dyed

And rams’ skins dyed red, and badgers’ skins, and shittim wood,

And thou shalt make a covering for the tent of rams’ skins dyed red, and a covering above of badgers’ skins.

And rams’ skins dyed red, and badgers’ skins, and shittim wood,

And he made a covering for the tent of rams’ skins dyed red, and a covering of badgers’ skins above that.

And the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering,

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:

Wherefore thou gavest their rulers to be slain, so that they dyed their bed in blood, being deceived, and smotest the servants with their lords, and the lords upon their thrones;

But Mygdonia when she heard that gave herself up unto grief, groaning and lamenting and Charisius said again; Have I then so much wronged the gods that they have afflicted me with such a disease? what is my great offence that they have cast me into such humiliation? I beseech thee. Mygdonia strangle my soul no more with the pitiful sight of thee and thy mean appearance and afflict not mine heart with care for thee I am Charisius thine husband, whom all the nation honoureth and feareth. What must I do? I know not whither to turn. What am I to think? shall I keep silence and endure? yet who can be patient when men take his treasure? and who can endure to lose thy sweet ways? and what is there for me? the fragrance of thee is in my nostrils, and thy bright face is fixed in mine eyes. They are taking away my soul, and the fair body which I rejoiced to see they are destroying, and that sharpest of eyes they are blinding and cutting off my right hand: my joy is turning to grief and my life to death, and the light of it is being dyed with darkness. Let no man of you my kindred henceforth look on me; from you no help hath come to me, nor will I hereafter worship the gods of the east that have enwrapped me in such calamities, nor pray to them any more nor sacrifice to them, for I am bereaved of my spouse. And what else should I ask of them? for all my glory is taken away, yet am I a prince and next unto the king in power; but Mygdonia hath set me at nought, and taken away all these things.

God is a dyer. Like the good dyes – they're called true – die with what's been dyed in them, so it is with those who were dyed by God. Because his dyes are immortal, they become immortal by means of his colors. But God baptizes in water.

God is a dyer. Like the good dyes – they're called true – die with what's been dyed in them, so it is with those who were dyed by God. Because his dyes are immortal, they become immortal by means of his colors. But God baptizes in water.

And when they looked at the daughters of Cain, at their beautiful figures, and at their hands and feet dyed with colour, and tattooed in ornaments on their faces, the fire of sin was kindled in them.

And the queen of the South saw all this, and marvelled, glorifying the God of Israel; and she beheld the Temple of the Lord being builded. And she gave a siklos of gold and one hundred myriads of silver and choice bronze, and she went into the Temple. And (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lamp-stand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. And she saw the bases of the pillars of the Temple of the Lord. All were of one gold ... apart from the demons whom I condemned to labour. And there was peace in the circle of my kingdom and over all the earth.

Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of wood, and such as would not at all decay by putrefaction; camels' hair also, and sheep-skins, some of them dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for white, with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple. Now when these things were brought together with great diligence, [for every one was ambitious to further the work even beyond their ability,] he set architects over the works, and this by the command of God; and indeed the very same which the people themselves would have chosen, had the election been allowed to them. Now their names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, the son of Ahisamach, of the tribe of Dan. Now the people went on with what they had undertaken with so great alacrity, that Moses was obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers had informed him; so they fell to work upon the building of the tabernacle. Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself.

Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of wood, and such as would not at all decay by putrefaction; camels' hair also, and sheep-skins, some of them dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for white, with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple. Now when these things were brought together with great diligence, [for every one was ambitious to further the work even beyond their ability,] he set architects over the works, and this by the command of God; and indeed the very same which the people themselves would have chosen, had the election been allowed to them. Now their names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, the son of Ahisamach, of the tribe of Dan. Now the people went on with what they had undertaken with so great alacrity, that Moses was obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers had informed him; so they fell to work upon the building of the tabernacle. Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself.

Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.

And now, as soon as Simon had set his wife free, and recovered her from the zealots, he returned back to the remainders of Idumea, and driving the nation all before him from all quarters, he compelled a great number of them to retire to Jerusalem; he followed them himself also to the city, and encompassed the wall all round again; and when he lighted upon any laborers that were coming thither out of the country, he slew them. Now this Simon, who was without the wall, was a greater terror to the people than the Romans themselves, as were the zealots who were within it more heavy upon them than both of the other; and during this time did the mischievous contrivances and courage [of John] corrupt the body of the Galileans; for these Galileans had advanced this John, and made him very potent, who made them suitable requital from the authority he had obtained by their means; for he permitted them to do all things that any of them desired to do, while their inclination to plunder was insatiable, as was their zeal in searching the houses of the rich; and for the murdering of the men, and abusing of the women, it was sport to them. They also devoured what spoils they had taken, together with their blood, and indulged themselves in feminine wantonness, without any disturbance, till they were satiated therewith; while they decked their hair, and put on women's garments, and were besmeared over with ointments; and that they might appear very comely, they had paints under their eyes, and imitated not only the ornaments, but also the lusts of women, and were guilty of such intolerable uncleanness, that they invented unlawful pleasures of that sort. And thus did they roll themselves up and down the city, as in a brothel-house, and defiled it entirely with their impure actions; nay, while their faces looked like the faces of women, they killed with their right hands; and when their gait was effeminate, they presently attacked men, and became warriors, and drew their swords from under their finely dyed cloaks, and ran every body through whom they alighted upon. However, Simon waited for such as ran away from John, and was the more bloody of the two; and he who had escaped the tyrant within the wall was destroyed by the other that lay before the gates, so that all attempts of flying and deserting to the Romans were cut off, as to those that had a mind so to do.

He imagines, however, that we utter these exhortations for the conversion of sinners, because we are able to gain over no one who is really good and righteous, and therefore open our gates to the most unholy and abandoned of men. But if any one will fairly observe our assemblies, we can present a greater number of those who have been converted from not a very wicked life, than of those who have committed the most abominable sins. For naturally those who are conscious to themselves of better things, desire that those promises may be true which are declared by God regarding the reward of the righteous, and thus assent more readily to the statements [of Scripture] than those do who have led very wicked lives, and who are prevented by their very consciousness [of evil] from admitting that they will be punished by the Judge of all with such punishment as befits those who have sinned so greatly, and as would not be inflicted by the Judge of all contrary to right reason. Sometimes, also, when very abandoned men are willing to accept the doctrine of [future] punishment, on account of the hope which is based upon repentance, they are prevented from so doing by their habit of sinning, being constantly dipped, and, as it were, dyed in wickedness, and possessing no longer the power to turn from it easily to a proper life, and one regulated according to right reason. And although Celsus observes this, he nevertheless, I know not why, expresses himself in the following terms: “And yet, indeed, it is manifest to every one that no one by chastisement, much less by merciful treatment, could effect a complete change in those who are sinners both by nature and custom, for to change nature is an exceedingly difficult thing. But they who are without sin are partakers of a better life.”

A garment dyed with peels of orlah [fruit] must be burned. If it became mixed up with other [garments], all of them shall be burned, the words of Rabbi Meir. But the sages say: it becomes neutralized in two-hundred-and-one.

If one dyed a thread the whole [length] of a sit with orlah peels, and wove it into a garment, and it is not known which [thread] it is: Rabbi Meir says: the garment must be burned; But the sages say: it becomes neutralized in two-hundred-and-one.

If a man gave wool to a dyer and the cauldron burned it, he must repay him the value of the wool. If he dyed it badly: if the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement. If he told him to dye it red and he dyed it black; black and he dyed it red: Rabbi Meir says: “[The dyer] must pay the cost of the wool.” Rabbi Judah says: “If the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement.

If a man gave wool to a dyer and the cauldron burned it, he must repay him the value of the wool. If he dyed it badly: if the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement. If he told him to dye it red and he dyed it black; black and he dyed it red: Rabbi Meir says: “[The dyer] must pay the cost of the wool.” Rabbi Judah says: “If the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement.

If a man gave wool to a dyer and the cauldron burned it, he must repay him the value of the wool. If he dyed it badly: if the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement. If he told him to dye it red and he dyed it black; black and he dyed it red: Rabbi Meir says: “[The dyer] must pay the cost of the wool.” Rabbi Judah says: “If the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement.

How much is “many”? Bet Shammai say: [at least] two sheep, as it is said, “A man shall rear a young cow and two sheep (tzon)” (Isaiah 7:21). Bet Hillel say: five, as it is said, “Five dressed sheep (tzon)” (I Samuel 28:18). Rabbi Dosa ben Harkinas says: five sheep, which each produce [a fleece which weighs] a maneh and a half, are subject to the law of the first of the fleece. But the sages say: five sheep, whatever their fleeces weigh. And how much should one give him? The weight of five selas in Judah, which is equal to ten selas in Galilee. Bleached wool and not dirty wool, sufficient to make from it a small garment, for it is written, “Give him,” when there is enough to be considered a gift. If the owner did not manage to give [the fleece to the priest] until he dyed it, he is exempt. If he bleached it but did not dye it, he is still liable. If a man bought the fleeces of a flock belonging to a non-Jew, he is exempt from the law of the first of the fleece. If a man bought the fleeces of a flock belonging to his neighbor: If the seller kept some back, the seller is liable, But if he did not withhold anything, the buyer is liable. If he had two kinds of wool, grey and white, and he sold the grey but not the white, or [if he sold the wool] of the males but not of the females, each must give [the first of the fleece] for himself.

Whether one consecrates his property or evaluates himself, it [the Sanctuary] has no claim to his wife's garment or his children's garment or to the dyed clothes which he had dyed for their use or to the new sandals which he has bought for their use. Although they said: “Slaves are sold with their garments to increase their value,” because when a garment for thirty denars is bought for him his value is increased by a maneh. And likewise with a cow, if it is kept waiting to the market-day it increases in value, and similarly a pearl, if brought to a big city increases in value. Nevertheless, the Sanctuary can only claim the value of anything in its own place and at its own time.

Whether one consecrates his property or evaluates himself, it [the Sanctuary] has no claim to his wife's garment or his children's garment or to the dyed clothes which he had dyed for their use or to the new sandals which he has bought for their use. Although they said: “Slaves are sold with their garments to increase their value,” because when a garment for thirty denars is bought for him his value is increased by a maneh. And likewise with a cow, if it is kept waiting to the market-day it increases in value, and similarly a pearl, if brought to a big city increases in value. Nevertheless, the Sanctuary can only claim the value of anything in its own place and at its own time.

Bakers’ baking-boards are susceptible to impurity, but those used by householders are clean. But if he dyed them red or saffron they are susceptible to impurity. If a bakers’ shelf was fixed to a wall: Rabbi Eliezer rules that it is clean And the sages rule that it is susceptible to impurity. The bakers' frame is susceptible to impurity but one used by householders is clean. If he made a rim on its four sides it is susceptible to impurity, but if one side was open it is clean. Rabbi Shimon says: if he fixed it so that one can cut the dough upon it, it is susceptible to impurity. Similarly, a rolling-pin is susceptible to impurity.

Colored hides and garments are not susceptible to negaim. Houses whether they are colored or not colored, are susceptible to negaim, the words of Rabbi Meir. Rabbi Judah says: hides are like houses. Rabbi Shimon says: those that are naturally [colored] are susceptible to uncleanness but those that are artificially [dyed] are not susceptible to uncleanness.

There are seven ways in which a zav is examined as long as he had not become subject to zivah: With regard to food, drink, as [to what] he had carried, whether he had jumped, whether he had been ill, what he had seen, or what he had thought. [It doesn't matter] whether he had thoughts before seeing [a woman], or whether he had seen [a woman] before his thoughts. Rabbi Judah says: even if he had watched beasts, wild animals or birds having intercourse with each other, and even when he had seen a woman's dyed garments. Rabbi Akiva says: even if he had eaten any kind of food, be it good or bad, or had drunk any kind of liquid. They said to him: Then there will be no zavim in the world!’ He replied to them: you are not held responsible for the existence of zavim!’ Once he had become subject to zivah, no further examination takes place. [Zov] resulting from an accident, or that was at all doubtful, or an issue of semen, these are unclean, since there are grounds for the assumption [that it is zivah]. If he had at a first [issue] they examine him; On the second [issue] they examine him, but on the third [issue] they don't examine him. Rabbi Eliezer says: even on the third [issue] they examine him because of the sacrifice.

He who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”

“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 state. 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 wool”, just as linen is white so wool has to be white.

“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 state. 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 wool”, just as linen is white so wool has to be white.

“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 state. 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 wool”, just as linen is white so wool has to be white.

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.

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.

“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 room. A baraita contradicts Rav: “One should not make a visible fringe of linen dyed with soot, but for mattresses and pillows it is permitted.” 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.” 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.” 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.” A baraita contradicts Rav: “One does not pour water on the Sabbath into a sewage pipe covered the length of four cubits.” 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 permitted. All these statements contradict Rav and he cannot explain them.

MISHNAH: Cloth dyed with ‘orlah shells should be burned. If it became mixed up with others, all should be burned, the words of Rebbi Meїr; but the Sages said, it should be lifted by one in 200.

HALAKHAH: “Cloth dyed with ‘orlah shells should be burned,” etc. It is written (Lev. 19:23): “You shall treat its foreskin with its fruit as foreskin.” Some Tannaїm state: What is close to the fruit. Some Tannaїm state: What envelopes the fruit. He who says what envelopes the fruit, understands shells and pits. He who says what is close to the fruit understands shells but not pits. From where pits? You must finally conclude that “its fruit” means “What touches its fruit.” Some want to understand it from here: “You shall treat its foreskin with its fruit as foreskin,” anything which envelopes its fruit or its fruit envelopes it.

How do you treat a large piece of cloth dyed with the intention that it should be cut into pieces? As one locked up or declared absolute? If you treat it as locked up it is permitted, as declared absolute it will be forbidden.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

If he dyed it and then dyed a second time and spoiled it, if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden, here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large?” Rav Huna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind, can it be compared to: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them, but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks.

Rebbi Ḥaggai said, when I descended from a ship I heard the voice of Rebbi Jacob stating: “Cloth dyed with ‘orlah shells should be burned.” But did we not state: “If one took from it {wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth it is forbidden for usufruct. If libation wine fell into a cistern, all is forbidden for usufruct.” But did we not state: “Rabban Simeon ben Gamliel says, it should all be sold to a Gentile except for the value of the libation wine contained in it.” Rebbi Aḥa ben Jacob said, Ḥaggai raised the question, Rebbi Ḥaggai resolved it. What is it? There people do not buy wine from Gentiles; but here people do buy cloth from Gentiles.

HALAKHAH: “If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her,” etc. “If she had bodily defects, as long as she is in her father’s house,” etc. We have stated defects. Which vows? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said, “on condition that you have no obligation of any vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

HALAKHAH: “If somebody performed the preliminary marriage with a woman on condition that she had no obligation of vows on her,” etc. “If she had bodily defects, as long as she is in her father’s house,” etc. We have stated defects. Which vows? Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said, “on condition that you have no obligation of any vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

HALAKHAH: “If somebody performed preliminary marriage with a woman etc. We have stated defects. Which vows? Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat meat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said to her, “on condition that you have no vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

HALAKHAH: “If somebody performed preliminary marriage with a woman etc. We have stated defects. Which vows? Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: If she vowed not to eat meat, or not to drink wine, or not to wear dyed garments. Rebbi Ze‘ira said, the fine linen garments which come from Bet She‘an have the status of dyed garments. Rebbi Yose said, the Mishnah deals with the case that he said to her, “on condition that you have no obligation of vows on you.” But if he said to her, “on condition that you have no vow on you,” then even if she made a vow not to eat carob fruit it is a vow.

MISHNAH: If one gave wool to the dyer and the vat burned it, he gives him the value of his wool. If he dyed it poorly, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value. To dye it red and he dyed it black, black and he dyed it red, Rebbi Meïr says, he gives him the value of his wool. Rebbi Jehudah says, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.

MISHNAH: If one gave wool to the dyer and the vat burned it, he gives him the value of his wool. If he dyed it poorly, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value. To dye it red and he dyed it black, black and he dyed it red, Rebbi Meïr says, he gives him the value of his wool. Rebbi Jehudah says, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.

MISHNAH: If one gave wool to the dyer and the vat burned it, he gives him the value of his wool. If he dyed it poorly, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value. To dye it red and he dyed it black, black and he dyed it red, Rebbi Meïr says, he gives him the value of his wool. Rebbi Jehudah says, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.