Zevachim 36

מטושטשין או מקורעין ועבד עבודתו פסולה

besmeared or torn, and he officiated, his service is invalid. Rab Judah said in Samuel's name: Trailing [garments] are fit; [garments which] do not reach [the pavement] are unfit.

אמר רב יהודה אמר שמואל מרושלין כשרין מסולקין פסולין והתניא מסולקין כשרין אמר רמי בר חמא לא קשיא כאן שסילקן על ידי אבנט כאן דליתניהו מעיקרא כלל

But it was taught, If they do not reach [the ground] they are fit? - Said Rami B'Hama, There is no difficulty: The latter means where he hitches them up by the girdle;<span class="x" onmousemove="('comment',' But they are long enough to reach the ground.');">¹</span> the former, where from the very outset they are not long enough.<span class="x" onmousemove="('comment',' Lit., 'they are not present at all'.');">²</span>

רב אמר אחד זה ואחד זה פסולין:

Rab said: Either [garments] are invalid. R'Huna visited Argiza.<span class="x" onmousemove="('comment',' Obermeyer op. cit. p. 144 conjectures that this was a place in the district of Be Ketil by the 'Jewish Canal' which branched out of the left bank tzhdrt zhdrts t,rj of the Tigris and ran parallel to it. He suggests however in note 1 a.l. that is an error here for , Hira in the south of Babylon, which fell within R. Huna's jurisdiction, whereas Argiza was in the distant north, and he had no connection with same.');">³</span>

רב הונא איקלע לארגיזא רמא ליה בר אושפיזכניה מי אמר שמואל מרושלין כשרין ומסולקין פסולין והתניא מסולקין כשרין א"ל בר מינה דההיא דשנייה רמי בר חמא

His host's son put a difficulty to him: Did then Samuel say, Trailing [garments] are fit, while those which do not reach [the ground] are unfit? but it was taught, If they do not reach [the ground] they are fit? - Said he to him, Disregard that, for Rami B'Hama has answered it.

אלא לרב קשיא וכי תימא מאי מרושלין מסולקין על ידי אבנט ואבנט מיגז אגיז אלא מסולקין קשיא

But the difficulty is according to Rab. And should you answer, What is meant by 'trailing'?

אמר רבי זירא רב חדא תני מרושלין שסילקן ע"י אבנט כשרין

Those which are hitched up by the girdle, for the girdle cuts off [the length].<span class="x" onmousemove="('comment',' Only then does the Tanna of the Baraitha rule that they are fit, but not if they are actually trailing on the ground.');">⁴</span> but then there is a difficulty about garments which do not reach? - Said R'Zera, Rab learns [both clauses as one]: Trailing [garments] which are hitched up by a girdle are fit.

אמר ר' ירמיה מדיפתי מרושלין שלא סילקן תנאי היא דתניא (דברים כב, יב) על ארבע כנפות כסותך ארבע ולא שלש או אינו אלא ארבע ולא חמש כשהוא אומר (דברים כב, יב) אשר תכסה בה הרי בעלת חמש אמור הא מה אני מקיים ארבע ארבע ולא שלש ומה ראית לרבות בעלת חמש ולהוציא בעלת שלש מרבה אני בעלת חמש שיש בכלל חמש ארבע ומוציא אני בעלת שלש שאין בכלל שלש ארבע

R'Jeremiah of Difti said: As to trailing [garments] which he did not lift up, there is a controversy of Tannaim. For it was taught: [Thou shalt make thee twisted cords] upon the four corners of thy covering:<span class="x" onmousemove="('comment',' Deut. XXII, 12.');">⁵</span>

ותניא אידך על ארבע כנפות כסותך ארבע ולא שלש ארבע ולא חמש מאי לאו בהא קמיפלגי דמר סבר יתר כמאן דאיתיה דמי ומר סבר כמאן דליתיה דמי

'four' [intimates,] but not three.<span class="x" onmousemove="('comment',' A garment of three corners only, the fourth being rounded, so that it is not a corner, is exempt.');">⁶</span> Yet perhaps that is not so, but rather, 'four' [intimates,] but not five?<span class="x" onmousemove="('comment',' E.g., if one corner is cut away, leaving two in its stead.');">⁷</span>

לא דכ"ע כמאן דאיתיה דמי ושאני הכא דרבי רחמנא אשר תכסה בה

When it says, Wherewith thou coverest thyself<span class="x" onmousemove="('comment',' Ibid.');">⁸</span> a five-cornered [garment] is alluded to.<span class="x" onmousemove="('comment',' For this is really superfluous and therefore interpreted as an extension, to include garments with more than four corners.');">⁹</span>

ואידך האי אשר תכסה בה מאי עביד ליה מיבעי ליה לכדתניא (במדבר טו, לט) וראיתם אותו פרט לכסות לילה או אינו אלא פרט לכסות סומא כשהוא אומר אשר תכסה בה הרי כסות סומא אמור הא מה אני מקיים וראיתם אותו פרט לכסות לילה

Hence, how can I interpret 'four'? as intimating four but not three.

ומה ראית לרבות כסות סומא ולהוציא כסות לילה מרבה אני כסות סומא שישנה בראיה אצל אחרים ומוציא אני כסות לילה שאינה בראיה אצל אחרים

Now, why do you include a five-cornered garment and exclude a three cornered one? I include a five-cornered one, because five includes four, and I exclude a three-cornered one, because three does not include four.

[ואידך נפקא ליה מאשר ואידך אשר לא דריש]:

Now, another [Baraitha] taught: 'Upon the four corners of thy covering': four but not three, four but not five. Surely, they disagree in this: one Master holds: The additional [corner] is counted as existent;<span class="x" onmousemove="('comment',' Hence it is not four-cornered, and therefore exempt.');">¹⁰</span>

תנו רבנן בד שיהו של בוץ בד שיהו חדשים בד שיהו שזורים בד שיהו חוטן כפול ששה בד שלא ילבש של חול עמהן

while the other Master holds: It is as non-existent?<span class="x" onmousemove="('comment',' And the same principle would apply to priestly garments that trail: one holds that the superfluous length is as non-existent, and so they are fit; while the other maintains that they are as existent, and therefore unfit.');">¹¹</span> - No: all agree that it is as existent, but here it is different, because Scripture includes [a five-cornered garment in t phrase,] 'Wherewith thou coverest thyself'.

א"ל אביי לרב יוסף בשלמא שיהו של בוץ הא קמ"ל בוץ אין מידי אחרינא לא אלא בד שיהו חדשים חדשים אין שחקין לא והתניא משוחקין כשרים

And the other? how does he utilise this phrase.'

אמר ליה וליטעמיך בד שיהו חוטן כפול ששה בד חד חד לחודיה משמע אלא הכי קאמר בגדים שנאמר בהן בד צריכין שיהו של בוץ חדשים שזורין שיהא חוטן כפול ששה יש מהן למצוה יש מהן לעכב

Wherewith thou coverest thyself'? - He requires it for what was taught: 'That ye may look upon it':<span class="x" onmousemove="('comment',' Num. XV, 39. This refers to a fringed garment.');">¹²</span> this excludes night attire.<span class="x" onmousemove="('comment',' Which is not looked upon.');">¹³</span>

ממאי דהאי בד כתנא הוא אמר רבי יוסף ברבי חנינא דבר העולה מן הקרקע בד בבד

Yet perhaps that is not so,but rather it excludes a blind man's garment? When it says, 'wherewith thou coverest thyself', lo, a blind man's garment is alluded to.

אימא עמרא עמרא מיפצל כיתנא נמי מיפצל על ידי לקותא מיפציל

Hence, how can I interpret, 'that ye may look upon it'? As excluding night attire.

רבינא אמר מהכא (יחזקאל מד, יח) פארי פשתים יהיו על ראשם [ומכנסי פשתים יהיו על מתניהם לא יחגרו ביזע]

Now, why do you include a blind man's garment and exclude a night garment? I include a blind man's garment because it can be seen by others, while I exclude night attire, because it is not seen by others.

א"ל רב אשי לרבינא והא עד דאתא יחזקאל מנלן ולטעמיך הא דאמר רב חסדא דבר זה מתורת משה רבינו לא למדנו מדברי יחזקאל בן בוזי למדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי (לשרתני) עד שבא יחזקאל מנלן אלא גמרא גמירי לה ואתא יחזקאל ואסמכיה אקרא הכא נמי גמרא גמירי לה כו'

And the other?<span class="x" onmousemove="('comment',' Who utilises 'wherewith thou coverest thyself' to include a five-cornered garment: whence does he learn the present law?');">¹⁴</span> - He deduces it from 'wherewith'.<span class="x" onmousemove="('comment',' Which he regards as an extension.');">¹⁵</span>

מאי (יחזקאל מד, יח) לא יחגרו ביזע אמר אביי לא יחגרו במקום שמזיעין כדתניא כשהם חוגרין אין חוגרין לא למטה ממתניהן ולא למעלה מאציליהן אלא

And the other? -He does not interpret 'wherewith' [as having a separate significance]. Our Rabbis taught: [And the priest shall put on his garment of] bad:<span class="x" onmousemove="('comment',' E.V. 'linen. Lev. VI,3 et passim.');">¹⁶</span> this teaches that they [his garments] must be of linen; 'bad' implies that they must be new; 'bad' implies that they must be of twisted thread; 'bad' implies that the thread must be sixfold; 'bad' implies that secular garments must not be worn with them. Abaye said to R'Joseph: As for saying.' "bad" implies that they must be of linen,' it is well, for he informs us this: only of linen, but not of anything else. But when he says, "bad" implies that they must be new,' [does it mean] only new but not threadbare? Surely it was taught : Threadbare [garments] are fit! - Said he to him: And according to your reasoning, [when he says] "bad" implies that the thread must be sixfold,' [yet surely] 'bad' implies each [thread] separately?<span class="x" onmousemove="('comment',' Bad is derived from badad, to be alone, separate.');">¹⁷</span> Rather, this is what he means: the garments which it is stated are to be 'bad', must be of linen, new, of twisted thread, and of six-fold thread: Some of these [provisions] are recommendations [only], while others are indispensable. How do you know that 'bad' means flax [linen]? - Said R'Joseph son of R'Hanina: [It connotes] that which comes up from the ground in separate stalks.<span class="x" onmousemove="('comment',' Where two stalks do not come out of one root.');">¹⁸</span> Say that it means wool?<span class="x" onmousemove="('comment',' For each thread grows separately on the sheep's back.');">¹⁹</span> - Wool splits.<span class="x" onmousemove="('comment',' On the animal the threads split up.');">²⁰</span> But flax too splits?<span class="x" onmousemove="('comment',' Before it is woven into linen.');">²¹</span> - It splits through beating.<span class="x" onmousemove="('comment',' But not naturally of its own accord.');">²²</span> Rabina said, [It is deduced] from the following: They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with [anything that causes] sweat [bayaza'].<span class="x" onmousemove="('comment',' Ezek. XLIV. 18.');">²³</span> Said R'Ashi to Rabina: Then how did we know this before Ezekiel came? - Then according to your reasoning, when R'Hisda said: We did not learn this<span class="x" onmousemove="('comment',' That an uncircumcised priest disqualifies the service, infra 22b.');">²⁴</span> from the Torah of Moses our Teacher, but we learnt it from Ezekiel the son of Buzi: No alien, uncircumcised in heart and uncircumcised in flesh [shall enter into My sanctuary]:<span class="x" onmousemove="('comment',' Ibid.9');">²⁵</span> whence did we know it until Ezekiel came? But indeed it was a tradition, and Ezekiel came and gave it a support in Scripture; so this too was a tradition etc. What does 'they shall not gird themselves with [anything that causes] sweat' mean?<span class="x" onmousemove="('comment',' The Heb. bayaza is connected with ze'ah, (sweat) , but its exact meaning in this verse is not clear.');">²⁶</span> - Said Abaye: They shall not gird themselves in the place where they sweat.<span class="x" onmousemove="('comment',' Where flesh folds over flesh and causes perspiration.');">²⁷</span> As it was taught: When they gird themselves, they must do so neither below their loins nor above their elbows,<span class="x" onmousemove="('comment',' As these hung naturally down.');">²⁸</span> but