and in which a grown-up person would walk out for a moment, is subject to zizith; but if a child cannot cover with it his head and most of his body, even though a grown-up person might walk out in it for a moment, it is exempt. And so it is, too, in regard to diverse kinds. Now we pondered over this: What does the ruling ‘And so it is, too, in regard to diverse kinds’ signify? Can it mean: And so it is, too, in regard to the applicability of the prohibition of diverse kinds? Surely we have learnt: Diverse kinds may not be worn even for a moment! R. Nahman b. Isaac, however, explained, It means, And so it is, too, in regard to the insertion of fringes in a linen garment! — We must say that ‘a garment exempt from fringes’ means, a garment already provided with fringes in which one inserted [another set of fringes]. But has not R. Zera taught this once? — One was stated as an inference from the other. Our Rabbis taught: A garment that was folded over is subject to zizith, but R. Simeon declares it to be exempt. They are agreed, however, that if it was folded over and sewn down, it is subject to the law. Is not this obvious? — It is necessary to be stated where it was only fastened down with pins. Rabbah son of R. Huna once visited the house of Raba b. R. Nahman and saw that the latter was wearing a garment that was folded over, the fringes being inserted in the folded corners. It happened to become unfolded and the fringes were found to be above [in the middle of the garment], whereupon Rabbah said to him, ‘Surely this is not the corner prescribed by the All-Merciful in the Torah!’ He at once cast off this garment and put on another. Thereupon Rabbah said to him, ‘Do you think that [the law of zizith] is an obligation incumbent upon the person? It is an obligation attaching to the garment; go, therefore, and insert the fringes in it [in the proper manner]’. Shall we say that the following supports his view? [For it was taught]: The pious men of old used to insert the fringes as soon as three fingerbreadths of the garment had been woven? — It is different with those pious men for they imposed upon themselves additional obligations. His view is at variance with the angel's view. For an angel once found R. Kattina wearing a linen wrap, and he exclaimed, ‘Kattina, Kattina, a wrap in summer and a cloak in winter, and what is to happen to the law of zizith?’ ‘And do you punish’, asked R. Kattina, ‘a person [who omits to perform] a positive precept?’ ‘In a time of wrath’, replied the angel, ‘we do’. Now if you hold that the law of zizith is an obligation incumbent upon the person then that is why one would incur guilt for not wearing a garment with fringes; but if you hold that it is an obligation attaching to the garment, then why [is any guilt incurred] seeing that these garments are exempt? What then do you hold? That it is an obligation incumbent upon the person? I grant you that the All — Merciful would punish one who wears [without fringes] a garment that is subject to fringes, but would the All-Merciful punish one who wears [without fringes] a garment that is not subject to it? — This is what [the angel] implied, ‘You find every excuse to free yourself from the law of zizith’. R. Tobi b. Kisna said in the name of Samuel, The garments put away in a chest are subject to zizith. Samuel, however, admits that where an old man made it for his shroud it is exempt, for the Divine Law says, Wherewith thou coverest thyself, and this is not intended for an ordinary covering. Nevertheless, when the time comes for its use we should insert fringes in it, on account of the injunction, Whoso mocketh the poor blasphemeth his Maker. Rehabah said in the name of Rab Judah, If a garment was torn more than three [fingerbreadths’ distance from the corner], it may be sewn up, but if [torn] within three [fingerbreadths’ distance from the corner], it may not be sewn up. It has been taught [in a Baraitha] to the same effect, viz., If a garment was torn more than three [fingerbreadths’ distance from the corner], it may be sewn up, but if [torn] within three [fingerbreadths’ distance from the corner], R. Meir says, It may not be sewn up; but the Sages say, It may be sewn up. And they are agreed that one may not fetch a piece of cloth, even a cubit square, which has fringes to it from another garment and tack it on to this garment. And they are also agreed that the fringes may be taken out of another garment and put into this garment,ᵃᵇᶜᵈᵉᶠᵍʰⁱʲᵏˡᵐⁿᵒᵖᵠʳˢᵗᵘᵛ