy of the Rambam need no defence, there is a work called Halakhoth
Gadoloth (circa 743ce) which verifies that the Rambam's definition is the
correct one. Here is the link:
http://www.globaljms.co.il/halakgadol.htm (see note 40).
What it
be correct to refer to Gewil as Vellum?
The answer to this
question is a complex one. It involves inconsistencies in definition
throughout the ages. But in a general way, Vellum could be an accurate
(GENERALIZED) term for what this is. HOWEVER, there are key differences. The
differences are as follows. Gewil is not rubbed or shaved down to make it
lighter. The removal of chunks from the back of the finished Gewil is not
considered a sanding-down. Also, Gewil had to be guarded (watched) by Jews throughout the entire
process. This has nothing to do with the purity of our righteous Gentile
brothers. This most probably dealt with the concept of avoiding idol
worshippers. Although in today's times, many are making the argument that not
every Gentile is an idol worshipper... the law remains. And we will not try to
second guess the reasoning behind it.
Also, (as stated above), Gewil had to be made in precise adherence to
Talmud Bavli. I am not sure how these factors played into the definition of
classical Vellum (even Kosher Vellum).
The following
excerpt (regarding Qumron) describes Vellum in an historical light. Take it
with a grain of salt (pardon the pun):
Tanning, as well as the related
art of making parchment, was a complicated and malodorous process performed
by guild craftsmen employing many trade secrets, some of which remain a
mystery. The fresh skin was washed and then soaked in water to cause it to
swell. After the hair was scraped off, the skin was stretched on wooden
frames and carefully shaved to make it as thin as possible and yet
thick enough to withstand heavy use. Even today the finest parchment
and vellum must be shaved by hand using a large, curved knife. Then the skin
was soaked in a solution of salt, barley flour, gall nuts, and lime water
for many days, after which it was rinsed, stretched on frames, and allowed
to dry flat.10
It was then polished smooth with pumice stone, a process that also whitened
the surface.
The most impressive examples of their craft are the small skins used to make
the tefillin discovered at Qumran. Because they needed to be folded into
tiny bundles, the parchments were also incredibly thin, perhaps made from
fetal calfskin. The writing on them is the smallest script yet discovered
from this period, yet it is still legible.11
It is obvious that the scribes took great pride in the creation of such
miniature works of art and faith.
The process of making scrolls
entailed cutting two rectangles from the hide, avoiding the spine. This left
a lot of waste, but only the finest material could be used. The pieces were
sewn together with heavy linen thread or thinly slices kosher animal
tendons. The Great Isaiah Scroll required seventeen sheets,12
or the hides of at least nine animals. The thread holes were made with a
wooden awl rather than a metal one to avoid touching the sacred texts with
an element associated with war.
10. See Roland de Vaux, Archaeology and the Dead Sea Scrolls
(Oxford: Oxford University Press, 1973), 79.
11. See Yigael Yadin, "The Tefillin Discovered at Qumran," [auth: Need
pub info]
12. See Frank Moore Cross, David Noel Freedman, and James A. sanders,
eds., Scrolls from Qumrân Cave 1: The Great Isaiah Scroll; The Order of
the Community; The Pesher of Habakkuk (Jerusalem: Albright Institute of
Archaeological Research; and The Shrine of the Book, 1972), 3.
On this site, we use the term "parchment" in a general
way to simultaneously refer to Gewil.
How do we know that the
material (referred to as Qlaf by the Rambam) used in your tefillin, is written
on the correct side (the side that really is Qlaf)?
Although the antiquity and accuracy of the
Rambam need no defense, there is a work called Halakhoth Gadoloth (circa
743ce) which verifies that the Rambam's definition is the correct one. Here is
the link:
http://www.globaljms.co.il/halakgadol.htm (see note 40). But
probably more important are old texts of the minor Talmudic tractate "Sofrim"
(qatan), which also verifies this exact definition.
---------------------------------------------------------------
What
does the flour do?
Originally, I thought and heard that flour
actually closed the poors
נקבוביות-
However, I now feel
that it may actually accomplish the exact opposite. It is now my understanding
(after interviewing our processors) that the flour actually helps to open the pores, to
allow the afatsim to go in. There is no denying that the flour is filling up
the pours to a large extent. But apparently, one can easily blow air through
the holes after it has been flours. So the use of flour is not so
straightforward.
Again, this is one of the ingredients that is required
according to Jewish Law. The benefit to the hide (that is created
through the use of flour) does not equate to the reason why we do the miswah.
We are not second guessing the reasons behind things, or there would be a
never-ending chain of inevitable substituting substances that could arise. In
fact, some processors do substitute, because they feel sure that they
understand the reasons behind the required ingredients. We do not.
---------------------------------------------------------------
What do
the m'afatsim do?
This is required according to Jewish Law.
If you want to read into the Rambam's words, afatsim and
other things do effectuate a contracting and hardening of the leather. But
this statement is a statement of RESULTS.. not purpose. This is a far cry for
him stating a reason for each of the components of this miswah. See answer
below for more details. One can view modern responsas on the exact makeup of
m'afatsim by clicking
here. But please understand, this is
the so-called secret ingredient of the hide processor. There is no way they
are going to put this into print.
--------------------------------------------------------------
Summary
please:?
STAGE ONE: Initially, the full, unhandled
raw hide is salted with coarse rocks of salt. This process takes days. I've
seen hides just sitting there with salt on them. Afterwards, things change,
depending upon the supplier. Most gevil suppliers then throw it into a liquid
salt bath, usually in some type of plastic drum. Most will add some type of
lime or even calcium at this point. From what I have seen, the idea at this point is only to remove
soften the hide, while removing the hair.
We know there must be salt according to the
Jewish law. Afterwards, the processors pluck or rub off any remaining hair. At
this point, many have been known to use dog or bird feces to accomplish the
hair removal as well. But most are now opting for lime, in order to avoid the
smell.
STAGE TWO: Regaring the next phase, flour (the next required ingredient) is
added. I believe it is used to help open the pores (even as it seems to
accomplish the opposite by filling them), to condition the hide, so that it
will be more willing to accept the afatsim, and
the like to enter the skin in the next phase (III). One might think that the
flour only serves to clog the pours, but I've been corrected on that... The
proof is that one can blow air through the pores quite easily.
Presumably, people that have always processed have a pretty good idea of what
these chemicals accomplish. Flour is abandoned by many because it increases
the process by many days! So that tells me that the flour has to sit on the gevil for a few days or more. I think I heard one processor mention that it
lengthens the process by as much as ten days. I think he was referring to the
flour, and not the afatsim when he said this. But I could be incorrect.
STAGE THREE: Contraction and hardness. The last part is the adding of afatsim
(wasp resin/bile that interacts with nuts/bark) and other substances which
cause a contracting and hardness, according to Maimonides. He is reliable on
this. This is very clear. What m'afatsim really is, or more precisely how it
is acquired (made) remains a mystery.
---------------------------------------------------------------
Is it
true that bird-droppings and other types of dung are sometimes used in the
pre-process ?
Here is something you should know. As
mentioned above, many suppliers use additional ingredients, which may include dog and bird waste, which are
VERY common in gevil. While this may actually strengthen the pores, the idea
here seems to be to help remove the hair. As mentioned above, most now rely
upon the salt and lime to accomplish that. I believe calcium may also be used
with these ingredients.
At some point at the end of the process, the skins are stretched. I believe it is at the
end.
---------------------------------------------------------------
INK
Our Ink is 100%
off limits to the public. It comes from an ancient Yemenite family line, that
is known for ink that never scrapes or peals off of Gewil hides. In fact, the
bonding with Gewil is perfect, as I have seen it many times. In addition. the
ink shows no signs of eating into the scrolls, as is described in the quote
below, for most common inks that are used today.
"In order for
the ink to bite into the writing surface and not fade, later scribes added
gall nuts to the formula. Sometimes the concentration of gall nut was so
strong that the ink eventually ate completely through the parchment. The
scribes probably tried their best to achieve the proper balance of the
ingredients, hoping that the ink would stand the test of time. Their greatest
concern was to achieve a rich, lustrous black, even if it was at the expense
of a flexible, translucent ink. Occasionally the thick ink would flake off the
surface, and then the Torah was considered unfit for use, necessitating
restoration in a prescribed manner in order to maintain the perfection of the
sacred writings and to enable their continued use. "
Dead Sea Scrolls Site
