יומא 72 — Soncino English Talmud

¹plaited of blue. 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] sixfold, so also sixfold here. 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, but one may not infer for a thing from something outside thereof. For that reason we said: One, to inform us concerning other garments in connection with which ‘shesh’ is not used. The curtain twenty-fourfold. Four [strands of material] each of sixfold [threads], there being here neither controversy nor decision. 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 — 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. R. Ashi said: Scripture states: To work it in the blue and in the purple. 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. R. Aha b. Jacob demurred to this: Perhaps this is what the Divine Law Says: Make a hem lest it be torn? — 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, and [the staves] they shall not be removed from it. — 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 they be not removed’? R. Jose b. Hanina pointed out a contradiction. It is written: The staves shall be in the rings of the ark: they shall not be taken from it, and it is also written: The staves thereof shall be put into the rings. How is that possible? They were movable, but could not slip off. 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. 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’. 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, i.e., they should stand up, even as they grow. Another interpretation: ‘Standing up — i.e., they kept up [the gold] they were overlaid with. Another interpretation: ‘Standing up’ — one might assume; Their hope [of restoration] is gone, their expectation is frustrated, therefore the text 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^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ

^ᵃnote:E.V. ‘all of blue’, ibid. 31.
^ᵇnote:V. supra p. 341, n. 8.
^ᶜnote:[And the term plaited’ implies at least another strand of six threads, hence twelvefold].
^ᵈnote:Skirt and pomegranates are part of the upper garment, hence an inference from them appears more legitimate.
^ᵉnote:V. supra p. 340.
^ᶠnote:That is too simple for any dispute, requires no case, and no judge to sit upon it.
^ᵍnote:Ex. XXVIII, 15.
^ʰnote:Ibid. XXXIX, 3. Threads being plural means at least two. When these are cut, at least, or-since there is no qualifying suggestion-four.
^ⁱnote:Ibid. [This implies that there must be an admixture of gold with every kind of material].
^ʲnote: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.
^ᵏnote:It is a precautionary command but its significance is not that of a prohibition, the transgression of which implies punishment by lashing.
^ˡnote:Ex. XXVIII, 28.
^ᵐnote:Ibid. XXV, 15.
^ⁿnote:Ibid. XXVII, 7. (Rashi quotes Ibid. XXV, 14). The first passage indicated immovability, the other adjustment, which implies contradiction.
^ᵒnote:The staves at their ends were thicker than the rings, hence could be moved, but not removed entirely.
^ᵖnote:Ibid. XXVI, 15.
^ᵠnote:The top on top.
^ʳnote:[I.e., without the need of nails. V. D.S. a.l.].
^ˢnote:The hope for restoration is found buttressed by the implication of the text.

²garments for ministering in the holy place. But for the priestly garments, there would not have remained of the haters of Israel one to remain or to escape. R. Samuel b. Nahmani said: In the school of R. Simeon it was taught: [They were] webs which they cut off the looms in the shape required, leaving a small portion of the unwoven thread. What was that? — Resh Lakish said: It was needle-work. An objection was raised: ‘All priestly garments must not be made by needle-work, but by weaving’, as it is said: woven work! — Abaye said: This applies only to their sleeves, as it was taught: The sleeves of the priestly garments were woven apparently and then attached to the garment. They reached up to the wrist. Rehaba said in the name of Rab Judah: Three arks did Bezalel make: the middle one of wood, nine [handbreadths] high; the inner one of gold, eight high, the outer one of gold, a little more than ten high. But it was taught: A little more than eleven [high]?- That is no contradiction: the one opinion agrees with the view that the thickness thereof was one handbreadth, the other was in accord with the view that the thickness thereof was not one handbreadth. And what purpose served the ‘little more’? — It is the space of the crown. R. Johanan said: There were three crowns: that of the altar, that of the ark, and that of the table. The one of the altar Aaron deserved and he received it. The one of the ark, David deserved and received. The one of the ark is still lying and whosoever wants to take it, may come and take it. Perhaps you might think it is of little account, therefore the text reads: By me kings reign. R. Johanan pointed out a contradiction. It is written: Zar [alien] and we read it: zir? i.e.,[crown] — If he deserves it, it becomes a wreath unto him; if not it remains alien to him. R. Johanan pointed out another contradiction. It is written: Make thee an ark of wood, and it is also written: And they shall make an ark of acacia wood? Hence one learns that the inhabitants of his city are obliged to do the work of the scholar for him. Within and without shalt thou overlay it. Raba said: Any scholar whose inside is not like his outside, is no scholar. Abaye, or, as some say, Rabbah b. ‘Ulla said: He is called abominable, as it is said: How much less one that is abominable and impure, man who drinketh iniquity like water. R. Samuel b. Nahmani, in the name of R. Jonathan: What is the meaning of the scriptural statement: Wherefore is there a price in the hand of a fool, to buy wisdom, seeing he hath no understanding, i.e., woe unto the enemies of the scholars, who occupy themselves with the Torah, but have no fear of heaven! R. Jannai proclaimed: Woe unto him who has no court, but makes a gateway for his court! Raba said to the Sages: I beseech you, do not inherit a double Gehinnom! R. Joshua b. Levi said: What is the meaning of the Scriptural verse: And this is the law which Moses set [before the children of Israel]? — If he is meritorious it becomes for him a medicine of life, if not, a deadly poison. That is what Raba [meant when he] said: If he uses it the right way it is a medicine of life unto him; he who does not use it the right way, it is a deadly poison. R. Samuel b. Nahmani said: R. Jonathan pointed out the following contradiction: it is written: The precepts of the Lord are right, rejoicing the heart, but it is also written: The word of the Lord is tried? If he is meritorious, it rejoices him; if not, it tries him. Resh Lakish said: From the body of the same passage this can be derived: If he is meritorious, it tests him unto life; if not, it tests him unto death. The fear of the Lord is pure, enduring forever. R. Hanina said: This refers to one who studies the Torah in purity. What does that mean? — He marries a woman and afterwards studies the Torah. The testimony of the Lord is sure, making wise the simple. R. Hiyya b. Abba said: It [the Torah] may be entrusted to testify as to those who study it. ‘The work of the skillful workman . . . the work of the skillful embroiderer. R. Eleazar said: Those embroidered over what they had traced. It was taught in the name of R. Nehemiah: The embroiderer's is needle-work, therefore it has only one [visible] figure. The designer's is weaving work, therefore it has two different figures. IN THESE WERE THE URIM AND THUMMIM INQUIRED OF. When R. Dimi came [from Palestine] he said: In the garments wherein the high priest officiates, the [priest] Anointed for Battle officiates, as it is said: And the holy garments of Aaron shall be for his sons after him, i.e., for him who comes after him in greatness [of office]. R. Adda b. Ahabah, some say Kadi, raised an objection: One might have assumed that the son of the Anointed for Battle succeeds him in service, even as the son of the high priest succeeds him in service,^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ

^ᵗnote:Ex. XXXV, 19.
^ᵘnote:Euphemistic for Israel — a calamity is foreshadowed only in indirect fashion.
^ᵛnote:The root sarad (to plant) also means ‘leaving over’, hence the interpretation: the garments of escape, because they brought atonement for Israel, thereby preventing their extinction.
^ʷnote:Here the term is explained as the garments, one part of which was left over unwoven, or unmade.
^ˣnote:[This is difficult, nor is the text apparently quite in order. According to Rashi the meaning is, what is done with the unwoven remnant? And the answer is that it is cut off, woven separately and then sewn on to the main garment].
^ʸnote:Zeb. 88a.
^ᶻnote:Ex. XXVIII, 32.
^ᵃᵃnote:According to Resh Lakish, then, the unwoven remnant would be used in connection with the sleeves.
^ᵃᵇnote:Reading with Bah.
^ᵃᶜnote:Of the outer ark.
^ᵃᵈnote:[In order to understand the distinction thus drawn, it is well to remember that the three arks were open at the top; consequently if the thickness of the outer one was less than one handbreadth, a height of ten handbreadths and a little more would suffice: nine handbreadths corresponding to the height of the middle ark (when measured from without) and a fraction of a handbreadth to allow for the thickness of the outer ark at the bottom, while one extra handbreadth was necessary for the mercy seat which was inserted between the two side boards of the outer ark to rest upon the thickness of the sides of the two smaller arks. If, however, the thickness of the outer ark was one handbreadth, its height, measured from outside would then have to be at least ten handbreadths whilst for the purpose of the mercy seat an extra handbreadth would be necessary, making a total of eleven. As to the need of the ‘little more’ this will be explained soon. V. Rashi].
^ᵃᵉnote:Mentioned in the Baraitha, v. supra n. 1.
^ᵃᶠnote:[V. Ex. XXV, 11. The side boards of the outer ark projected beyond the mercy seat that was inserted between them (cf. n. 1), a kind of rim (crown)].
^ᵃᵍnote:Aaron, the first high priest, obtained the crown of priesthood, symbolized by the altar; David, the crown of kingdom; but there is no hereditary crown of learning, it must be acquired by each individual. The aspirants. however, are not many, hence it is still lying unclaimed.
^ᵃʰnote:Prov. VIII, 15. Wisdom is identified with Torah, through which it is acquired.
^ᵃⁱnote:The Hebrew spelling of wreath may include the letter ‘yod’, without it the word might be read ‘zar’, stranger, hence the illustrative suggestion.
^ᵃʲnote:Deut. X,1.
^ᵃᵏnote:Ex.XXV, 10.
^ᵃˡnote:Ibid. II.
^ᵃᵐnote:Inside and outside there should be the same golden character.
^ᵃⁿnote:Job XV,16; rendered, one who drinketh the water of the Torah and yet has iniquity in him.
^ᵃᵒnote:Prov. XVII, 16. Wisdom is knowledge of the Torah, understanding is moral rightness, based on fear of heaven. Hence this interpretation.
^ᵃᵖnote:Euphemism for ‘scholars’.
^ᵃᵠnote:Fear of the Lord is the court, the goal. Learning should lead to it. Learning (the gateway) without reverence (the goal) is wasteful, sinful.
^ᵃʳnote:The Mishnah, Aboth VI, indicates that acquisition of the Torah depends upon a frugal way of living, a reduction of the margin of joy to a minimum. The reward is to come in after-life. Such reward depends upon reaching the goal of study; fear of heaven. One who now engages in Torah-study without possessing fear of heaven, suffers in this world, wherein he denies himself pleasure for the sake of his study, as well as in the other world, where because he had no fear of heaven, reward will be denied, punishment inflicted.
^ᵃˢnote:Deut. IV, 44.
^ᵃᵗnote:Ps. XIX, 9.
^ᵃᵘnote:Ibid. XVIII, 31.
^ᵃᵛnote:Here the part. passive is interpreted as active, ‘tested’ becomes ‘testing’.
^ᵃʷnote:It tries and refines him, so that he lives a finer life. It tries him by suffering, which ultimately destroys him.
^ᵃˣnote:Ps. XIX, 10.
^ᵃʸnote:So that he is undisturbed by impure thoughts.
^ᵃᶻnote:Ibid. 8.
^ᵇᵃnote:Ex. XXVI, 31.
^ᵇᵇnote:Ibid. v. 1.
^ᵇᶜnote:On the two sides of the cloth.
^ᵇᵈnote:Ibid. XXIX, 29.