If someone carries a loan document that’s already been paid, are they liable? There’s a dispute tanna kamma and r Yehuda with four possibilities. a. The lender carries it and the t.k. Says he is exempt bc it has no value since it’s forbidden for a lender to keep a paid loan document. R Yehuda holds its permitted and it has value to wrap around a flask b. The lender is carrying the doc whose signatures have not been verified. The borrower admits the signatures are valid but also claims he paid already. Acc to t.k. We are forced to believe the borrower and the doc is worthless while r Yehuda holds we believe the borrower that the doc is valid and do not believe it was paid; so the doc has value. c. The lender is carrying the doc after he was paid. He couldn’t find the doc at the time of payment to return it to the borrower. The t.k. Holds a lender always has the right to write a receipt to the borrower and keep payment without returning the actual document so the doc is worthless. R Yehuda holds the borrower has the right to demand his payment back unless the lender gives him the doc so the doc has value. d. The borrower is carrying out the paid loan doc. T.k. Sees no value to the borrower but r Yehuda says the doc has value to show future creditors that he is trustworthy

Mishna said size for עור (hides) is to make an amulet. Rav Nachman says this is not only by a tanned hide but even for an in tanned hide. Even though it is unfit the way it currently is to make an amulet, we still view the hide as being significant to make an amulet. This is because a person may go through the bother of tanning even a small piece of hide in order to make an amulet.

This size of hide to make an amulet even on untanned hides is only if it’s possible to tan the hide. A boiled hide will only be used for furniture and has a larger size. Similarly, moist hides will not be tanned and instead their size is amount to wrap weights inside.

There are two parts of the hide. The top part is called קלף and the bottom part דוכסוסטוס. A Sefer Torah May be written on a full Hide, but mezuzah and Tefillin should be written on split hide. Mezuzah should ideally be written on the bottom part of the hide. If it’s written on the top, one tanna r Meir says it is still kosher. Tefillin should be written on the top part of the hide, and if it’s written on the bottom, the gemara goes back and forth on whether it’s kosher.

If Tefillin wear out, one cannot use the scrolls for a mezuzah bc it is a downgrading then holiness of the scrolls as Tefillin is holier than a mezuzah.