Babylonian Talmud

Rodkinson 1918 — source 6, scan section 44

not said " linen " should be of linen ; the fifth time, to prohibit (those not of linen).* How do we know that " Shesh " means "linen " ? Because it is written " bad " (in some places, as equivalent to " Shesh ") which signifies " only," and flax grows single from the reed in * Shesh (linen) means also six. io6 THE BABYLONIAN TALMUD. the middle, not in branches. Perhaps wool found between the tree and bark is meant? That can be separated into threads, but flax can not. But flax can also be separated ? Flax can be separated when it is beaten, but that material can be so spon-^ taneously. Rabhina says : Because it is written [Ezek. xliv. i8] : "flaxen bonnets," and " flaxen breeches." Said R. Ashi to him: If thou adduce the proof from Ezekiel, how did they know it before Ezekiel ? They had a tradition. Ezekiel wrote a verse. How do we know that " twisted linen " is eight times twisted ? Because it is written [Ex. xxxix. 24] : " They made upon the lower hem of the robe pomegranates of blue, and purple, and scarlet yarn, twisted." Hence we deduce from an analogy of ex- pression in another place (of the vail), by " twisted " twenty-four times is meant, so here, the thread of each kind being eight times twisted. How do we know that that of the robe should be of threads twelve times twisted ? Because it is written [ibid, xxviii. 31] : "And thou shalt make the robe of the ephod altogether of blue woollen yarn," Here it is also inferred from an analogy of expression, as " blue " is mentioned speaking of the value also, as there every thread was six times twisted (since four kinds were twenty-four), so here, since it is written " altogether," it should be two times six. How do we know that the vail was of a material of threads twenty-four times twisted ? Because it was of four kinds, and that each should not be less than six times twisted, it is unnecessary to deliberate upon. How do we know that that of the breastplate and ephod was of threads twenty- eight times twisted? Because it is written [Ex. xxviii. 15]: " And thou shalt make the breastplate of judgment of weavers' work; after the work of the ephod thou shalt make it : of gold, of blue, of purple, and scarlet yarn, and twisted linen, shalt thou make it." Four kinds, each sixfold, is twenty-four; and the gold four times, this makes twenty-eight. How is it known that the gold is four times ? Perhaps also six times ? Said R. Ashi : Because it is written [ibid, xxxix. 3] : "To work it in the blue and in the purple." Therefore it must be at least thinner than those threads. Re'haba said in the name of R. Jehudah ; He who tears the priestly garments, receives stripes, as it is written [ibid, xxviii. 32] : " That it be not rent." R. Eliezer said : He who takes off the breastplate from the ephod, or the staves from the ark, receives stripes, as it is writ- ten [ibid, xxviii. 28] : " That it be not loosed," and [ibid. xxv. TRACT YOMAH (DAY OF ATONEMENT). 107 15] : "They shall not be removed therefrom." We have learned also in a Boraitha : It is written [ibid.] : "In the rings of the ark shall the staves be." We might think they must be always there, and may not be moved. Therefore it is written [ibid. 14]: " Thou shalt place the staves into the rings." From the expres- sion, " place the staves into the rings," we might think that as they are placed there, they may be removed thence also. There- fore it is written, " In the rings of the ark shall the staves be." How is it then ? They may be drawn out, but not wholly taken out (as their heads were too thick). R. Huma b. R. Hanina said : It is written [ibid. xxvi. 15]: "The boards for the tabernacle of Shittim wood, standing up." What means standing up ? They shall be standing up as they grow. Re'haba said in the name of R. Jehudah : Bezaleel made three arks : the middle one was wooden, nine spans high ; the one inside was of gold, and eight spans high ; that outside was also of gold, and ten spans and odd high — nine, like the middle one, and a span and a trifle over, to screen it. We have learned in another Boraitha that it was eleven and a trifle ? It presents no difificulty. This is accord- ing to one who says, the gold on the top was a span thick ; and he who says it was ten, says it was not a span thick. Why was the fraction needed ? That it should seem like a small crown on the top of the ark under the mercy-seat. R. Johanan said : There v^ere three crowns : one of the altar, one of the ark, and one of the table. Of the altar, called " the Crown of Priesthood," Aaron was privileged to receive ; of the table, that of royalty, David received ; that of the ark, called " the Crown of Learning," is yet to be bestowed. Shouldst thou say it is not valuable? therefore it is written [Prov. viii. 15]; " Through me do kings reign." It is written [Ex. xxv. 11]: "Within and without shalt thou overlay it " (the ark). Says Rabba : It can be inferred from this, That a scholar whose inside is not like his outside is no scholar. Abayi, according to others Rabba b. Ulla, says : Not only is he no scholar, he is even called " corrupt," as it is writ- ten [Job XV. 16]: "How much more abominable and corrupt the man who drinketh like water wrong-doing." R. Samuel b. Na'hmain in the name of R. Jonathan said : It is written [Prov. xvii. 16] : "Wherefore is the purchase-money in the hand of a fool to acquire wisdom, seeing he hath no heart." Woe to the scholars who study the Law, and have no fear of Heaven ! Said Rabba to his disciples : 1 pray you, that ye may not inherit io8 THE BABYLONIAN TALMUD. two hells (he who studies and is yet wicked, has a hell on earth, and yet will have hell after his death). R. Joshua b. Levi said : It is written [Deut. iv. 44] : " This is the law which Moses set." If he has merited, it becomes to him a medicine of life ; if not, it becomes to him a poison. And this is the same which Rabba has said above (about the two hells). R. Samuel b. Na'hmain in the name of R. Jonathan finds a contradiction of the following two passages: It is written [Ps. xix. 9] : "The precepts of the Lord are upright, rejoicing the heart," and [ibid, xviii. 31]: " The word of the Lord is tried." There is, then, a contradic- tion. Here it is said, it rejoices, and there, it is trying? If he has merited, it rejoices him; otherwise, it is a trial to him. Said Resh Lakish : This we may infer from the same passages : " He is a shield to all those that trust in him." If he merits, it tries him, to enable him the better to live ; if he does not merit, his trials kill him. It is written further [ibid. xix. 10] : " The fear of the Lord is pure, enduring forever." Said R. Hanina: That signifies, a man who studies the Law when he is pure. What is