## Shabbat Daf 99a

###### Shabbat 99a:1
[Shabbat 99a:1](https://torahapp.org/share/book/Shabbat/r/99a:1)

וְנִרְאִין קְרָסִין בַּלּוּלָאוֹת כְּכוֹכָבִים בָּרָקִיעַ.

**William Davidson Edition - English:**
Additionally, **the clasps in the loops,** which connected the curtains to one another, **looked like stars in the sky.**


###### Shabbat 99a:2
[Shabbat 99a:2](https://torahapp.org/share/book/Shabbat/r/99a:2)

תָּנוּ רַבָּנַן: יְרִיעוֹת הַתַּחְתּוֹנוֹת שֶׁל תְּכֵלֶת וְשֶׁל אַרְגָּמָן וְשֶׁל תּוֹלַעַת שָׁנִי וְשֶׁל שֵׁשׁ, וְעֶלְיוֹנוֹת שֶׁל מַעֲשֵׂה עִזִּים. וּגְדוֹלָה חָכְמָה שֶׁנֶּאֶמְרָה בָּעֶלְיוֹנוֹת יוֹתֵר מִמַּה שֶּׁנֶּאֶמְרָה בְּתַחְתּוֹנוֹת, דְּאִילּוּ בְּתַחְתּוֹנוֹת כְּתִיב: ״וְכׇל אִשָּׁה חַכְמַת לֵב בְּיָדֶיהָ טָווּ״, וְאִילּוּ בְּעֶלְיוֹנוֹת כְּתִיב: ״וְכׇל הַנָּשִׁים אֲשֶׁר נָשָׂא לִבָּן אֹתָנָה בְּחׇכְמָה טָווּ אֶת הָעִזִּים״. וְתַנְיָא מִשּׁוּם רַבִּי נְחֶמְיָה: שָׁטוּף בָּעִזִּים וְטָווּי מִן הָעִזִּים.

**William Davidson Edition - English:**
**Our Sages taught:** The **bottom curtains** in the Tabernacle were made **of sky blue** wool, **and of purple** wool, **and of scarlet** wool, **and of fine linen; and** the **top** curtains were made **of goat hair,** even though that material is considered to be inferior and common. However, **the wisdom that was stated with regard to the top** curtains **was greater than that which was stated with regard to the bottom ones. This is because, with regard to the bottom** curtains, **it is written: “And every wise-hearted woman spun with her hands,** and they brought that which they had spun, the blue, and the purple, the scarlet, and the linen” (Exodus 35:25); **while with regard to the top** curtains, **it is written: “And all of the women whose hearts inspired them with wisdom spun the goats”** (Exodus 35:26). The phrase “whose hearts inspired them” suggests a greater degree of wisdom. Apparently, spinning the goat’s hair curtains required greater skill than spinning the various kinds of wool. **And** on a similar note, **it was taught** in a *baraita* **in the name of Rabbi Neḥemya:** The hair **was rinsed on** the **goats, and it was** even **spun from the goats,** which required a great deal of skill.


###### Shabbat 99a:3
[Shabbat 99a:3](https://torahapp.org/share/book/Shabbat/r/99a:3)

שְׁתֵּי גְזוּזְטְרָאוֹת כּוּ׳. אָמַר רַב מִשּׁוּם רַבִּי חִיָּיא: עֲגָלוֹת — תַּחְתֵּיהֶן וּבֵינֵיהֶן וְצִידֵּיהֶן רְשׁוּת הָרַבִּים. אָמַר אַבָּיֵי: בֵּין עֲגָלָה לַעֲגָלָה כִּמְלֹא אֹרֶךְ עֲגָלָה. וְכַמָּה אֹרֶךְ עֲגָלָה — חָמֵשׁ אַמּוֹת. לְמָה לִי? בְּאַרְבַּע וּפַלְגָא סַגִּי! כִּי הֵיכִי דְּלָא לִידַּחְקוּ קְרָשִׁים.

**William Davidson Edition - English:**
We learned in the mishna with regard to **two balconies. Rav said in the name of Rabbi Ḥiyya:** With regard to the **wagons** on which the beams of the Tabernacle were transported, the areas **beneath them, and between them, and to their sides** are considered to be **the public domain. Abaye said:** The space **between** one **wagon** and **the wagon** alongside it equaled **the full length of a wagon. And how much** was **the length** of a **wagon?** It was **five cubits.** The Gemara asks: **Why do I need** the wagon to be five cubits long? **Four and a half** cubits **would suffice** whether the beams were arranged in three stacks, each a cubit and a half wide, or four stacks, each one cubit wide. The Gemara answers: You need the wagon to be five cubits long **so** that space remains between **the beams and** they will **not be pressed** against each other.


###### Shabbat 99a:4
[Shabbat 99a:4](https://torahapp.org/share/book/Shabbat/r/99a:4)

אָמַר רָבָא: צִידֵּי עֲגָלָה כִּמְלֹא רֹחַב עֲגָלָה. וְכַמָּה רֹחַב עֲגָלָה — שְׁתֵּי אַמּוֹת וּמֶחֱצָה. לְמָה לִי? בְּאַמְּתָא וּפַלְגָא סַגִּיא! כִּי הֵיכִי דְּלָא לִידַדּוּ קְרָשִׁים.

**William Davidson Edition - English:**
**Rava said: The** area on the **sides of** the **wagon** between the wagon and the wheel and the thickness of the wheel together equaled **the full width of the wagon** (*Tosafot*). **And how much was the width of** the **wagon?** It was **two and a half cubits.** The Gemara asks: **Why do I need** the wagon to be two and a half cubits wide? **A cubit and a half would suffice.** The Gemara answers: **So** that **the beams would not teeter.** Ten-cubit beams on a one-and-a-half-cubit wide surface would be unstable.


###### Shabbat 99a:5
[Shabbat 99a:5](https://torahapp.org/share/book/Shabbat/r/99a:5)

אֶלָּא דְּקַיְימָא לַן דֶּרֶךְ רְשׁוּת הָרַבִּים שֵׁשׁ עֶשְׂרֵה אַמָּה, אֲנַן דְּגָמְרִינַן לַהּ מִמִּשְׁכָּן — דְּמִשְׁכָּן חֲמֵיסְרֵי הֲוַאי! אַמְּתָא יַתִּירָא הֲוַאי דַּהֲוָה קָאֵי בֶּן לֵוִי, דְּכִי מִשְׁתַּלְּפִי קְרָשִׁים הֲוָה נָקֵיט לְהוּ.

**William Davidson Edition - English:**
The Gemara comments: **However,** with regard to the principle that **we maintain** that **a thoroughfare in the public domain is sixteen cubits** wide; **we who derive it from** the **Tabernacle** encounter a difficulty: The thoroughfare associated with the **Tabernacle was fifteen cubits** wide. When two wagons stood side by side, the width of the wagons plus the space between them and the space on their sides totaled fifteen cubits. The Gemara explains: **There was an extra cubit where a member of** the tribe **of Levi stood,** to ensure that **if** the **beams fell, he would take** hold of **them** and restore them to their stack. Therefore, the total width was no less than sixteen cubits.


###### Shabbat 99a:6
[Shabbat 99a:6](https://torahapp.org/share/book/Shabbat/r/99a:6)

**מַתְנִי׳** חוּלְיַת הַבּוֹר וְהַסֶּלַע שֶׁהֵן גְּבוֹהִין עֲשָׂרָה וְרׇחְבָּן אַרְבָּעָה, הַנּוֹטֵל מֵהֶן וְהַנּוֹתֵן עַל גַּבָּן — חַיָּיב, פָּחוֹת מִכֵּן — פָּטוּר.

**William Davidson Edition - English:**
**MISHNA:** With regard to **the bank** surrounding **a pit and the boulder that are ten** handbreadths **high and four** handbreadths **wide, one who takes** an object from **them** to the public domain **and** similarly **one who places** an object from the public domain **atop them is liable** for carrying from one domain to another. If the height or width of the pit or the boulder is **less than that** height, ten handbreadths, **one is exempt** because the legal status of those protrusions is not distinct from that of the surrounding public domain.


###### Shabbat 99a:7
[Shabbat 99a:7](https://torahapp.org/share/book/Shabbat/r/99a:7)

**גְּמָ׳** לְמָה לִי לְמִיתְנֵי ״חוּלְיַת הַבּוֹר וְהַסֶּלַע״? לִיתְנֵי ״הַבּוֹר וְהַסֶּלַע״! מְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן: בּוֹר וְחוּלְיָתָהּ מִצְטָרְפִין לַעֲשָׂרָה. תַּנְיָא נָמֵי הָכִי: בּוֹר בִּרְשׁוּת הָרַבִּים עֲמוּקָּה עֲשָׂרָה וּרְחָבָה אַרְבָּעָה, אֵין מְמַלְּאִין הֵימֶנָּה בְּשַׁבָּת

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Why do I** need **to teach** in the mishna about the cases of **the bank of a pit and a boulder? Let** the mishna simply **teach** about **a pit and a boulder.** One could derive the *halakha* with regard to an object that is ten handbreadths high from the case of the boulder, and the *halakha* with regard to an object that is ten handbreadths deep from the pit. The fact that the mishna taught the case of the bank of a pit **supports** the opinion of **Rabbi Yoḥanan, as Rabbi Yoḥanan said: A pit and its bank join together to** constitute the total **ten** handbreadths. If the distance from the bottom of the pit to the top of its bank is ten handbreadths, it is considered a private domain, even though some of the ten handbreadths are above ground and some are below. **That** *halakha* **was also taught** in the following *baraita*: With regard to **a pit in the public domain** that is **ten** handbreadths **deep and four** handbreadths **wide, one may not fill** water **from it on Shabbat** because the pit itself is a private domain, and carrying water from the pit to the public domain is prohibited