וְהָיָ֥ה פִֽי־רֹאשׁ֖וֹ בְּתוֹכ֑וֹ שָׂפָ֡ה יִֽהְיֶה֩ לְפִ֨יו סָבִ֜יב מַעֲשֵׂ֣ה אֹרֵ֗ג כְּפִ֥י תַחְרָ֛א יִֽהְיֶה־לּ֖וֹ לֹ֥א יִקָּרֵֽעַ׃
И в нем должно быть отверстие для головы; он должен иметь переплетение плетеной работы вокруг отверстия его, как если бы оно было отверстием почтового герба, чтобы оно не сдавалось.
Jerusalem Talmud Sanhedrin
33This and the following paragraphs refer to Mishnah Horaiot 3:6; the origin is to be found there in Halakhah 3:6 (ה). The Yerushalmi printed in the Babli editio princeps from a ms. different from the Leiden one, only quotes the first sentence; it eliminated the remark “continue in Sanhedrin.” The paragraph also appears in Moˋed qatan, copied twice in the Leiden ms. The text there is a reformulation, not a copy.
Mishnah Horaiot 3:6 reads: “The High Priest tears his clothes below, the simple priest above. The High Priest officiates when he is a fresh mourner but may not eat; the simple priest neither officiates nor eats.” The High Priest is forbidden to let his hair grow or tear his clothes (Lev. 21:10). R. Meïr interprets the verse to mean that in mourning he may not tear his garment in the way other people do [Sịfra Emor Parashah 2(3)]. The Mishnah is R. Meïr’s. It is obvious that one speaks here of the High Priest’s personal belonging, not his robes of office, which may not be torn (Ex. 28:32,29:23). Rebbi Eleazar in the name of Cahana: On top, high starting with the seam34He insists that a valid tear in mourning must sever the thread of the seam. If the cloth of the garment is folded over and then sewn, the tear must reach the place where the cloth is only a single layer.
In Babylonia, the Palestinian קָנֶה שָׂפָה was understood as קַמֵּי שָׂפָה “in front of the seam” (Moˋed qatan 22b), correctly interpreted in the Rashi commentary edited by E. Kupfer (Jerusalem 1961). Cf. Horaiot3:6, Note 201., below, low starting with the seam. Rebbi Joḥanan said, really low35Without any minimal depth.. Rebbi Joḥanan was going up the mountain36From Tiberias below Sea level to Sepphoris on a hilltop. to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah37R. Jehudah does not require tearing one’s clothing in mourning except for his parents, but if one tears he requires severing the seam.. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely38This is the text here, in Horaiot, and in the first version of the Halakhah in Moˋed qaṭan 3:8, but in the second version and in editio princeps one reads: “that he may not sever the seam completely.” This seems to be the correct version. The point is made that Lev. 21:10 does not use the frequently used verb קרע “to tear” but the infrequent פרם “to tear in little pieces”. The is interpreted in Sifra Emor Parashah 2(3) to mean that the High Priest is not totally forbidden to rend his garments, only he may not do what everybody does. If he rends it, it may only be at the bottom, where few people will notice, and it may not be deep..
Mishnah Horaiot 3:6 reads: “The High Priest tears his clothes below, the simple priest above. The High Priest officiates when he is a fresh mourner but may not eat; the simple priest neither officiates nor eats.” The High Priest is forbidden to let his hair grow or tear his clothes (Lev. 21:10). R. Meïr interprets the verse to mean that in mourning he may not tear his garment in the way other people do [Sịfra Emor Parashah 2(3)]. The Mishnah is R. Meïr’s. It is obvious that one speaks here of the High Priest’s personal belonging, not his robes of office, which may not be torn (Ex. 28:32,29:23). Rebbi Eleazar in the name of Cahana: On top, high starting with the seam34He insists that a valid tear in mourning must sever the thread of the seam. If the cloth of the garment is folded over and then sewn, the tear must reach the place where the cloth is only a single layer.
In Babylonia, the Palestinian קָנֶה שָׂפָה was understood as קַמֵּי שָׂפָה “in front of the seam” (Moˋed qatan 22b), correctly interpreted in the Rashi commentary edited by E. Kupfer (Jerusalem 1961). Cf. Horaiot3:6, Note 201., below, low starting with the seam. Rebbi Joḥanan said, really low35Without any minimal depth.. Rebbi Joḥanan was going up the mountain36From Tiberias below Sea level to Sepphoris on a hilltop. to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah37R. Jehudah does not require tearing one’s clothing in mourning except for his parents, but if one tears he requires severing the seam.. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely38This is the text here, in Horaiot, and in the first version of the Halakhah in Moˋed qaṭan 3:8, but in the second version and in editio princeps one reads: “that he may not sever the seam completely.” This seems to be the correct version. The point is made that Lev. 21:10 does not use the frequently used verb קרע “to tear” but the infrequent פרם “to tear in little pieces”. The is interpreted in Sifra Emor Parashah 2(3) to mean that the High Priest is not totally forbidden to rend his garments, only he may not do what everybody does. If he rends it, it may only be at the bottom, where few people will notice, and it may not be deep..
Jerusalem Talmud Moed Katan
369The following paragraph is a re-writing of one in Sanhedrin2:1 (Notes 31–38) and Horaiot3:6 (Notes 200–202). About rending the trim around the neck, see Notes 330 ff. For no deceased one he rends the trim except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the trim is a frivolous tear. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things. Rebbi Joḥanan heard that Rebbi Ḥanina was weak. He was going up to visit him. On the road he heard that he had died. He descended from his donkey, took out the good Sabbath garment, and tore it. As we have stated there370Mishnah Horaiot 3:6.: “The High Priest rends his garment below, the common priest above.” Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! How about this? It is a stringency for the High Priest that he shall sever the seam completely371Meaning that it is a stringency for the High Priest that he is forbidden to sever the seam completely. The High Priest is forbidden to let his hair grow or tear his clothes (Lev. 21:10). R. Meïr interprets the verse to mean that in mourning he may not tear his garment in the way other people do The Mishnah is R. Meïr’s. It is obvious that one speaks here of the High Priest’s personal belonging, not his robes of office, which may not be torn (Ex. 28:32,29:23). The point is made that Lev. 21:10 does not use the frequently used verb קרע “to tear” but the infrequent פרם “to tear in little pieces”. This is interpreted in Sifra Emor Parashah 2(3) to mean that the High Priest is not totally forbidden to rend his garments, only he may not do what everybody does. If he rends it, it may only be at the bottom, where few people will notice, and it may not be deep. Horaiot 12b..