## Shabbat Daf 27b

###### Shabbat 27b:1
[Shabbat 27b:1](https://torahapp.org/share/book/Shabbat/r/27b:1)

לְאֵתוּיֵי צִיצִית. צִיצִית בְּהֶדְיָא כְּתִיב: ״לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים״, וּכְתִיב: ״גְּדִילִים תַּעֲשֶׂה לָךְ״! סָלְקָא דַּעְתָּךְ אָמֵינָא כִּדְרָבָא. דְּרָבָא רָמֵי, כְּתִיב: ״הַכָּנָף״, מִין כָּנָף. וּכְתִיב: ״צֶמֶר וּפִשְׁתִּים יַחְדָּיו״, הָא כֵיצַד? צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בֵּין בְּמִינָן, בֵּין שֶׁלֹּא בְּמִינָן. שְׁאָר מִינִין בְּמִינָן פּוֹטְרִין שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין. סָלְקָא דַּעְתָּךְ כִּדְרָבָא קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
garments mentioned in the Torah are made from wool and linen. This comes **to include** the law of **ritual fringes;** the obligation of ritual fringes applies only to those materials. The Gemara asks: Why is that derivation necessary? With regard to **ritual fringes it is written explicitly: “You shall not wear diverse kinds, wool and linen** together” (Deuteronomy 22:11); **and** juxtaposed to it, **it is written: “You shall make for you twisted fringes** upon the four corners of your covering, with which you cover yourself” (Deuteronomy 22:12). From the juxtaposition of these two verses it is derived that the mitzva of ritual fringes applies only to garments to which the laws of diverse kinds apply. Rav Naḥman bar Yitzḥak responded that the matter is not so clear, as **it could have entered your mind to say in accordance with** the statement of **Rava. As Rava raised a contradiction:** On the one hand, **it is written:** “And that they put with the fringe of each **corner** a thread of sky blue” (Numbers 15:39); apparently, the threads of the ritual fringes must be of the same **type** of fabric as the **corner** of the garment. **However,** in Deuteronomy, in the laws of ritual fringes, **it is written** in juxtaposition to the laws of diverse kinds: **Wool and linen together.** The ritual fringes may only be made of those materials. **How** can **that** contradiction be resolved? Rather, Rava says: Ritual fringes made of **wool and linen exempt** the garment and fulfill the obligation of ritual fringes **whether** the garment is **of their own type,** wool or linen, **whether it is not of their own type.** Whereas with regard to **other types,** a garment of **their** own **type, they exempt;** a garment **not** of **their** own **type, they do not exempt. It would have entered your mind** to explain this **in accordance with** the approach of **Rava.** Therefore, the *tanna* **taught us** that the obligation of ritual fringes applies only to wool and linen and not to other materials.


###### Shabbat 27b:2
[Shabbat 27b:2](https://torahapp.org/share/book/Shabbat/r/27b:2)

אָמַר רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: לְתַנָּא דְּבֵי רַבִּי יִשְׁמָעֵאל, מַאי שְׁנָא לְעִנְיַן טוּמְאָה דִּמְרַבֵּי שְׁאָר בְּגָדִים, דִּכְתִיב — ״אוֹ בֶגֶד״, הָכָא נָמֵי לֵימָא לְרַבּוֹת שְׁאָר בְּגָדִים מֵ״אֲשֶׁר תְּכַסֶּה בָּהּ״? הַהוּא — לְאֵתוּיֵי כְּסוּת סוֹמֵא הוּא דַּאֲתָא. דְּתַנְיָא: ״וּרְאִיתֶם אוֹתוֹ״ — פְּרָט לִכְסוּת לַיְלָה. אַתָּה אוֹמֵר פְּרָט לִכְסוּת לַיְלָה, אוֹ אֵינוֹ אֶלָּא פְּרָט לִכְסוּת סוֹמֵא? כְּשֶׁהוּא אוֹמֵר ״אֲשֶׁר תְּכַסֶּה בָּהּ״, הֲרֵי כְּסוּת סוֹמֵא אָמוּר. הָא מָה אֲנִי מְקַיֵּים ״וּרְאִיתֶם אוֹתוֹ״ — פְּרָט לִכְסוּת לַיְלָה.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rava, said** to **Rav Ashi: According to** the ***tanna* of the school of Rabbi Yishmael, what is different about ritual impurity that** he **includes other garments** not made of wool and linen **because it is written: Or a garment,** which is a term of amplification? **Here too,** in the matter of ritual fringes, **say that** it comes **to include other garments from** the phrase: Of your covering, **with which you cover yourself.** Rav Ashi answered: **That** amplification is necessary **to include the garment of a blind person** in the obligation of ritual fringes. **As it was taught** in a *baraita,* with regard to ritual fringes it is stated: “And it shall be unto you for a fringe, **that you may look upon it** and remember all the mitzvot of the Lord” (Numbers 15:39). The phrase: That you may look, comes to **exclude a night garment,** which cannot be seen and is therefore exempt from the mitzva of ritual fringes. The *tanna* continues: Do **you say** that the verse comes to **exclude a night garment? Or is it only** to **exclude the garment of a blind person** who is also unable to fulfill the verse: That you may look upon it? The *tanna* explains: **When it says** in Deuteronomy: Of your covering, **with which you cover yourself, the garment of a blind person is mentioned,** as he too covers himself with a covering. If so, **then how do I fulfill** the exclusion: **That you may look upon it?** It comes to **exclude a night garment.**


###### Shabbat 27b:3
[Shabbat 27b:3](https://torahapp.org/share/book/Shabbat/r/27b:3)

וּמָה רָאִיתָ לְרַבּוֹת סוֹמֵא וּלְהוֹצִיא כְּסוּת לַיְלָה? מְרַבֶּה אֲנִי כְּסוּת סוֹמֵא שֶׁיֶּשְׁנָהּ בִּרְאִיָּיה אֵצֶל אֲחֵרִים, וּמוֹצִיא אֲנִי כְּסוּת לַיְלָה שֶׁאֵינָהּ בִּרְאִיָּיה אֵצֶל אֲחֵרִים.

**William Davidson Edition - English:**
The Gemara asks: Since there is one verse that includes and another verse that excludes, **what did you see** that led you **to include a blind person and to exclude a night garment** in the obligation of ritual fringes? The Gemara answers: **I include the garment of a blind person because it is,** at least, **visible to others, and I exclude a night garment because it is not** even **visible to others.**


###### Shabbat 27b:4
[Shabbat 27b:4](https://torahapp.org/share/book/Shabbat/r/27b:4)

וְאֵימָא לְרַבּוֹת שְׁאָר בְּגָדִים? מִסְתַּבְּרָא קָאֵי בְּצֶמֶר וּפִשְׁתִּים מְרַבֵּה צֶמֶר וּפִשְׁתִּים. קָאֵי בְּצֶמֶר וּפִשְׁתִּים מְרַבֵּה שְׁאָר בְּגָדִים?!

**William Davidson Edition - English:**
The Gemara asks: **And say** that this amplification does not come to include a blind person’s garments, but rather, as Rava said, **to include other garments** not made from wool or linen in the obligation of ritual fringes. The Gemara answers: **It is logical** to say that since the Torah **is standing** and discussing a garment made of **wool** or **linen,** it **is** certainly **including** another garment made of **wool or linen.** Therefore, an amplification with regard to the garment of a blind person made of wool or linen is derived. However, when the Torah **is standing** and discussing a garment made from **wool** or **linen,** is it reasonable to say that it **is including other garments** with them? Rather, other garments are certainly not derived from there.


###### Shabbat 27b:5
[Shabbat 27b:5](https://torahapp.org/share/book/Shabbat/r/27b:5)

אָמַר אַבָּיֵי: רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר וְסוֹמְכוֹס אָמְרוּ דָּבָר אֶחָד. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הָא דַּאֲמַרַן. סוֹמְכוֹס — דְּתַנְיָא: סוֹמְכוֹס אוֹמֵר סִיכְּכָהּ בִּטְוִוי פְּסוּלָה מִפְּנֵי שֶׁמִּטַּמְּאָה בִּנְגָעִים.

**William Davidson Edition - English:**
The Gemara returns to discuss the opinion of Rabbi Shimon ben Elazar, who disqualified even small cloths from being used as roofing in the *sukka* because they can become ritually impure. **Abaye said: Rabbi Shimon ben Elazar and Sumakhos said the same thing.** The Gemara specifies: **Rabbi Shimon ben Elazar; that which we stated** above. **Sumakhos; as it was taught** in a *baraita*: **Sumakhos says:** A *sukka* that he **roofed with** roofing made from **spun** thread **is disqualified because** spun thread **can become ritually impure from leprosy.**


###### Shabbat 27b:6
[Shabbat 27b:6](https://torahapp.org/share/book/Shabbat/r/27b:6)

כְּמַאן — כִּי הַאי תַּנָּא, דִּתְנַן: שְׁתִי וָעֵרֶב מִטַּמֵּא בִּנְגָעִים מִיָּד, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי יְהוּדָה אוֹמֵר: הַשְּׁתִי מִשֶּׁיִּשָּׁלֶה, וְהָעֵרֶב מִיָּד, וְהָאוּנִּין שֶׁל פִּשְׁתָּן מִשֶּׁיִּתְלַבְּנוּ.

**William Davidson Edition - English:**
**In accordance with whose** opinion is Sumakhos’ statement? It is **in accordance with** the opinion of **this *tanna*, as we learned** in a mishna: **Warp and woof can become ritually impure from leprosy immediately** after they are spun; this is **the statement of Rabbi Meir. Rabbi Yehuda says: The warp** can become ritually impure only **after it is removed** from the cauldron in which it is boiled, **and** it is only **the woof** that can become ritually impure **immediately. However, the bundles of unprocessed flax** can become ritually impure **after they are bleached** in the oven and their processing is at least half-completed. Sumakhos, the student of Rabbi Meir, adheres to his position.


###### Shabbat 27b:7
[Shabbat 27b:7](https://torahapp.org/share/book/Shabbat/r/27b:7)

**מַתְנִי׳** כׇּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ, אֶלָּא פִּשְׁתָּן. וְכׇל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טוּמְאַת אֹהָלִים, אֶלָּא פִּשְׁתָּן.

**William Davidson Edition - English:**
**MISHNA:** Of **all** substances **that emerge from the tree, one may light only with flax** on Shabbat (*Tosafot*) because the other substances do not burn well. **And** of **all** substances **that emerge from the tree, the only** substance **that becomes ritually impure** with impurity transmitted by **tents** over a corpse **is flax.** If there is a dead body inside a house or a tent that is made from any materials that originate from a tree, everything in the house becomes ritually impure. However, only in the case of flax does the tent itself become impure.


###### Shabbat 27b:8
[Shabbat 27b:8](https://torahapp.org/share/book/Shabbat/r/27b:8)

**גְּמָ׳** מְנָלַן דְּפִשְׁתָּן אִיקְּרִי ״עֵץ״? אָמַר מָר זוּטְרָא: דְּאָמַר קְרָא ״וְהִיא הֶעֱלָתַם הַגָּגָה וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ״.

**William Davidson Edition - English:**
**GEMARA:** The mishna mentioned flax as a material that comes from a tree. The Gemara asks: **From where do we** derive that **flax is called a tree?** Based on appearance, it does not resemble a tree at all. **Mar Zutra said:** It is derived from that which the **verse said: “And she had taken them up to the roof and hidden them under the trees of flax”** (Joshua 2:6).


###### Shabbat 27b:9
[Shabbat 27b:9](https://torahapp.org/share/book/Shabbat/r/27b:9)

וְהַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טוּמְאַת אֹהָלִים, אֶלָּא פִּשְׁתָּן. מְנָלַן? אָמַר רַבִּי אֶלְעָזָר: גָּמַר ״אֹהֶל״ ״אֹהֶל״

**William Davidson Edition - English:**
**And** we also learned in the mishna that with regard to **any** substance **that emerges from the tree, the only** substance **that becomes ritually impure** with impurity transmitted by **tents** over a corpse **is flax.** The Gemara asks: **From where do we** derive this? **Rabbi Elazar said:** The *tanna* **learned** a verbal analogy [*gezera shava*] between the word **tent,** written in the context of ritual impurity, and the word **tent,**