Талмуд к Шмот 26:1

It was stated in the name of Rebbi Jehudah: One who threw four cubits in the public domain is liable⁴⁷He denies that throwing is a derivative of transporting (Note 24). Babli 97b.. Rebbi Jehudah considers four cubits in the public domain a separate category of work⁴⁸If he transported from a domain to another by throwing he is twice liable, Babli 97b.. In Rebbi Jehudah’s opinion there are 40 categories of work: should we not state this? We come to state only things about which everybody agrees. Rebbi Zeˋira, Rebbi Joshia in the name of Rebbi Joḥanan: Rebbi Jehudah learned this from those who were sewing the gobelins, for those sewing the gobelins were throwing the needles one to another⁴⁹Babli 96b., Ex. 26:1–6. R. Jehudah must hold that throwing within 10 hand-breadths from the soil is transporting in the public domain.. Is that not karmelit⁵⁰Since the camp was organized as a private domain only after the Tabernacle was in service (Num. 2:1), in the period of construction of the Tabernacle they were dwelling in the desert; the space between the tents was karmelit. If the argument is correct then carrying in karmelit should be biblically prohibited and causing liability. This contradicts practice (Chapter 1, Note 73).? Rebbi Ḥinena said, they were throwing sideways⁵¹They threw outside of the tents in the public domain. The Babli 96b rejects the entire argument as impossible..

HALAKHAH: If it had said “thread”, one, “double”, two, “twisted”, three, “entwined”, six³⁷One tries to explain why the expression entwined used in the biblical text for all woven textiles used in the Temple (except the garments of the simple priests) means a multiply twisted string. Since there are other words available for small numbers of threads, entwined must designate heavy strings.. There are four kinds, this makes 24. It was stated 32. If it had said “thread”, one, “double”, two, “twisted”, four, “entwined”, eight. There are four kinds, this makes 32. It was stated 48. If it had said “thread”, one, “double”, two, “plaited” three, “twisted”, six, “entwined”, twelve. There are four kinds, this makes 48.

HALAKHAH: Mishnah⁹⁶Quote from Mishnah 3.. “One does not kindle with any wood product but flax,” etc. Rebbi Simeon⁹⁴Read: R. Samuel ben Rav Isaac. bar Rav Isaac said it is written⁹⁷Ex. 27:20.: to raise permanent light. They estimated to say that nothing makes a flame like flax⁹⁸The wick in the lamp which was burning through the night had to be of flax.. It was stated⁹⁹Babli 26a, Tosephta 2:4. According to Rashi this implies that hemp fibers and cloth are impervious to impurity.: “Rebbi Simeon ben Eleazar said, no wood product is subject to the three-by-three rule¹⁶Cloth of the minimal size of a handkerchief [which is defined as (3 finger-widths)²] is subject to all kinds of impurity. If the cloth wears out and is shredded to yield thread to make wicks, it is no longer subject to impurity. Once the threads are reassembled into a wick they become susceptible of impurity once the wick is usable. In R. Aqiba’s view, a wick will not burn unless its end has been singed and turned into charcoal; therefore the manufacture of the wick is not complete until it has been singed. Unfinished products do not become impure. except flax and one may use it as roofing¹⁰⁰It is a strict rabbinic rule that the roof of a sukkah may not be made with anything susceptible to impurity. Wooden logs as well as stems of plants may be used but not fruits., except flax.” Rebbi Yose said, they made it like coarse or soft, as we have stated¹⁰¹Mishnah Kelim 28:8. Cloth which is either very coarse or very fine cannot be used as handkerchief. Therefore it cannot become impure in the size of (3 fingers)². The minimum size for such fabric to be susceptible to impurity is that of a towel, (3 handbreadths)².: “the coarse and the soft are not subject to the three-by-three rule.” Rebbi Eleazar said, they learned it¹⁰²The fact that linen textile is called “tent” and therefore brings impurity is implied by the instructions for the building of the Tabernacle. from the Tabernacle as it is written¹⁰³Ex. 26.1., the Sanctuary you shall make ten gobelins, twilled byssus; and it is written¹⁰⁴Ez. 44:16., linen turbansshall be on their heads. You learn byssus from byssus, and byssus from turbans, and turbans from turbans¹⁰⁵There is a quote missing for the chain of reasoning. The gobelins which formed the walls of the Tabernacle were partially made of שֵׁשׁ “byssus”. The problem is to prove that byssus was made of linen. Since the same word was used in Ex. 26.1 and Ex.39:28, speaking of the priestly vestments, the hat-turbans of byssus, one may assume that the same turbans and the same materials are mentioned in Ez. 44:16, where it is explicitly stated that the priests’ turbans are made of linen. Similarly in the Babli Yoma71b; a different derivation in the name of R. Eleazar is in the Babli Šabbat 27b/28a..