משנה: הַצּוֹבֵעַ מְלֹא הַסִּיט בִּקְלִיפֵּי עָרְלָה וַאֲרָגוֹ בַבֶּגֶד וְאֵין יָדוּעַ אֵיזֶה הוּא. רִבִּי מֵאִיר אוֹמֵר יִדָּלֵק הַבֶּגֶד. וַחֲכָמִים אוֹמְרִים יַעֲלֶה בְאֶחָד וּמָאתַיִם. הָאוֹרֵג מְלֹא הַסִּיט מִצֶּמֶר הַבְּכוֹר בְּבֶגֶד יִדָּלֵק הַבֶּגֶד. וּמִשֵּׂיעָר הַנָּזִיר וּמִפֶּטֶר חֲמוֹר בַּשַּׂק יִדָּלֵק הַשַּׂק. וּבְמוּקְדָּשִׁין מְקַדְּשִׁין כָּל־שֶׁהֵן. MISHNAH: If somebody dyes [a thread] the length of a sîṭ82Eleazar Qalir, who represents the Yerushalmi tradition, identifies sîṭ with hand-breadth (סילוק לשבת שקלים). R. Ḥananel (followed by Arukh), defines sîṭ as half a hand-breadth. Shabbat 106a" href="/Rashi_on_Shabbat.106a">Rashi (Šabbat 106a) following the Babli defines sîṭ as the distance spanned between thumb and index finger; this is also the definition of Maimonides.. with ‘orlah shells, uses it to weave cloth, and it is not known where it is, Rebbi Meїr says the cloth should be burned but the Sages say it may be lifted by one in 200.
If somebody weaves the length of a sîṭ of firstling’s wool83A firstling may not be shorn (Deuteronomy.15.19">Deut. 15:19). Since a firstling is a sacrifice, nothing from it, other than its meat, may be used. in a cloth, the cloth must be burned; of hair of a nazir84It must be used to cook the nazir’s well-being sacrifice (Numbers.6.18">Num. 6:18). or firstling donkey85Only if the donkey was not redeemed by a lamb, Exodus.13.13">Ex. 13:13. After redemption, the firstling donkey is fully profane. in sackcloth, the sackcloth must be burned. Of sanctified86All sacrifices other than firstlings need a dedication, the “sanctification”. After dedication any profane use is strictly forbidden (cf. Introduction to Tractate Kilaim, second paragraph.) it sanctifies in the most minute amount.
הלכה: מָאן תַּנָּא סִיט. רִבִּי מֵאִיר. בְּרַם כְּרַבָּנִין הוּא סִיט הוּא פָחוֹת מִסִּיט. HALAKHAH: Who stated “sîṭ”? Rebbi Meïr! But for the Sages, sîṭ or less than a sîṭ follow the same rules87The permitted thread must be more than 200 times the forbidden length..
רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר לֵיהּ מִשֵּׁם רִבִּי יוֹחָנָן רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. צֶמֶר בְּכוֹר שֶׁטְּרָפוֹ בָּטֵל בְּרוֹב. אַיְתֵיהּ רִבִּי חִייָה צִיפּוֹרָאָה קוֹמֵי רִבִּי אִימִּי. לִיטְרָא בִשְׁמוֹנָה וְלֹא הוֹרֵי אִילּוּלֹא דְּאָמַר רִבִּי יָסָא. וְלֹא מַתְנִיתָא הִיא. הָאוֹרֵג מְלוֹא הַסִּיט מִצֶּמֶר הַבְּכוֹר בְּבֶגֶד יִדָּלֵק הַבֶּגֶד. אָמַר לֵיהּ. אִילּוּ אִיתְתָּבַת תַּמָן אִית הֲװָת יְאוּת. 89Partial parallels are in Ketubot 6:6:2-4" href="/Jerusalem_Talmud_Ketubot.6.6.2-4">Ketubot 6:6 and Avodah Zarah 5:12. Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, Rebbi Assi in the name of Rebbi Joḥanan: Mixed firstling wool becomes insignificant in a plurality90The Mishnah decrees that minute quantities make forbidden only after the wool is processed.. Rebbi Ḥiyya the Sepphorean91He appears only here. brought before Rebbi Ammi a pound in eight92One pound of firstling wool mixed with eight pounds of profane wool. but the latter refused to rule since had not Rebbi Assi93While he reports the opinion of R. Joḥanan, he personally objects to it and holds that processed and unprocessed wool follow the same rules. said, is that not a Mishnah? “If somebody weaves the length of a sîṭ of firstling’s wool in a cloth, the cloth must be burned”? He said to him, if you had objected there it would have been correct94When the question was asked (Avodah Zarah 5:12) whether unprocessed forbidden materials could be made insignificant in permitted ones. Since in the meantime it was ruled that processing does not make any difference, you (R. Ḥiyya the Sepphorean) cannot object now..
תַּמָּן תַּנִּינָן אֵילּוּ הֵן הַנִּשְׂרָפִין. וְתַנִּינָן אֵילּוּ הֵן הַנִּקְבָּרִין. הָכָא אַתְּ אָמַר יִשָּׂרֵפוּ וְהָכָא אַתְּ אָמַר יִקָּבֵרוּ. אָמַר רִבִּי יוֹחָנָן כָּאן בְּשַׂק כַּאן בְּשִׂיעֵר. מָה בֵין שַׂק מָה בֵין שִׂיעֵר. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל שַׂק מָצוּי לְחַטְחֵט אֲחָרָיו. שִׂיעֵר אֵין מָצוּי לְחַטְחֵט אֲחָרָיו. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כָּאן בְּמִקְדָּשׁ כָּאן בִּגְבוּלִין. רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָא אוֹמֵר. כָּאן בְּנָזִיר טָהוֹר כָּאן בְּנָזִיר טָמֵא. וְהָתַנִּינָן פֶּטֶר חֲמוֹר. אִית לָךְ מֵימַר כָּאן בְּמִקְדָּשׁ כָּאן בִּגְבוּלִין. כָּאן בְּנָזִיר טָהוֹר כָּאן בְּנָזִיר טָמֵא. אֶלָּא כָּאן בְּשַׂק וְכָאן בְּשִׂיעֵר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הֵן דְּתֵימַר יִשָּׂרֵף. שְׂעָרוֹ. הֵן דְּתֵימַר יִיקָּבֵר. גּוּפוֹ. There, we have stated: “These have to be burned95Temurah 7:5" href="/Mishnah_Temurah.7.5">Mishnah Temurah 7:5. The list includes ‘orlah and vineyard kilaim..” And we have stated: “These have to be buried.96Temurah 7:4" href="/Mishnah_Temurah.7.4">Mishnah Temurah 7:4. The list includes the hair of a nazir and the (unredeemed) firstling donkey. The “hair of a nazir” must refer to an impure nazir who must shave before starting a new period (Numbers.6.9">Num. 6:9) since the pure hair must be burned under the well-being sacrifice.” In one case, you say they have to be burned and in the other you say they have to be buried97In Mishnah Temurah, the nazir’s hair must be buried but in the Mishnah here, sackcloth made from such hair must be burned.. Rebbi Joḥanan said, here about sackcloth, there about hair. What is the difference between sackcloth and hair? Rebbi Ḥanaiah ben Rebbi Hillel said, a sack can be dug out98Therefore it must be burned by rabbinic decree., hair cannot be dug out. Rebbi Simeon ben Laqish said, here in the Temple99By necessiṭy this refers to pure nazir’s hair which must be burned by biblical decree., there in the countryside. Rebbi Yose ben Rebbi Ḥanina says, here about a pure nazir, there about an impure nazir. But did we not state: “A firstling donkey”100It cannot be brought to the Temple and cannot be impure as long as it lives nor can it be pure in death.? Can you say, here in the Temple, there in the countryside, here about a pure nazir, there about an impure nazir? It must be, here about sackcloth, there about hair. Rebbi Yose ben Rabbi Abun said, when one says it has to be burned, its hair101The firstling donkey’s.; when one says it has to be buried, its body102If the owner prefers to kill the firstling donkey rather than give a lamb to a Cohen as redemption..
וּבְמוּקְדָּשִׁין מְקַדְּשִׁין כָּל־שֶׁהֵן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. הָדָא דְתֵימַר בָּקֳדָשִׁים שֶׁיֵּשׁ לָהֶן מַתִּירִין. אֲבָל בָּקֳדָשִׁים שֶׁאֵין לָהֶן מַתִּירִין צְרִיכִין סִיט. הָתִיב רִבִּי יוֹסֵי וְהָא מַתְנִיתָא פְלִיגָא. הָאוֹרֵג מְלֹא הַסִּיט מִצֶּמֶר הַבְּכוֹר בְּבֶגֶד יִדָּלֵק הַבֶּגֶד. וּבְכוֹר לֹא כָקֳדָשִים שֶׁיֵּשׁ לָהֶן מַתִּירִין הוּא. “Of sanctified it sanctifies in the most minute amount.” Rebbi Yose103This probably should be יסא ר׳. in the name of Rebbi Joḥanan: That means, sacrifices that will be permitted104Sacrifices which can be redeemed and the money used for substitute sacrifices. Therefore, no leniency is required there.. But sacrifices that never will be permitted105Sacrifices slaughtered in the Temple. need a sîṭ. Rebbi Yose objected: Does not the Mishnah disagree? “If somebody weaves the length of a sîṭ of firstling’s wool in a cloth, the cloth must be burned”! Is a firstling not a sacrifice that will be permitted106This refers to a disagreement in Eduyot 5:4" href="/Mishnah_Eduyot.5.4">Mishnah Idiut 5:4 (discussed in Bekhorot.26">Babli Bekhorot 26a/b), where everybody agrees that a firstling which has been declared blemished has become profane in the hand of the Cohen. Even a blemished firstling can be used only for food but after slaughter the hide (whether from an unblemished or a blemished animal) can legally be shorn. The disagreement is if it was shorn before being slaughtered, where for Aqabia ben Mehallalel the slaughter retroactively legitimates the shearing but for the Sages the wool is forbidden by rabbinic decree, so people would not raise firstlings. The question is not answered since, for the Sages, hair taken prematurely is sanctified and will never be permitted.?
אִית דְּתַנֵּי לָהּ בְשֵׁם רִבִּי מֵאִיר. אִית דְּלָא תַנֵּי לָהּ בְשֵׁם רִבִּי מֵאִיר. מָאן דְּתַנֵּי לָהּ בְּשֵׁם רִבִּי מֵאִיר אִית לֵיהּ עֲשָׂרָה דְּבָרִים מְקַדְּשִׁין. מָאן דְּלָא תַנֵּי לָהּ בְּשֵׁם רִבִּי מֵאִיר מְנָן אִית לֵיהּ עֲשָׂרָה דְּבָרִים מְקַדְּשִׁין. רִבִּי מֵאִיר כְּרִבִּי עֲקִיבָה. דְּרִבִּי עֲקִיבָה אָמַר אַף כִּכָּרוֹת שֶׁלְּבַעַל הַבַּיִת. Some state this107Mishnah 3. in the name of Rebbi Meїr. Some do not state this in the name of Rebbi Meїr. Those who state this in the name of Rebbi Meїr hold that ten things sanctify108They sanctify in the most minute amounts and cannot be lifted. These include the six items listed in Mishnah 7 and the items forbidden in Mishnaiot 3,4,5,6, where Mishnah 3 is counted as one item.. According to those who do not state this in the name of Rebbi Meїr, could we know that he holds that ten things sanctify? Rebbi Meїr follows Rebbi Aqiba, as Rebbi Aqiba said “also privately baked loaves109This would leave seven items in Mishnah 7 and Mishnaiot 4,5,6 for a total of 10..”