MISHNAH: Only wool and linen are forbidden as kilaim¹(Lev. 19:19, Deut. 22:11) defined as mixing of linen and wool.. Only wool and linen can become impure by mold disease². 13:47–59. Wool and linen are the only textiles mentioned there but leather is under the same rules.. Only wool and linen are worn by priests for their service in the temple³. 28:5 are interpreted to be gold, wool died dark blue, purple, crimson, and fine linen. Gold was used only for the garments of the High Priest.. If one mixed camel wool and sheep wool, if most is camel wool it is permitted, if most is sheep wool it is forbidden, half and half is forbidden⁴. The same applies if hemp⁵, also cannabum; Greek κάνναβις, κάνναβος. and linen are mixed. Raw silk and kalak silk are not subject to kilaim but are forbidden because of the bad impression²⁹ silk (cf. Note 33) like wool.. Mattresses and pillows are not subject to kilaim but one’s skin should not touch them. There is no provisional kilaim³⁰ even temporarily as explained in the next sentence.. One may not wear kilaim over ten other garments³¹ garment as such and derives no bodily comfort from it. Since customs officials are dishonest and charge more than the legal amounts, one does not have to be honest with them, cf. Demay 2:3., not even to trick the customs.

footnotes: ¹ This chapter deals with ša‘aṭnēz ² Lev ³ The materials decribed in Ex ⁴ Since the prohibition is biblical, in case of doubt the prohibition prevails. ⁵ Latin cannabis ²⁹ Since raw silk looks like flax and kalak ³⁰ One may not wear kilaim ³¹ In this case one does not need the kilaim

HALAKHAH: “Only [wool and linen] are forbidden as kilaim”. It is written (Deut. 22:11): “Do not wear ša‘aṭnez, wool and linen together.”⁷. 232, the text is somewhat more complete: “I would say one is only forbidden to wear it; from where do we know that one may not cover oneself with it (in a blanket)?” I would say one is only forbidden to wear it; the verse says (Lev. 19:19): “It shall not come on you.” If it shall not come on you I would say one may not carry a chest on his back⁸; the verse says “do not wear.” Since a garment is specifically useful to the body, [included are] only things useful to the body. Why was it said that “it shall not come on you?” Rebbi Niḥa bar Sava⁹ 5:13)., Rebbi Joḥanan in the name of Rebbi Zeïra, if there was a large piece of cloth, in a part of which was kilaim and that part was lying on the ground, one cannot cover himself with the other part. I would say, it includes even sea flax¹⁰, even hemp; the verse says “wool and linen”; just as wool cannot have an epithet so nothing else can have an epithet. From where that [wool] has no epithet? Rebbi Joshua ben Levi said, it is written (2K. 3:4) “Mesha‘, the king of Moab, was a nôqēd;” what is a nôqēd? A shepherd! “He delivered to the king of Israel 100’000 lambs and 100’000 wool rams.” Only ram’s wool is called “wool”¹¹.

footnotes: ⁷ In Sifry Deut ⁸ A peddler’s chest full of textiles to peddle to Gentiles. ⁹ A Galilean Amora of the fifth generation, student of R. Jonah. Since R. Zeïra was R. Joḥanan’s student, it is clear that the second name in the list must be “R. Jonah”. In the Babylonian tradition, this is a Tannaïtic statement (Tosephta Kilaim ¹⁰ Shell silk, also called “byssus”, from threads, excreted by shells under water, which harden when exposed to air, used already in antiquity. ¹¹ All others carry the name of the animal from which they come as an epithet.

“Only wool and linen can become impure by mold disease,” for it is written (Lev. 13:47) “on woolen cloth or on linen cloth.” I could think they can become impure whether dyed or natural; the verse says “woolen cloth or linen cloth.” Just as linen is in its natural state so wool must also be in its natural state¹² 13(3–4). It seems that the name of פשתים was used only for undyed linen cloth; dyed cloth had other names.. I might exclude what was dyed by humans but not what was dyed by nature; the verse says (Lev. 13:48): “For the linen and for the wool¹³ 17a) quotes a baraita using the same verse to exclude wool from kilaim of sheep and goats.”, just as linen is white so wool has to be white.

footnotes: ¹² Sifra Paršat Nega‘im ¹³ The implied definite article restricts this to what is certainly called linen and woolen cloth, not, תכלת, ארגמן, תולעת שני, etc. The Babli (Bekhorot

We have stated two rules and they do not resemble one another. We have stated: Only wool and linen are forbidden as kilaim, whether dyed or white. We have stated: Only wool and linen can become impure by mold disease, but only white. Rebbi Jonah from Bostra asked before Rebbi Mana: There, you say “whether dyed or white”, but here you say “but only white”? He said to him, there is a difference because the verse repeated twice “wool, wool”; just as linen is in its natural state so also wool must be in its natural state.

¹⁴ 71b. Rebbi Zeïra said: It is written (Lev. 16:4) “He shall wear a garment of holy bad,” growing singly¹⁵ 1(3) בד is taken to mean “double cloth”.. But wool also grows in single strands¹⁶. It is explained in tradition (Ez. 44:17): “There should be no wool on them when they officiate inside the inner doors¹⁷ cubit (Chapter 8, Note 93)..” Therefore, on the outside wool may be on them. From where that they may wear kilaim? As it says (Ex. 39:28): “The cap of byssus, the hat-turbans of byssus, the cloth trousers of spun byssus, and the belt of spun byssus, blue, purple, and crimson¹⁸.” And it is written (Ez. 44:18): “Linen turbans shall be on their heads, linen trousers shall be on their hips, they shall not belt with sweat.” You infer “byssus” from “byssus”, “byssus” from “turbans”, “turbans” from “turbans”.¹⁹ Just as crimson is made from a living being, so the rest is made from a living being²⁰ (14)], so the material of the series in which crimson appears should be of animal origin. {In Hebrew, the terms חיים and דוח חיים only apply to animals, never to plants.} Therefore, it should be some kind of wool. The next sentence then refers back to the discussion that only sheep’s wool and linen do not need a qualifier in their descriptions.. Just as wool cannot have an epithet so linen cannot have an epithet.

footnotes: ¹⁴ This refers to the priestly garments mentioned in the Mishnah. A parallel is in Babli Yoma ¹⁵ Since בד can mean (1) single strand, connected with Hebrew בדד, Arabic بدّ “to separate”, or (2) linen cloth. It is not explicit in the text that the garments of the High priest for the service of the Day of Atonement have to be of white linen. The meaning (2) of בד is established in this paragraph. In Sifra Aḥare ¹⁶ Nothing here proves that בד means linen cloth, not woolen cloth; this shows that the modern acceptation of בד “cloth (of any kind)” was current in the times of the Yerushalmi. ¹⁷ In order to make the point clear, the verse is slightly misquoted, “inner doors” instead of “the gates of the inner courtyard”. Since the courtyard reserved for the priests had no gates, the sentence is taken as referring to the ṭriqsin ¹⁸ One has to prove that “blue, purple, and crimson” mentioned in the description of the priestly garments and the gobelins of the Tabernacle always refers to blue, purple, and crimson wool. ¹⁹ This proves that שש means “linen cloth”. שש is defined by its use as material for the priests’ turbans, which are described as made of linen by Ezechiel. [The Babli (Note 14) interprets שש to mean “spun six-fold”; this is not known to the Yerushalmi.] ²⁰ Since the red color of crimson is made from insects [Sifra Meẓora‘

Rebbi Jonah, Ulla bar Ismael in the name of Rebbi Eleazar: Blended wool and flax are forbidden. What can one do? One adds more than a pound of camel’s hair and makes it insignificant²¹ somewhat more than a pound of neutral material. This does not apply to woolen or linen threads which together in one garment always constitute kilaim.. Abba bar Rav Huna in the name of Rebbi Jeremiah²²: Blended wool and flax are neutral. Rav said, they are forbidden in mixture. Do they disagree? Rav speaks about the case when he made the material itself into a garment, Rebbi Jeremiah speaks about the case where he wants to mix it with other things.

footnotes: ²¹ It is a general principle in Jewish law that one may not neutralize a prohibited substance by mixing it with a large quantity of permitted material. R. Eleazar notes that the Mishnah here decrees a remarkable exception in that wool and flax blended before spinning can be made acceptable by using for every pound of kilaim ²² He is Rav Jeremiah in the Babli. Since R. Jeremiah already was an authority in Babylonia before the title “Rav” was introduced, the title “Rebbi” is more correct.

Rebbi Hillel ben Rebbi Vales²⁴ had a garment worth 30’000 denar, (he gave it to Rebbi who) found kilaim in it and burnt it. Rebbi Mana had a garment worth 30’000 denar²⁵, cf. Mishnah 4 and Halakhah 4. Reading of the Rome ms:רִבִּי מָנָא הָיָה לוֹ בֶגֶד בִּשְׁלֹשִׁים רִיבּוֹא דֵינָר וּמָצָא בוֹ כִלְאַיִם וִיהָבֵיהּ לְרִבִּי חִייָה בַּר אָדָא אָמַר לֵיהּ זְבָנִית לְמִית וְקִייֵם עֲלוֹי עַד קָרְחָייָה. “Rebbi Mana had a garment worth 30’000 denar in which he found kilaim. He gave it to Rebbi Ḥiyya bar Ada and told him that he had bought it for the dead. He kept it until it got threadbare (probably to sit on it).”. He gave it to Rebbi Ḥiyya bar Ada and told him that he had bought it for the dead. He kept it until he was wrapped in it²⁶. Rebbi Ḥaggai said, Rebbi Samuel bar Isaac brought a garment from the cleaner; there were on it ten threads and he rubbed them off²⁷. Even though they were only clinging to the garment, were not sown on or otherwise permanently affixed and never could be legal kilaim, he insisted of removing all potential kilaim.. Rebbi Ḥaggai said, Rebbi Samuel bar Isaac commanded his house not to put a bale of wool next to a bale of flax because of the fibers²⁸,ae, “fiber, filament”, but also cf. Note 153..

footnotes: ²⁴ Cf. Chapter 1, note 30. Probably Rebbi (Jehudah Nesia) suspected the garment to contain the very expensive Egyptian byssus, used to make transparent garments. The denars here are the worthless money of the military anarchy. ²⁵ Shrouds for the dead may contain kilaim ²⁶ When he had died. ²⁷ The threads might be kilaim ²⁸ The fibers that might be blown from one bale to the next. Latin fibra

“Raw silk and silk noil”. Raw silk is μέταξα³². The Babli, Šabbat 20b translates כלך by either μέταξα or שירא פרנדא, i. e. sera “silk” (Syriac, Aramaic), پَرَنْد (parand, Arabic firind) “silk” (Persian, Arabic). Also compare sera with Latin sericum “Chinese stuff, silk.”. Kalak silk is imperial ‘gbyn³³ 2:1 have אנבין. R. Simson and R. Isaac Simponti read אצבין. In Šabbat, Maimonides explains כלך by “silk”; the expression there is usually taken to mean “silk noil”. Rabban Simeon ben Gamliel explains that the current trade name in the Eastern Mediterranean was kalka, cf. Greek κάλχη, ἥ “murex, purple dye”. The reading אגבין is possibly a contraction from ארגון “purple”; the determination of כלך as “imperial purple” parallels κάλχη. The Yerushalmi seems to define כלך as purple silk (E. G.).. Rabban Simeon ben Gamliel said, I went around among all sea-faring men and they told me that it was called kalka.

footnotes: ³² Greek “raw silk”, early Latin form mataxa ³³ The Rome ms. here has אככין, the mss. in Mishnah Šabbat

“But they are forbidden because of the bad impression.” Rav said that everything forbidden because of a bad impression is forbidden even in the most private room³⁴ 64b, 146b, Beẓah9a, Avodah Zarah 12a this is accepted practice while it is rejected in the Yerushalmi, cf. Roš Šabbat 22:9.. A baraita contradicts Rav: “One should not make a visible fringe of linen dyed with soot, but for mattresses and pillows it is permitted.³⁵.” A baraita contradicts Rav: “If one’s coins were strewn before an idol he should not bow down to collect them lest he look as if he was prostrating himself before the idol. But if it occurred at a hidden place it is permitted.³⁶ are found also in Tosephta Avodah Zarah 6:4,6 and Babli Avodah Zarah12a. Instead of “if it occurred at a hidden place it is permitted”, these Babylonian sources read: “If it cannot be seen it is permitted.” This is reinterpreted in the Babli to mean: “If he can arrange it so that he will not be seen bowing down to (or kissing) the idol, it is permitted,” for example by collecting the coins kneeling with his back to the idol. Such a reinterpretation is impossible in the Yerushalmi’s version.” A baraita contradicts Rav: “In a fortified place one should not put his face on gargoyles in the form of faces lest he look as if he was kissing an idol. But if it occurred at a hidden place it is permitted.” A Mishnah contradicts Rav: “One does not slaughter into a pit in the ground but he may dig a pit in his house so that the blood may be collected there. In public, he should not do it so as not to imitate the sectarians.³⁷ 2:9, Babli 41a. It is not known to which sect the Mishnah refers. The Babli does not count the Mishnah as contradicting Rav.” A baraita contradicts Rav: “Once he arrived at the outermost courtyard he may spread them out in the sun but not where it is generally visible.³⁸ 146b, speaking of a man whose clothes got wet on the Sabbath who might be suspected of having washed them that day. In the version of the Babli, Rebbi Eliezer and Rebbi Simeon prohibit spreading out any clothes at all.” A baraita contradicts Rav: “One does not pour water on the Sabbath into a sewage pipe covered the length of four cubits.³⁹ 8:10, a baraita permitting to pour the water in wintertime Babli Eruvin 88b; a parallel text Eruvin 8:10 (fol. 25b). The situation referred to is a sewage pipe leading away from a courtyard. The water poured out in the courtyard will run into the pipe and flow away into the public domain. While no Sabbath prohibition has been violated by pouring out water in one’s own private courtyard, the water flowing in the pipe will give the impression that it was poured into the public domain, a desecration of the Sabbath. The rabbinic prohibition of pouring water does not apply if either the pipe is covered all the way or if the pipe was carrying water before anything was poured out into the courtyard.” We have stated on this: If water was flowing in it it is permitted, in the winter it is permitted. If aquaeduct pipes spout it is forbidden. Bar Qappara stated that if it occurred at a hidden place it is permitted⁴⁰. All these statements contradict Rav and he cannot explain them.

footnotes: ³⁴ In Babli Šabbat ³⁵ Since linen usually is bleached, not dyed, this will look like wool. Nevertheless, such decorations are permitted in the bedroom and only forbidden where others may see them and suspect the owner of wearing kilaim ³⁶ This and the following baraita ³⁷ Ḥulin ³⁸ Babli Šabbat ³⁹ A similar text in Mishnah Eruvin ⁴⁰ Against the opinion of Rav. This statement is not in the Babli.

“It is permitted for mattresses and pillows.”⁴¹ in the preceding paragraph. The reasons are explained in the last paragraph of this Halakhah. That means if they are empty but if stuffed they are forbidden. When they are put on a stone bench, but on a bed they are forbidden even empty.

footnotes: ⁴¹ Quote from the baraita

If somebody was walking in public and discovered that he was wearing kilaim. Two Amoraïm, one said he is forbidden⁴², the other one said he is permitted. The one who said he is forbidden, because it is a word of the Torah. The one who said he is permitted follows what R. Zeïra said: The dignity of the public is important enough to temporarily override a prohibition⁴³ 19b, Megillah 3b this statement is anonymous, possibly tannaïtic, and unopposed. In the Babylonian version, the reason is self-esteem (כבוד הבריות) rather than the dignity of the public..

footnotes: ⁴² He has to strip off the garment immediately. ⁴³ In the Babli, Berakhot

It was stated: One does not investigate for a dead person²⁵, cf. Mishnah 4 and Halakhah 4. Reading of the Rome ms:רִבִּי מָנָא הָיָה לוֹ בֶגֶד בִּשְׁלֹשִׁים רִיבּוֹא דֵינָר וּמָצָא בוֹ כִלְאַיִם וִיהָבֵיהּ לְרִבִּי חִייָה בַּר אָדָא אָמַר לֵיהּ זְבָנִית לְמִית וְקִייֵם עֲלוֹי עַד קָרְחָייָה. “Rebbi Mana had a garment worth 30’000 denar in which he found kilaim. He gave it to Rebbi Ḥiyya bar Ada and told him that he had bought it for the dead. He kept it until it got threadbare (probably to sit on it).” nor in the house of study⁴⁴. Rebbi Yose was sitting and teaching where a dead body was present. He did not say anything either to those who left or to those who remained sitting⁴⁵ Halakhah 3:1 (Notes 68,69). The story is inserted here to emphasize the statement of R. Zeïra, that in the house of study one tolerates not only temporary transgression of the law of kilaim but also of the prohibition of defilement of Cohanim.. Rebbi Immi was sitting and teaching when one said to his neighbor: you are wearing kilaim. Rebbi Immi told him: strip yourself of your garment and give it to him.

footnotes: ²⁵ Shrouds for the dead may contain kilaim ⁴⁴ A place of public assembly. ⁴⁵ Cf. Berakhot

It was stated: There is no provisional kilaim in the Temple⁴⁶, he was not permitted to wear priestly garb outside the Temple precinct even for a second. In the Babli, Tamid 27b, there is a dispute whether the belt of a simple priest was kilaim.. But did we not state⁴⁷ 1:16, formulated only for the High Priest. A parallel in Babli Zebaḥim 20b is formulated for a common priest: “If he stepped outside the wall of the courtyard, if it was for any length of time …” It is explained that he stepped outside to relieve himself. Since the lavatory for priests was subterranean (Mishnah Tamid 1:1), not holy and not profane, the prohibition of kilaim does not apply there.: A Cohen who stepped outside to talk with somebody, if it was for any length of time he needs immersion, if it was for a moment he needs to wash hands and feet⁴⁸ ever arise? The answer is that this was possible only for the High Priest on the Day of Atonement when he wore linen garments; he might not leave the precinct if he wore his “golden” garments that were all kilaim except for his hat. It is reported in Mishnah Yoma that sometimes the High Priest spoke to the king (or a visiting foreign king) during the few breaks he had on the day of Atonement.? One for the golden garments, the other for the linen garments.

footnotes: ⁴⁶ Since the belt of the Cohen was kilaim ⁴⁷ Tosephta Kippurim ⁴⁸ If the Cohen is forbidden to leave the Temple precinct in his priestly garment, how could the case of the baraita

(Lev. 19:19) “[Kilaim cloth] shall not come upon you.” You are permitted to spread it out under you but the Sages said one should not do it lest one thread should be over his flesh⁴⁹ 4(18), Babli Beẓah 14b. The Babli is much more restrictive and decrees that one may not sit on a kilaim carpet even if the latter is covered by ten layers of unobjectionable material..

footnotes: ⁴⁹ Sifra Qedošim Pereq

MISHNAH: Hand towels, scroll wraps⁵⁰ even for R. Eliezer., towels of the bath attendant⁵¹ are not subject to kilaim. Rebbi Eliezer forbids. Barber’s towels are forbidden for kilaim⁵².

footnotes: ⁵⁰ The covers of Torah scrolls. Wrappers of other book scrolls are not subject to kilaim ⁵¹ The סַפָּג is the bath attendant using the סְפוֹג, Greek σπόγγος “sponge”. ⁵² These are put on the client’s shoulders and breast, they are “on him”.

HALAKHAH: “Hand towels, etc.” There⁵³ 24:12. The entire chapter deals with classification of the types of impurity of כלים, i. e., vessels, tools, and garments. Vessels can only acquire original impurity if they are made to be sat on; they become actually impure if a person with gonorrhea sits on them, if they carry his “load”. In all other cases, vessels can only acquire derivative impurity; this is exemplified by a vessel standing in the same tent with a corpse. Hence, “impure by the dead” in these Mishnaiot simply means “may acquire derivative impurity.” Vessels or textiles that are only used to serve other vessels, not humans directly, cannot become impure (Mishnah Kelim 16:7). Cf. also Demay, Chapter 2, Note 136, and above Chapter 2, Note 180., we have stated: “There are three kinds of towels. Hand towels may become impure by load; scroll wraps may become impure by the dead; the wrappings of the Levites’ harps⁵⁴ are always pure.” Rebbi La in the name of Rebbi Joḥanan, because one may put them on the pillow and sleep on them. Rav said, because he puts them under his upper arms⁵⁵.

footnotes: ⁵³ Mishnah Kelim ⁵⁴ The mss. of the Maimonides tradition read “wrappings (of the dead) and covers of Levites’ harps.” ⁵⁵ A reason has to be found why hand towels are considered manufactured for the purpose that either one should sit or lie on them or exert pressure (“load”) on them, for only this can make them susceptible to the impurity of “load”.

Rav said they⁵⁶. are forbidden and practice follows him who forbids. Why does he not say one follows Rebbi Eliezer. There are Tannaïm who switch their statements⁵⁷ 5:17, R. Meïr presents the text of the Mishnah, R. Jehudah switches the names and says that the Sages forbid. In a dispute between R. Meïr and R. Jehudah, practice as a rule follows R. Jehudah..

footnotes: ⁵⁶ The three kinds mentioned as not under the laws of kilaim ⁵⁷ In Tosephta Kilaim

Rebbi Joḥanan put a cloth on his garment. Is that not forbidden because of kilaim? [He did it] so that his garments should not wear out⁵⁸. Rebbi Zeriqan said, they gave Rebbi Avina an egg on a towel containing kilaim, but he did not accept it because of⁵⁹ to protect his hands from the heat of the egg. “they⁶⁰ garments. should not intend to use them as protection from the sun in summer and from the rains in winter.”

footnotes: ⁵⁸ He never wore them as garment. ⁵⁹ Mishnah 5; he did not want to use kilaim ⁶⁰ Sellers of kilaim

“Scroll wraps.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Because he makes them into a kind of container⁶¹. However, the reason is not that they are only to serve other vessels (cf. Note 51) because in that case there would not have been any need to specify them in the Mishnah. and puts his Torah scroll on them. Rebbi Abba Rebbi Ḥiyya bar Joseph in the name of Rav: Because he uses it to warm his hands⁶² 14b, this reason is given for the requirement that curtains may not contain kilaim.. Rebbi Abun bar Ḥiyya said to Rebbi Abba: Without that would it not be forbidden because of kilaim? He said to him, is not Rav the author? And Rav said they are forbidden and practice follows him who forbids⁶³. Rebbi Jonah said to Rebbi Abba, and why did you not say to him that he removes it full⁶⁴ (Babli Megillah26b); R. Abba points out that adoption of that Babylonian standard would invalidate Rav’s reason to apply the standard of kilaim to wrappers of Torah scrolls.. If he had said to him, would it not be forbidden for usufruct, what could you have said to him?

footnotes: ⁶¹ Greek θήκη. R. Jonathan follows the text of our Mishnah that scroll wraps are not subject to kilaim ⁶² In Babli Beẓah ⁶³ Rav gives the reason why he rules following R. Eliezer in the Mishnah. ⁶⁴ The Torah scroll is put into its ark or chest wrapped in its wrapper. Since the wrapper is dedicated to a holy object, it should become forbidden for all profane use and the reason given by Rav could not possibly apply. The prohibition of the use of ancillaries to holy objects is explicit in a Babylonian baraita

“Towels of the bath attendant,” sometimes seeing his teacher he wraps himself in them⁶⁵ is forbidden for bath towels.. Rebbi Abbahu in the name of Rebbi Joḥanan: women’s bath towels⁶⁶ 5:16); there the term is בלארי Latin balnearia,ium, n. “bathing utensils.” The Tosephta adds that these are not subject to kilaim only if they are pieces of cloth, not sewn. are not subject to kilaim. Women’s bath towels are the same as men’s bath towels. What are men’s bath towels? The rabbis of Caesarea say, אנטיטיה⁶⁷ (adj.) "belonging to a swimmer" (E. G.).. Towels of the bath attendant, that means if he intends them as clothing, but if he does not intend them as clothing, not about that⁶⁸ does not apply. Since the reason for following Rav here applies only to men, even Rav has to agree that women’s towels may contain kilaim..

footnotes: ⁶⁵ Hence, we follow Rav in his ruling that kilaim ⁶⁶ R. Joḥanan’s statement is a Tosephta (Kilaim ⁶⁷ In Mo'ed Qatan 3:2 (fol. 82a) the reading is אנטינייא. One might derive the word from Syrian Arabic نطا נטא "to be wet"; the meaning would be wet towels. Another possible derivation is from Latin natatorius ⁶⁸ The prohibition of kilaim

MISHNAH: Shrouds of the dead and the pack-saddle of the donkey do not fall under kilaim. One should never carry a pack-saddle on his shoulder even to transport garbage. Sellers of clothing sell in the professional way¹³⁷ cloth over their arms to present it to Gentile buyers. They may not use that cloth to shield themselves from the sun., but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones¹³⁸ Halakhah 6:8. let them hang over their shoulder on a stick. Tailors sew in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones sew on the ground.

footnotes: ¹³⁷ They may put kilaim ¹³⁸ For this meaning of צנוע cf. Demay

HALAKHAH: “Shrouds of the dead, etc.” It is written (Ps. 88:6): “Among the dead is freedom.” When a person dies he becomes free from the Commandments.

Rebbi commanded three things on his death-bed⁷⁰ 103. Since the Mishnah mentions shrouds, there follows a lengthy insertion about burials.: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should serve me in my death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …⁷¹ 12:3: “If a widow said, I cannot possibly move from my husband’s house, the heirs may not say, go to your father’s house and we shall support you there, but they support her and give her an apartment corresponding to her standard of living.” The Mishnah does not require that the widow keep the identical apartment she occupied during her marriage, only an equivalent one. In the tradition of the Babli, Rebbi’s widow was not the mother of his children, his heirs.” Rebbi Dositheos⁶⁹ 12:3 (fol. 35a), ר׳ דוסא. In the parallel Gen.rabba 100(3), ר׳ דוסתאי, Dositheos. The text in Gen.rabba seems to be the original text from which the one here is an abbreviation. said, that they should not say, this is the house of the patriarchate and must serve the patriarchate⁷².rabba, the argument would have been valid if the house of the patriarch had been built with public money. But since Rebbi built his house with his own money, his successor could not occupy this house.. Rebbi Eleazar bar Yose said, as we have stated⁷³ 103a and, in shortened form, in Tosephta Ketubot 11:5: The woman whose husband died lives in the houses she lived in during her husband’s lifetime, uses slaves and handmaidens, silver and gold vessels she used during her husband’s lifetime, for so he writes to her (in the marriage document): You shall live in my house and be supported by my property as long as you are a widow in my house.: “She lives in the houses just as she lived while her husband was overseas, she uses silver and golden vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels⁷⁴.cit. 103b) explains that in small villages the crowds are too small to give the honor due.. “He who served me during my lifetime should serve me in my death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom⁷⁵362.) In Gen. rabba, the explanation is that the body should decompose rapidly. It is talmudic doctrine that the soul suffers during decomposition of the body and, except for those sinners whose place is in hell, the suffering stops when only the bones are left (Babli Berakhot 18b).. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come⁷⁶. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan⁷⁷ 924 reads: R. Jonathan.: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal⁷⁸ Yerushalmi 3:13 (fol. 22b), Babli 38a]. turns itself around like clay, they appear in dress.” Antoninus⁷⁹ asked Rebbi, what is the meaning of “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it⁸⁰ 90b, bottom..

footnotes: ⁷⁰ In addition to the two Yerushalmi sources mentioned in the previous Note, there is a Babylonian source Ketubot ⁷¹ Mishnah Ketubot ⁶⁹ In the parallel in Ketubot ⁷² In the opinion of Gen ⁷³ The Babylonian version is in Babli Ketubot ⁷⁴ That there should not be competition among places which were not really able to provide decent eulogizers. The Babli (loc ⁷⁵ (Cf.Šulḥan ‘ārûkh Yôrē Dē‘ā¶ ⁷⁶ At Resurrection. ⁷⁷ The quote in Yalquṭ Sim‘oni Job ⁷⁸ The “seal” of a person are the characteristics differentiating him from all others: voice, looks, and thinking [Sanhedrin ⁷⁹ A Roman emperor of the Severan dynasty who reputedly was a crypto-Jew. Since all emperors of that dynasty adopted the name of Antoninus together with that of Augustus, speculations about the identity of this Antoninus are rather futile. ⁸⁰ God will not only create the flesh as described in Ezechiel’s vision of the dry bones but the clothing with it, as He did for Adam. An echo of this discussion is in Babli Sanhedrin

Rebbi Joḥanan⁸¹ 114a, R. Yannai. The reading here is confirmed by the second sentence, since R. Joshia was a student of R. Joḥanan. commanded: Dress me in beige⁸², not white and not black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks⁸³. rabba 100(3) has אלבשוני דרדסאי “dress me in my socks,” which may be the best reading. If נרס is a genuine word, it should be Arabic مَرَسَة מדסה “cord, rope”. The messianic idea of bodily resurrection with the dead fully clothed and equipped is not part of actual Jewish burial customs. (But a strange echo of these discussions appears in Heine’s poem about a dying veteran of Napoleon’s failed Russian campaign, who wants to be buried in his native France, wearing his military decorations, gun in hand, sword by his side. He plans to rise from his grave fully armed, ready to protect his Emperor, who at the time was widely regarded as a messianic figure: Das Ehrenkreuz am rothen Band Sollst du aufs Herz mir legen; Die Flinte gieb mir in die Hand, Und gürt mir um den Degen. Dann steig’ ich gewaffnet hervor aus dem Grab, Den Kaiser, den Kaiser zu schützen! (H. Heine, Romanzen, Die Grenadiere). (E. G.)}, put my shoes on my feet and a walking stick in my hand, lay me on my side, when the Messiah comes I shall be ready.

footnotes: ⁸¹ In the parallel Babli Šabbat ⁸² In the parallel Ketubot 12:3 (fol.35a), בורידיקא. This cannot mean “pink” since “rose colored” in the Yerushalmi is ורדינון, Greek ῥόδινος. Since יריר means pus, יריריקא is taken to mean “pus colored”. ⁸³ The word נרס is not in the dictionaries. The Rome ms. has here לא לבשון לי דרסי “do not dress me in wornout (shoes)” but Gen

The⁸⁴ Yerushalmi 12:3 (fol. 35a), Babli 104a. people from Sepphoris said: We shall kill anybody who tells us that Rebbi died. Bar Qappara associated with them, his head covered and his garments torn. He said to them: Earthlings and angels held the Tablets of the Covenant; the angels were stronger and they took away the Tablets. They said to him: Rebbi died. He said to them: You said it. They tore their clothes and the sound of the tearing was heard at Goffta⁸⁵ 7:1). at a distance of three mil.

footnotes: ⁸⁴ Parallels Ketubot ⁸⁵ An unidentified place which had a synagogue (Nazir

Rebbi Nahman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed⁸⁶. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller⁸⁷. When the latter heard this, he ascended the roof, threw himself down, and died. There came a voice and said, including the fuller.

footnotes: ⁸⁶ To announce the following morning. This clause is missing in the Rome ms. In the parallel in the Babli, only the last two sentences of this paragraph appear. ⁸⁷ In the Babli it is explained that during Rebbi’s stay in Sepphoris, the fuller appeared every day in his court but on the day Rebbi died, the fuller was absent for some reason.

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache⁹¹ 85a. There, the calf ran to hide itself in Rebbi’s garment but did not talk to Rebbi. In the parallel Gen.rabba 33(3), the calf is said to have been bellowing “as if to say, save me!”? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

footnotes: ⁹¹ Parallel in Babli Baba Meẓi‘a

Rebbi⁹².rabba 33(3). was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him⁹³6:1, Babli 66a; Babli Baba Meẓi‘a 85a. The family of Hillel traces its origins to a woman of Davidic origin. The Heads of the Diaspora are the descendants of King Joiachin.. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him⁹⁴ 16b, the reason for R. Ḥiyya’s disgrace is that he disregarded Rebbi’s injunction not to teach Torah in a public place (market or street). As noted in the next paragraph, R. Ḥiyya (and his sons) spent most of their time in outreach programs to the unlearned.. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah⁹⁵. rabba, it is added that he taught Rav all the rules in which Babylonian tradition differs from the Galilean, things he could not teach in Rebbi’s academy. In Yerushalmi sources, Rav is always called “son of R. Ḥiyya’s sister.” In Babylonian sources, Rav is called “son of R. Ḥiyya’s half-brother and half-sister.” In Mo‘ed Qaṭan it is added that R. Ḥiyya taught not only Rav but also R. Abba bar Ḥana, nephew from a full brother..} At the end of thirteen years and thirty days⁹⁶.rabba: At the end of these thirty days (when R. Ḥiyya could appear again before Rebbi following the rules of temporary bans)., Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

footnotes: ⁹² Gen ⁹³ The ancestor is Hillel, Pesaḥim ⁹⁴ In the Babli, Mo‘ed Qaṭan ⁹⁵ InGen ⁹⁶ In Gen

Rebbi Assi⁹⁷ fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw him, his hands trembled and his eyes were dimmed⁹⁸ 12:3 (fol. 35a), “he saw one of his court, and a Cohen was lying next to him.”. If you say that Rebbi Assi was an insignificant person, one weaver came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the weaver], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he stopped feeling bad and said, maybe he did study Torah more than I did. They said to him, he spread Torah more than you did⁹⁹ 85b, R. Simeon ben Laqish was not able to find the cave in which R. Ḥiyya was buried; there it is explicit that “they” who argue with him are heavenly voices. and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach¹⁰⁰ 85b)..

footnotes: ⁹⁷ Since he is a student of R. Joḥanan, he must be the Amora usually called Yasa, Assi in the Babli. ⁹⁸ In the parallel Ketubot ⁹⁹ In the Babli, Baba Meẓi‘a ¹⁰⁰ He was a Babylonian, emigrating from rich Babylonia to poor Galilee. He reorganized elementary education in Galilee (Baba Meẓi‘a

When Rav Huna, the Head of the Diaspora¹⁰¹ Qaṭan 25a, the story is told only about “Rav Huna” without a title, but in all versions of Seder Olam zuta, the person whose coffin (i. e., the ossuary) was buried next to Rebbi Ḥiyya is Rav Huna, Head of the Diaspora. In one of the versions, this Rav Huna has a great-great-grandfather Rav Huna. In R. Sherira Gaon’s letter (ed. Neubauer, p. 30), the second Rav Huna buried in Israel is called “from the family of the heads of the Diaspora”; he died in 608 Sel. = 296 C. E., died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them¹⁰². They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak¹⁰³ 12:3 (fol. 35a), עמית “if I become blind”, cf. Arabic עמי “to be blind”. you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.¹⁰⁴” He [R. Ḥaggai] lifted his eyes to look, it was said to him turn around, turn around. He heard the voice of Rebbi Ḥiyya the elder who said to his son Rav¹⁰⁵103b, Zevaḥim 19a, many mss. give Jehudah the title “Rebbi”. Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there and his years were doubled¹⁰⁶.

footnotes: ¹⁰¹ He obviously cannot be identical with the Rav Huna in the story of Rebbi. The Babylonian traditions about the Heads of the Diaspora are quite confusing. In the Babli, Mo‘ed ¹⁰² R. Ḥiyya was related to the Davidic dynasty. ¹⁰³ In the parallel Ketubot ¹⁰⁴ This implies that R. Ḥiyya had been buried in the burial cave of Joseph, near Sichem. They seem to imply that there is no place for Rav Huna there. ¹⁰⁵ The sons of R. Ḥiyya, Jehudah and Ḥizqiah, while leaders of their generation, usually are mentioned without title. In the Babli, Eruvin ¹⁰⁶ In the version of the Babli, R. Ḥaggai (Ḥagga) ran into a wall of fire and left the ossuary of R. Huna standing at the entrance to the cave.

¹⁰⁷.rabba 96(7), Tanḥuma Wayeḥi 3, Tanḥuma Buber Wayeḥi 6, Pesiqta rabbati 1, fol. 2b. Only Ketubot 12:3 (fol. 35b) has the same language as here. Babylonian sources Ketubot 111a, Yoma 71a. It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would be? Rebbi Eleazar gave an inner reason, Rebbi Ḥanina gave an inner reason, Rebbi Joshua ben Levi gave an inner reason¹⁰⁸. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings¹⁰⁹; there is cheap (food), there is satiety. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in the diaspora would lose out! Rebbi Simai said, the Holy One, praised be He, makes the earth erode before them and they roll like wine barrels¹¹⁰. rabba: “He makes cavities in which they move”.. When they arrive at the Land of Israel their souls return to them. What is the reason? (Ez. 37:12) “I shall deposit you on the territory of Israel¹¹¹,” (v. 14) “give My spirit into you, and you will live.”

footnotes: ¹⁰⁷ There are many parallel treatments of the topic of this paragraph. Uncharacteristically, the different sources of the Yerushalmi tradition all have their own formulation; they borrow the idea but not the language: Gen ¹⁰⁸ Note that the chronological order is inverted. In most other sources, the argument of R. Simeon ben Laqish is attributed to R. Eleazar. ¹⁰⁹ These are not part of the Land of Israel, at least not in the geography of the Second Commonwealth. Hence, the verse cannot apply to this world but must apply to the Future World which in the Yerushalmi is identified with the Days of the Messiah. ¹¹⁰ In Gen ¹¹¹ In the verse: “I shall bring you to the territory of Israel.” The return of the body precedes the return of life by two verses.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua ben Levi: Even those like Jeroboam ben Nabat and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it¹¹² (cf. Note 105), contradicts Mishnah Sanhedrin 10:2 which excludes three kings (Jeroboam, Ahab, Manasseh) from the Future World; it is in line with the Babli’s conclusion in the name of “those looking for hints”, Sanhedrin 104b–105a.. We have stated in the name of Rebbi Jehudah¹¹³ 54a (Seder Olam 27), this statement is attributed to R. Yose. In the old Yerushalmi source, Ekhah rabbati,Petiḥah (towards the end), the name is R. Jehudah. In Pesiqta deRav Cahana (Buber) p. 114a, it is R. Simeon bar Ioḥai.: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the Samaritans in it do¹¹⁴ 12:3 (fol. 35b)] to incomprehensibility. The full text is preserved in Ekhah rabbati and Pesiqta deRav Cahana: זורעין אותה מטליות מטליות זורעין כאן והיא נשרפת זורעין כאן והיא נשרפת. “They sow it pieces by pieces. They were sowing here and it was burned, they were sowing there and it was burned.”? Pieces, pieces and it was burned.

footnotes: ¹¹² Once judgment is executed, the sinner is free from his sin. This opinion, spelled out in detail in Pesiqta rabbati ¹¹³ In the Babli, Yoma ¹¹⁴ Since the Samaritans were settled in Samaria by the Assyrian kings and were there when the Jews returned from Babylonia, they must somehow have survived in the meantime. The answer is shortened here [and Ketubot

It is written¹¹³ 54a (Seder Olam 27), this statement is attributed to R. Yose. In the old Yerushalmi source, Ekhah rabbati,Petiḥah (towards the end), the name is R. Jehudah. In Pesiqta deRav Cahana (Buber) p. 114a, it is R. Simeon bar Ioḥai. (Jer. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there¹¹⁶.” Rebbi Abba bar Zemina said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial here atones for death there.

footnotes: ¹¹³ In the Babli, Yoma ¹¹⁶ Since the passage is a curse upon Pashḥur, dying in Babylon and being buried there are two separate curses.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet guarantee to put him where he is wanted¹²¹ 53a quotes the statement in the name of R. Joḥanan.. It is written (1K. 22:20) “Who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries¹²² (1K. 4:4). In rabbinic Hebrew, סופר means “scribe”; late Latin secretarius.. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space¹²³. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos¹²⁴ were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones¹²⁵ 56a, Sanhedrin 37b. It is based on the biblical law of exile for the homicide.. He [the angel of death] went and took them from there.

footnotes: ¹²¹ A parallel in Babli Sukkah ¹²² Eliḥoref and Aḥiah the sons of Shisha were Soferim ¹²³ In the parallel in the Babli, Solomon sends them to the mythical city of Luz whose inhabitants never die, but the Angel of Death takes them at the entrance gate. ¹²⁴ A Tanna of the fourth generation, reputed to speak Latin like a Roman. Late Hellenistic Greek στροβιλᾶς, ᾶ, ὁ “dealer in pine cones” but, since pine cones were used in pagan worship, it might be better to derive the name from Greek ἀστραβηλάτης, ου, ὁ “muleteer”. ¹²⁵ The doctrine that exile atones is found in Babli Berakhot

Ulla was an emigrant. He was dying there and started to cry. They said to him, why are you crying? We shall bring you to the Land of Israel. He said to them, how does this help me? I am losing my pearl in an impure land. One cannot compare one who expires in the bosom of his mother to one who expires in the bosom of a strange woman¹²⁶. Rebbi Meïr was dying in Assos. He said, tell the people of the Land of Israel, there is your Messiah¹²⁷. With all that, he said to put his bier on the sea-cape¹²⁸ since it is written (Ps. 24:2): “For He founded it on seas, based it on rivers.”

footnotes: ¹²⁶ Ulla seems to hold that dying outside the Land of Israel is detrimental only for an inhabitant of the Land. ¹²⁷ It is not clear what the sentence means. The consensus of the commentators is that he sent there so a delegation should come and return the bones of the most famous teacher of his time to the Land, and that his burial on the sea shore was only a temporary measure. ¹²⁸ Since Assos (Behramkoi) is on a high cliff, he probably wanted to be buried in a place from which the sea could be seen. גיף is the same as Syriac כיף “rock.” The verse given as the reason leads to the digression about the seas and lakes of the Land of Israel.

“Seven seas surround the Land of Israel¹²⁹ but also in Babli Baba Batra 74b, Midrash Psalms 24, and, as a secondary source, YalquṭPsalms 24. The latter source and the Munich, Rome and Hamburg mss. of Baba Batra have “lake Paneas” (Banias) instead of “lake of Apamea”. The pool of the Jordan source at Banias is in the Land of Israel, Apamea is in Northern Syria (but Ḥomṣ is also in Syria). The ocean is the Mediterranean, Lake Tiberias is Lake Genezareth, the salt sea is the Dead Sea. Lake Ḥuleh in Greek sources is lake Samokhonites. What is missing in the list is Birket Ram on the Golan heights and possibly a pool at Ḥamat Gader, mentioned in Babli Šabbat 109a. Since lake Samkho is lake Ḥuleh, ימא דחולתא “the lake of the dunes” cannot be Lake Ḥuleh but might have been a swamp in the plain between Haifa and Acco since in Yalquṭ it is called “the lake of Acco”.: The ocean, lake Tiberias, lake Samkho, the salt sea, lake Ḥolata, lake Sheliat, lake Apamea.” But does there not also exist the lake of Ḥomṣ? Diocletian dammed up rivers and created it. It is written (Num. 21:20): “Looking down on the desert.” Rebbi Ḥiyya from Biria¹³⁰ said, if one ascends the desert mountain one finds the likeness of a sieve in lake Tiberias, that is the well of Miryam¹³¹, Chap. 5). The version בארה in the Rome ms., instead of בורה, is an intrusion of Babylonian traditions. The parallel in Babli Šabbat 35a identifies the mountain as Mount Carmel. As noted by the editor of Kaftor waPeraḥ (p. קלט), this is an intrusion from the preceding mention of Mt. Carmel (cf. Yerushalmi Berakhot p. 54) since the Munich ms. of the Babli identifies the sea as Lake Tiberias. The original name of the mountain in the Babylonian tradition is lost. The place of Balaam’s vision must have been near the Dead Sea, not Lake Tiberias.. Rebbi Joḥanan said, the rabbis estimated it and it is assessed opposite the middle gate of the old synagogue of Sarongin¹³², יסרוטגין. The place is unidentified..

footnotes: ¹²⁹ The list is not only in the parallel in Ketubot ¹³⁰ An otherwise unknown Amora. ¹³¹ The well accompanying the tribes of Israel during their forty years in the desert (Seder Olam ¹³² In Ketubot

Rebbi Bar Qiria¹³³.rabba 97 as well as Tanḥuma Wayeḥi it is Rebbi (R. Jehuda II Nesia) and R. Eleazar. In Pesiqta rabbati 1 it is (a likewise unknown) R. Beroqia and R. Eleazar. and Rebbi Eleazar were talking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination¹³⁴” during your lifetime, “you came and made My Land impure¹³⁵” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.¹³⁶ Psalms 116 directly connects Deut. 32:43 with the earlier statement that even Jeroboam and people like him have a part in the Future World.”

footnotes: ¹³³ An otherwise unknown Amora. The name tradition of this paragraph is thoroughly unsatisfactory. In Gen ¹³⁴ Since you did not live in the Land. ¹³⁵ By the impurity of the dead. ¹³⁶ Therefore, one puts earth from the Holy Land into or on a coffin even for burial outside the Land. Yalquṭ

MISHNAH: Birsīm¹³⁹. 234 the readings are בורסים in most sources, but also בירסין, בידסרין, in Tosephta Kelim Baba batra 5:11 בורסין. Arukh reads בדס. Since the word itself was no longer understood by the Amoraïm, the explanation is given in the Halakhah., Burdesīm¹⁴⁰ בורדסים, ברדסין, בירדסין, כרדסין, בררסין. In Tosephta ברתסין., and Dalmatian garb as well as pinon¹⁴¹ shoes one should not wear unless one checks them. Rebbi Yose says, those coming from the sea shore in maritime countries do not have to be checked because usually they are made from hemp. Padded¹⁴² shoes have no problem with kilaim.

footnotes: ¹³⁹ In the Leyden ms. הבדסים, the Rome ms. היכרסין, the Cambridge ms. of the Yerushalmi Mishnah הבידסין, some Genizah fragments הבידסין. In Sifry Deut ¹⁴⁰ Reading of most Mishnah mss.; the only variant is הברדיסין. In Sifry ¹⁴¹ Mishnah readings פונון, פיבון and Rome ms. פיטין. The common explanation is from Greek πῖλος, ὁ, “felt (as lining of helmets, shoes, etc.); felt cloth”, but felt is commonly called לבד in Mishnah and Tosephta; the Halakhah defines these “shoes” as socks. ¹⁴² The Mishnah mss. of the Maimonides tradition, the Rome ms., and the Leyden text in the Halakhah, all read זדב, this has been taken as the basis of the translation.

HALAKHAH: Bursīn are birri¹⁴⁴, i,m., also birrum, i,n. raincoat of silk or wool, mentioned in Ed.Diocl; garments in the style of the Gallic tribe of the Burri. In Sifry(loc.cit. 137) the garments are described as “not rectangular”; the Gallic tribes wore trousers and jackets, rather than togas.. Burdesīn are delma¹⁴⁵, “to wrap around”, cf. Turk. dolman “furtrimmed military jacket”; the dictionary explanation looks like an anachronism. R. Isaac Simponti reads הולמא.. Dalmatian garb are short sleeved tunics and overcoats. Pinon shoes are socks¹⁴⁶ “stockings”..

footnotes: ¹⁴⁴ Latin birrus ¹⁴⁵ The Rome ms. has דלמא but this is the Rome scribe’s usual style for the rhetorical דֵילֹמָא. The dictionaries explain the word from from Byzantine δουλαμά “loose garment, wrapping garment”; this would fit the context but H. L. Fleischer has shown that δουλαμά is derived from Turkish dolamak ¹⁴⁶ Maimonides, while declaring his ignorance as to the meaning of these words, declares all four pieces of garment to be woolen calze

“Rebbi Yose says, those coming from the sea shore in maritime countries.” Does this mean “from the sea shore and from overseas countries” or “from the seashore of maritime countries”? Since it was stated: For example, Tyre and its surroundings, Caesarea (maritima) and its surroundings, it means “from the seashore of maritime countries”.

“They do not have to be checked.” That means in earlier times when flax was not found everywhere. But today, when flax is found everywhere, they need to be checked.

“Padded shoes”. There are places where they are padded from the outside¹⁴⁹. As Rebbi Zeïra said to Rebbi Abba bar Zemina to tell Bar Rishon¹⁵⁰ not to sew his shoes with flax but with [leather] strips. Rebbi Zeïra agrees that if one bound a woolen belt over a linen garment that would be permitted, for if he makes himself thin, it will fall down.

footnotes: ¹⁴⁹ So that it should be clear that the shoes are not wholly made of leather. ¹⁵⁰ Probably the shoemaker’s father was called בכור, Primus, or Protos.

They asked before Rebbi Illaï: May one sew one’s shoes with flax? He said to them, because of Rebbi Zeïra, for Rebbi Zeïra said it is forbidden. Rebbi Illaï will agree that it is forbidden to wear woolen socks over linen socks since he cannot take off the inner ones unless he first takes off the outer ones. The father of Rav Safra asked Rebbi Zeïra: May one put coins in a woolen bag and tie it with a linen thread, or put coins on a linen cloth and tie it with a woolen thread? He said to him, does the rabbi not know Rav Huna? For Rav Huna said, it is forbidden. Rebbi Avina said, it is forbidden. Samuel said, it is permitted. Rebbi Jacob bar Ada in the name of Rebbi Yasa said, it is permitted.

MISHNAH: Only spun and woven cloth is forbidden because of kilaim since it is said (Deut. 22:11): “Do not wear šaʻaṭnez”, anything carded, spun, or woven¹⁵¹. Rebbi Simeon ben Eleazar said, he has turned aside and turned his Father in Heaven against him¹⁵². Felt is forbidden because it is carded. A woolen border¹⁵³ on a linen garment is forbidden because it goes around like the woven part. Rebbi Yose says, woven ropes are forbidden because he stitches them before he ties them¹⁵⁴. One should not bind a strip of wool on one of linen to gird his hips even if a leather belt is in between¹⁵⁵.

footnotes: ¹⁵¹ The word שעטנז of unknown etymology is taken as an abbreviation and split into three: שע ט נז. Maimonides declares נוז “to weave” as Armenian. The Halakhah will show that the conjunction ו has to be understood as “or”, not as “and”. ¹⁵² This homily takes נז as shorthand for נלוז. ¹⁵³ This meaning of פיף is attested to by all Gaonic sources and the commentaries dependent on them; cf. Note 28. Musaphia’s derivation from the Greek (derived from R. Simson’s interpretation of פיף as “fringes”) ἐφυφή “woof” and accepted by the dictionaries makes no sense, as recognized by I. Löw. ¹⁵⁴ One may not make a belt out of two strips, one of wool and one of linen, even if they are not permanently sewn together since one will loosely stitch them together so that they should not separate when worn. About stitching see Mishnah 10. ¹⁵⁵ One may not permanently sew wool on one side and linen on the other side of a leather belt since the stitcheseven when made of a neutral material like cotton, will bind wool and linen together.

HALAKHAH: It¹⁵⁶ could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”

footnotes: ¹⁵⁶ Instead of “it”, i. e., the Torah, one might translate “He”, God as Giver of the Torah.The five letter root שעטנז is declared non-Semitic. One investigates whether some three-letter combination would do. Since it does not, one concludes that the word is shorthand, cf. Note 151.

Ropes of purple wool are forbidden¹⁵⁷. Some Tannaïm state, they are permitted. He who says they are forbidden, for example those of embroiderers who tie them on¹⁵⁸. He who says they are permitted, for if he makes himself thin, it will fall down.

footnotes: ¹⁵⁷ To be used on a linen garment. ¹⁵⁸ They use wool to embroider a linen garment. The next sentence states that a woolen belt is forbidden on linen trousers if the belt passes through waistband loops.

MISHNAH: Tags of weavers and washermen¹⁵⁹ with cloth or garment. are forbidden because of kilaim. If one stiches one pin-stitch there is no connection, it does not fall under kilaim, and if he removes it on the Sabbath he is not prosecutable¹⁶⁰, impurity, and the Sabbath.. If the two ends appear on the same side it is a connection, it falls under kilaim, and if he removes it on the Sabbath he is guilty. Rebbi Jehudah says, only if there are three pin-stitches. A sack or a chest bring together for kilaim¹⁶¹ mss. (Deut. 232) as well as the Mishnah and Maimonides mss. in the family of Rabbi Qafeḥ read מצרפין instead of מצטרפין, but there can be no doubt that in the language of the Mishnah, the t-passive מצטרפין has the meaning of active פצרפין. The Sifry, in the understanding of Maimonides, reads: “ ‘Together’ in any way, this forces you to state that sack and chest bring together.”.

footnotes: ¹⁵⁹ Little bits of cloth with the name of the client stitched to cloth or garment. They may not be from a material making kilaim ¹⁶⁰ If a woolen and a linen garment are stitched together by one needle-stitch only, there is no connection because the thread can be removed by simply drawing it. But if there are at least two needle-stitches, so that the two ends of the thread are on the same side, this is a connection as for kilaim ¹⁶¹ One may not carry a sack or a chest containing both woolen and linen clothing. All Sifry

HALAKHAH: Rebbi Ḥanina said, not until it comes down an entire side¹⁶² only if a full seam was sown. This clearly contradicts the Mishnah which requires only two or three needle-stitches. The Halakhah does not decide whether one follows the anonymous Tanna or R. Jehudah. [This paragraph and the next are also in Šabbat 7 (fol. 10c)].. Rebbi Yannai said, they said to Rebbi Ḥanina, get out and read! Did we not state, “if the two ends appear on the same side?” That means, only if it goes down and up. And did we not state, “Rebbi Jehudah says, only if there are three needle-stitches.” That means [the thread] goes down, up, and down. But so and so¹⁶³.

footnotes: ¹⁶² For him, woolen and linen cloth create kilaim ¹⁶³ Either one follows the rabbis of R. Jehudah; in no case does one need more than three stitches.

A thread drawn through by means of a needle, even it if has a knot on each side, is no connection for cloth¹⁶⁴, the thread alone must cross the cloth two times, for one regular stitch. The next sentence is the justification for the rule.. The thread is a connection for cloth but not for the needle. Rebbi Jonah and Rebbi Yose both say, only if it is knotted on both sides. The words of the rabbis disagree since Rebbi Abba, Rebbi Jeremiah¹⁶⁵ said in the name of Rav: He who straightens out the sides on the Sabbath¹⁶⁶ 10:9), it is the regular procedure in sewing a garment that when a seam is sewn the two sides are stretched to be equal before the thread is knotted. According to Rashi in Babli Šabbat 95a, it refers to a garment ready to wear or already worn, of which a seam became loose. The explanation of Maimonides is the only one compatible with the Yerushalmi. is guilty because of sewing¹⁶⁷ 95a simply says, “is guilty” without stating the reason. Then the argument of the Yerushalmi is impossible. The Babli supports R. Jonah and R. Yose in the name of R. Joḥanan, that a double stitch is counted as permanent connection only if knotted at both ends.. He should have said “because of sewing and making knots.”

footnotes: ¹⁶⁴ If one stitch has been made and now the needle is sticking in the cloth, this does not count since the needle will eventually be removed. In order to create kilaim ¹⁶⁵ Rav Jeremiah in the Babli. ¹⁶⁶ According to Maimonides (Šabbat ¹⁶⁷ The parallel in Babli Šabbat

Rebbi Simon said, the reason of Rebbi Yose¹⁶⁸ is that by the third his work becomes permanent. Does Rebbi Jehudah hold with Rebbi Eliezer? As we have stated there¹⁶⁹ Mishnah 13:1. The parallel in Halakhah 13:1 is all in the name of R. Ulla and has the names of R. Eliezer and R. Jehudah switched. Maybe “R. Simon” here is an intrusion from the next paragraph., “Rebbi Eliezer says that he who weaves three threads at the start or one thread on a piece of weaving already begun is guilty.” Rebbi Ulla said, the reason of Rebbi Eliezer is that by the third his work becomes permanent. But here, might less than that be undone¹⁷⁰?

footnotes: ¹⁶⁸ It seems that this should be “R. Jehudah”. Maybe the manuscript before the scribes simply had ר״י. ¹⁶⁹ Šabbat ¹⁷⁰ If the weaver made three passes with his shuttle, he can leave his work for the next day without fear that it will unravel by itself. That does not mean that in the case of the Mishnah R. Eliezer requires three needle-stitches; maybe two needle-stitches only, and R. Eliezer may disagree with R. Jehudah about sewing. The question cannot be asked in the Babli since two stitches knotted at both ends are at least as good as three unsecured ones.

Rebbi Simon in the name of Rebbi Joshua ben Levi: They stated only “sack”. Hence not a basket. It was found stated: The basket, the sack, and the chest bring together for kilaim. Tents have nothing to do with kilaim¹⁷¹..

footnotes: ¹⁷¹ Tent cloth may contain linen and wool; linen and woolen garments stored in the same tent do not produce kilaim

Rebbi Jeremiah asked, can he and his son combine for kilaim? How may this be? He wears woolen clothes but his son wears linen clothes. He takes a woolen belt and winds it around both of them. Rebbi Yose said, where is it bitten¹⁷²? Rebbi Ḥaggai asked, can he himself bring together for kilaim? How may this be? He wears a woolen sock on one foot and a linen one on the other foot. Rebbi Yose said, where is it bitten? No, it is needed if he had the ends of wounds, put a plaster¹⁷³, Greek σπλήνιον. The word usually appears as אַסְפְלִנִית in both Galilean and Babylonian texts. of a woolen patch on one end and a linen patch on the other end. Rebbi Yose said, where is it bitten? Nothing is forbidden unless there is biting.

footnotes: ¹⁷² “Biting” means a direct connection, that one piece of cloth is inside the other or a thread is physically in both. Mere touching means nothing. נו is a contraction of ניהו “he, it”. ¹⁷³ Latin splenium