Zevachim

[in the place] corresponding to their elbows.1 R. Ashi said: Hanna b. Nathana told me, I was once standing before King Izgedar;2 my girdle lay high up, whereupon he pulled it down, observing to me, It is written of you. [And ye shall be unto Me] a kingdom of priests and a holy nation.3 When I came before Amemar he said to me: The text, ‘And kings shall be thy fosterfathers’4 has been fulfilled in you. We learnt elsewhere: If a priest has a wound on his finger, he may wind a reed about it in the Temple, but not in the Country.5 But if his purpose is to squeeze out blood, it is forbidden in both places.6 R. Judah the son of R. Hiyya said: They learnt this only of a reed, but a small belt7 constitutes an excess garment.8 But R. Johanan said: They ruled [that] excess garments [disqualify] only [when they are worn] where garments are worn; but if not where garments are worn, they are not an excess. Yet deduce [that it disqualifies] on account of an interposition?9 — It is on his left hand,10 or even on the right, but not in the place of service.11 Now this disagrees with Raba, for Raba said in R. Hisda's name: In the place of garments even a single thread interposes; but [what is] not in the place of garments, if three [fingerbreadths] square, it interposes; if less than this, it does not interpose. Now he certainly disagrees with R. Johanan;12 but are we to say that he disagrees with R. Judah the son of R. Hiyya?13 — [No:] a small belt is different, because it is of [some] account.14 Another version states it thus: R. Judah the son of R. Hiyya said: They learnt this only of a reed, but a small belt interposes. While R. Johanan maintained: They said [that] interposition [disqualifies even] when less than three square only in the place of garments; but if not where garments are worn, then if it is three square it interposes; if less, it does not interpose: and that is identical with Raba[‘s ruling] in R. Hisda's name. Shall we say that he [Raba] disagrees with R. Judah the son of R. Hiyya? — [No, for] a small belt is different, since it is of [some] account. Now according to R. Johanan, why particularly [specify] a reed? let him mention a small belt? — He informs us en passant that a reed heals. Raba asked: What if a wind entered through his garment?15 Do we require [the garment to be] on his flesh, which [condition] is now absent ; or perhaps, this is the normal mode of wearing? Further, is vermin an interposition? There is no question where it is dead, for it certainly interposes. But what if it is alive? Do we say. Since it moves to and fro, it is natural, and does not interpose; or perhaps it does interpose, since he objects to it? Does earth interpose? — Earth certainly interposes!16 — Rather [the question is] what about dust of earth? Does [the space between the sleeves and] the armpit interpose?17 do we require [it to be] on his flesh, which [condition] is absent; or perhaps this is the normal mode of wearing? What if he thrust his hand into his bosom? does his body18 interpose or not? Does a thread interpose? — A thread certainly interposes — Rather [the question is] what about a hanging thread.19 Mar the son of R. Ashi asked: What if one's hair entered beneath his garment?20 is his hair as [part of] his body, or is it not as his body? R. Zera asked: Do the tefillin21 interpose? There is no question on the view that night is not the time for tefillin,22 for since they interpose at night,23 they interpose by day too. The question is raised only on the view that night is the time for tefillin. What then? Does a precept which is incumbent upon the body interpose or not? Now this question travelled about until it reached R. Ammi. Said he to him [the questioner]: We have an explicit teaching that tefillin interpose. An objection is raised: Priests engaged in their [sacrificial] service, Levites on their dais24 and Israelites during their ma'amad25 are exempt from prayer26 and tefillin. Surely that means that if they do put them on, they do not interpose? — No: [it means that] if they do put them on, they do interpose. If so, [can you say,] they are exempt? Surely he should state, they are forbidden [to don them]? — Since there are the Levites and the Israelites, of whom he cannot teach, ‘they are forbidden,’27 he therefore teaches, They are exempt. But it was taught: If he put them on, they do not interpose? — There is no difficulty; one refers to [the tefillin of] the hand,28 the other to that of the head. Wherein does that of the hand differ? because it is written, [And the priest shall put on his linen garment, and his linen breeches] shall he put upon his flesh,29 which implies that nothing may interpose between it and his flesh; then with respect to that of the head too it is written, And thou shalt set the mitre upon his head?30 — It was taught: His hair was visible between the headplate and the mitre. forbade healing. Nevertheless they permitted this in the Temple when the priest is officiating at the sacrifice, as it is indecorous for his wound to be exposed then. whether this applies to night as well as to daytime. sacrificing of the daily burnt-offering (v. Ta'an. 26a).