Yoma 143

כליל תכלת ויליף תכלת תכלת מפרוכת מה להלן ששה אף כאן ששה

plaited of blue.<span class="x" onmousemove="('comment',' E.V. 'all of blue', ibid. 31.');">¹</span> And one may infer from the analogy of 'blue', used also in connection with the curtain, just as there [each of the materials had its threads]<span class="x" onmousemove="('comment',' V. supra p. 341, n. 8.');">²</span> sixfold, so also sixfold here.<span class="x" onmousemove="('comment',' [And the term plaited' implies at least another strand of six threads, hence twelvefold].');">³</span>

ונילף משוליו ורמוניו מה להלן שמונה אף כאן שמונה דנין כלי מכלי ואין דנין כלי מתכשיט כלי

But let us infer from the skirt and the pomegranates, just as there it was eightfold thus also here eightfold? - One may infer for one garment from another, but one may not infer for a garment from an adornment to a garment. On the contrary! One may infer concerning a matter from the matter itself,<span class="x" onmousemove="('comment',' Skirt and pomegranates are part of the upper garment, hence an inference from them appears more legitimate.');">⁴</span> but one may not infer for a thing from something outside thereof.

אדרבה דנין גופו מגופו ואין דנין גופו מעלמא היינו דאמרינן לשאר בגדים שלא נאמר בהן שש

For that reason we said:<span class="x" onmousemove="('comment',' V. supra p. 340.');">⁵</span> One, to inform us concerning other garments in connection with which 'shesh' is not used. The curtain twenty-fourfold.

פרכת עשרים וארבעה ד' דשיתא שיתא לא דינא ולא דיינא

Four [strands of material] each of sixfold [threads], there being here neither controversy nor decision.<span class="x" onmousemove="('comment',' That is too simple for any dispute, requires no case, and no judge to sit upon it.');">⁶</span> Whence do we know that [each twined thread of] breast-plate and apron was twenty-eightfold? Because it is written: And thou shalt make a breast-plate of judgment, the work of the skillful workman; like the work of the ephod thou shalt make it; of gold, of blue and purple, and scarlet and fine twined linen<span class="x" onmousemove="('comment',' Ex. XXVIII, 15.');">⁷</span>

חושן ואפוד עשרים ושמונה מנא לן דכתיב (שמות כח, טו) ועשית חשן משפט מעשה חושב כמעשה אפוד תעשנו זהב תכלת וארגמן ותולעת שני ושש משזר ארבעה דשיתא שיתא עשרין וארבעה זהב ארבעה הא עשרין ותמניא

- four kinds of material, each sixfold, amount to twenty-four threads, and of the gold, one thread to each of the sixfold threads of the four materials, four [threads], together twenty-eightfold [twine]. Perhaps the gold too was sixfold? - R'Aha B'Jacob said: Scripture said: And they [did beat the gold into thin plates and] cut it into threads - that means four.<span class="x" onmousemove="('comment',' Ibid. XXXIX, 3. Threads being plural means at least two. When these are cut, at least, or-since there is no qualifying suggestion-four.');">⁸</span> R'Ashi said: Scripture states: To work it in the blue and in the purple.<span class="x" onmousemove="('comment',' Ibid. [This implies that there must be an admixture of gold with every kind of material].');">⁹</span>

ואימא זהב נמי ששה אמר רב אחא בר יעקב אמר קרא (שמות לט, ג) וקצץ פתילים פתיל פתילים הרי כאן ד'

How should that be done? Shall one make [the gold] four times in twofold, that would amount to eight [fold gold threads]! Shall one make it twice twofold and twice a one single thread? - Surely the word 'make' indicates that all the work in connection therewith must be alike! Rehaba said in the name of R'Judah: One who makes a tear in priestly garments is to be punished with lashes, for Scripture said: That it be not rent.<span class="x" onmousemove="('comment',' Ibid. XXVIII, 32. Since a precaution is prescribed to prevent a rent, obviously the rending thereof is prohibited and transgressions as with any other not otherwise specified offence, incur punishment of lashes.');">¹⁰</span>

רב אשי אמר אמר קרא (שמות לט, ג) לעשות בתוך התכלת ובתוך הארגמן היכי נעביד נעביד ארבעה דתרי תרי הוו להו תמניא נעביד תרי דתרי תרי ותרי דחד חד ועשית שיהיו כל עשיותיו שוות

R'Aha B'Jacob demurred to this: Perhaps this is what the Divine Law Says: Make a hem lest it be torn?<span class="x" onmousemove="('comment',' It is a precautionary command but its significance is not that of a prohibition, the transgression of which implies punishment by lashing.');">¹¹</span> - But is it written: Lest it be torn? R'Eleazar said: One who removes the breast-plate from the apron, or who removes the staves of the ark receives the punishment of lashes, because it was said: That it be not loosed from the ephod,<span class="x" onmousemove="('comment',' Ex. XXVIII, 28.');">¹²</span>

אמר רחבא אמר רב יהודה המקרע בגדי כהונה לוקה שנאמר (שמות כח, לב) לא יקרע מתקיף לה רב אחא בר יעקב ודילמא הכי קאמר רחמנא נעביד ליה שפה כי היכי דלא ניקרע מי כתיב שלא יקרע

and [the staves] they shall not be removed from it.<span class="x" onmousemove="('comment',' Ibid. XXV, 15.');">¹³</span> - To this R'Aha B'Jacob demurred: But perhaps this is what the Divine Law says: Fasten them and arrange them properly [by forcing the chords through the ring], so that they 'be not loosed', or that they 'be not removed'? - Is it written: 'that they be not loosed' or 'that th be not removed'? R'Jose B'Hanina pointed out a contradiction.

(ואמר) ר' אלעזר המזיח חושן מעל האפוד והמסיר בדי ארון לוקה שנאמר (שמות כח, כח) לא יזח (שמות כה, טו) ולא יסורו מתקיף לה רב אחא בר יעקב ודילמא כי קאמר רחמנא חדקינהו ועבדינהו שפיר כדי שלא יזח ולא יסורו מי כתיב שלא יזח ושלא יסורו

It is written: The staves shall be in the rings of the ark: t shall not be taken from it,<span class="x" onmousemove="('comment',' Ex. XXVIII, 28.');">¹²</span> and it is also written: The staves thereof shall be put into the rings.<span class="x" onmousemove="('comment',' Ibid. XXVII, 7. (Rashi quotes Ibid. XXV, 14) . The first passage indicated immovability, the other adjustment, which implies contradiction.');">¹⁴</span> How is that possible?

רבי יוסי בר' חנינא רמי כתיב (שמות כה, טו) בטבעות הארון יהיו הבדים לא יסורו ממנו וכתיב (שמות כז, ז) והובא את בדיו בטבעות הא כיצד מתפרקין ואין נשמטין

They were movable, but could not slip off.<span class="x" onmousemove="('comment',' The staves at their ends were thicker than the rings, hence could be moved, but not removed entirely.');">¹⁵</span> Thus also was it taught: 'The staves shall be in the rings of the ark'. One might have assumed that they could not be moved from their place.

תניא נמי הכי בטבעות הארון יהיו הבדים יכול לא יהיו זזין ממקומן ת"ל והובא את בדיו בטבעות אי והובא את בדיו יכול יהיו נכנסין ויוצאין ת"ל בטבעות הארון יהיו הבדים הא כיצד מתפרקין ואין נשמטין

Therefore the text reads: 'And the staves thereof shall be put into the rings'. If I had this verse [to go by] one might have assumed that they could be taken out and put in again. Therefore the text says: 'the staves shall be in the rings of the ark'.

אמר רבי חמא ברבי חנינא מאי דכתיב (שמות כו, טו) עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את צפויין ד"א עומדים שמא תאמר אבד סברן ובטל סכויין ת"ל עומדים שעומדין לעולם ולעולמים

How that now? They were movable but could not slip off. R'Hama B'Hanina said: What is the meaning of the verse: [Thou shalt make the boards of the tabernacle] of acacia wood, standing up,<span class="x" onmousemove="('comment',' Ibid. XXVI, 15.');">¹⁶</span>

אמר חמא בר חנינא מאי דכתיב (שמות לה, יט) את בגדי השרד לשרת בקודש

i.e., they should stand up, even as they grow.<span class="x" onmousemove="('comment',' The top on top.');">¹⁷</span> Another interpretation: 'Standing up - i.e., they kept up [the gold] they were overlaid with.<span class="x" onmousemove="('comment',' [I.e., without the need of nails. V. D.S. a.l.].');">¹⁸</span> Another interpretation: 'Standing up' - one might assume; Their hope [of restoration] is gone,<span class="x" onmousemove="('comment',' The hope for restoration is found buttressed by the implication of the text.');">¹⁹</span> their expectation is frustrated, therefore the tex says: 'Standing up, i.e., standing up for ever and ever. Rabbi Hama B'Hanina said: What is the meaning of the text: The plaited