Shabbat

Whence do we learn change of garments  in the Torah? Because it is said, And he shall put off his garments, and put on other garments,  and the School of R. Ishmael taught: The Torah teaches you manners: In the garments in which one cooked a dish for his master, one should not mix a cup [of wine] for his master. R. Hiyya b. Abba said in R. Johanan's name: It is a disgrace for a scholar to go out with patched shoes into the market place. But R. Aha b. Hanina did go out [thus]? — Said R. Aha son of R. Nahman: The reference is to patches upon patches. R. Hiyya b. Abba also said in R. Johanan's name: Any scholar upon whose garment a [grease] stain is found is worthy of death,  for it is said, All they that hate me [mesanne'ai] love [merit] death:  read not mesanne'ai but masni'ai [that make me hated, i.e., despised].  Rabina said: This was stated about a thick patch.  Yet they do not differ: one refers to the upper garment [coat], the other to a shirt. R. Hiyya b. Abba also said in R. Johanan's name: What is meant by the verse, Like as my servant Isaiah hath walked naked and barefoot?  'Naked' means in worn-out garments; 'barefoot' in patched shoes. We learnt elsewhere: A grease stain upon a saddle constitutes an interposition.  R. Simeon b. Gamaliel said: [The inferior limit is] as much as an Italian issar.  On garments: [if the stain is] on one side, it does not interpose; [if] on both sides,  it interposes. R. Judah said in R. Ishmael's name: Even on one side it interposes. R. Simeon b. Lakish asked R. Hanina: In the case of a saddle, [can the stain be] on one side, or [must it be] on both sides?  I have not heard this, he replied, but have heard something similar. For we learnt, R. Jose said: [The garments] of banna'im: [a stain even] on one side [interposes]; of uncultured persons, [only a stain] on both sides [interposes].  And surely a saddle does not stand higher than the garment of an ignoramus!  What are banna'im — Said R. Johanan: These are scholars, who are engaged all their days in the upbuilding of the world. R. Johanan also said: Who is the scholar to whom a lost article is returned on his recognition thereof?  That [scholar] who is particular to turn his shirt.  R. Johanan also said: Who is the scholar that is appointed a leader of the community? He who when asked a matter of halachah in any place can answer it, even in the Tractate Kallah.  R. Johanan also said: Who is the scholar whose work it is the duty of his townspeople to perform?  He who abandons his own interest and engages in religious affairs; yet that is only to provide  his bread. R. Johanan also said: Who is a scholar? He who is asked a halachah in any place and can state it, In respect of what practical matter? — To appoint him a Ieader of the community: if [he is well versed only] in one Tractate, [he can be appointed] in his own town; if in the whole [field of] learning,  [he can be appointed] as the head of an academy. R. Simeon b Lakish said: This means  the court robes [olaryin]  that come from overseas, Shall we say that they are white? But R. Jannai said to his sons, 'My sons, bury me neither in white shrouds nor in black shrouds, White, lest I do not merit,  and am like a bridegroom among mourners: black, in case I have merit, and am like a mourner among bridegrooms. But [bury me] in court garments [olaryin] that come from overseas. This proves that they are coloured. — There is no difficulty: one refers to robes,  the other to shirts. R. ISHMAEL SAID: ONE MAY FOLD UP, etc. Our Rabbis taught: The burnt-offering of the Sabbath, on the Sabbath thereof:  this teaches concerning the fats of the Sabbath, that they may be offered [burnt] on the Day of Atonement. One might think. Those of the Day of Atonement [can] also [be burnt] on the Sabbath, therefore it s stated, 'on the Sabbath thereof': this is R. Ishmael's opinion. R. Akiba said: 'The burnt-offering of the Sabbath on the Sabbath thereof': this teaches concerning the fats of the sabbath, that they can be offered on a Festival.  One might think, On the Day of Atonement too, therefore it is stated, 'on the Sabbath thereof.' When you examine the matter,  according to R. Ishmael's opinion, vows  and freewill-offerinqs  may be sacrificed on a Festival, hence the verse is required in respect of the Day of Atonement.  [But] on the view of R. Akiba, vows and freewill-offerings cannot be sacrificed on a Festival; hence the verse is required to permit [the burning of the fats on] Festivals. R. Zera said: