ונראין קרסין בלולאות ככוכבים ברקיע
Additionally, the clasps in the loops, which connected the curtains to one another, looked like stars in the sky.
תנו רבנן יריעות התחתונות של תכלת ושל ארגמן ושל תולעת שני ושל שש ועליונות של מעשה עזים וגדולה חכמה שנאמרה בעליונות יותר ממה שנאמרה בתחתונות דאילו בתחתונות כתיב וכל אשה חכמת לב בידיה טוו ואילו בעליונות כתיב וכל הנשים אשר נשא לבן אתנה בחכמה טוו את העזים ותניא משום רבי נחמיה שטוף בעזים וטווי מן העזים:
Our Sages taught: The bottom curtains in the Tabernacle were made of sky blue wool, and of purple wool, and of scarlet wool, and of fine linen; and the top curtains were made of goat hair, even though that material is considered to be inferior and common. However, the wisdom that was stated with regard to the top curtains was greater than that which was stated with regard to the bottom ones. This is because, with regard to the bottom curtains, it is written: “And every wise-hearted woman spun with her hands, and they brought that which they had spun, the blue, and the purple, the scarlet, and the linen” (Exodus 35:25); while with regard to the top curtains, it is written: “And all of the women whose hearts inspired them with wisdom spun the goats” (Exodus 35:26). The phrase “whose hearts inspired them” suggests a greater degree of wisdom. Apparently, spinning the goat’s hair curtains required greater skill than spinning the various kinds of wool. And on a similar note, it was taught in a baraita in the name of Rabbi Neḥemya: The hair was rinsed on the goats, and it was even spun from the goats, which required a great deal of skill.
שתי גזוזטראות כו׳: אמר רב משום רבי חייא עגלות תחתיהן וביניהן וצידיהן רשות הרבים אמר אביי בין עגלה לעגלה כמלא ארך עגלה וכמה ארך עגלה חמש אמות למה לי בארבע ופלגא סגי כי היכי דלא לידחקו קרשים
We learned in the mishna with regard to two balconies. Rav said in the name of Rabbi Ḥiyya: With regard to the wagons on which the beams of the Tabernacle were transported, the areas beneath them, and between them, and to their sides are considered to be the public domain. Abaye said: The space between one wagon and the wagon alongside it equaled the full length of a wagon. And how much was the length of a wagon? It was five cubits. The Gemara asks: Why do I need the wagon to be five cubits long? Four and a half cubits would suffice whether the beams were arranged in three stacks, each a cubit and a half wide, or four stacks, each one cubit wide. The Gemara answers: You need the wagon to be five cubits long so that space remains between the beams and they will not be pressed against each other.
אמר רבא צידי עגלה כמלא רחב עגלה וכמה רחב עגלה שתי אמות ומחצה למה לי באמתא ופלגא סגיא כי היכי דלא לידדו קרשים
Rava said: The area on the sides of the wagon between the wagon and the wheel and the thickness of the wheel together equaled the full width of the wagon (Tosafot). And how much was the width of the wagon? It was two and a half cubits. The Gemara asks: Why do I need the wagon to be two and a half cubits wide? A cubit and a half would suffice. The Gemara answers: So that the beams would not teeter. Ten-cubit beams on a one-and-a-half-cubit wide surface would be unstable.
אלא דקיימא לן דרך רשות הרבים שש עשרה אמה אנן דגמרינן לה ממשכן דמשכן חמיסרי הואי אמתא יתירא הואי דהוה קאי בן לוי דכי משתלפי קרשים הוה נקיט להו:
The Gemara comments: However, with regard to the principle that we maintain that a thoroughfare in the public domain is sixteen cubits wide; we who derive it from the Tabernacle encounter a difficulty: The thoroughfare associated with the Tabernacle was fifteen cubits wide. When two wagons stood side by side, the width of the wagons plus the space between them and the space on their sides totaled fifteen cubits. The Gemara explains: There was an extra cubit where a member of the tribe of Levi stood, to ensure that if the beams fell, he would take hold of them and restore them to their stack. Therefore, the total width was no less than sixteen cubits.
מתני׳ חולית הבור והסלע שהן גבוהין עשרה ורחבן ארבעה הנוטל מהן והנותן על גבן חייב פחות מכן פטור:
MISHNA: With regard to the bank surrounding a pit and the boulder that are ten handbreadths high and four handbreadths wide, one who takes an object from them to the public domain and similarly one who places an object from the public domain atop them is liable for carrying from one domain to another. If the height or width of the pit or the boulder is less than that height, ten handbreadths, one is exempt because the legal status of those protrusions is not distinct from that of the surrounding public domain.
גמ׳ למה לי למיתני חולית הבור והסלע ליתני הבור והסלע מסייע ליה לרבי יוחנן דאמר רבי יוחנן בור וחוליתה מצטרפין לעשרה תניא נמי הכי בור ברשות הרבים עמוקה עשרה ורחבה ארבעה אין ממלאין הימנה בשבת
GEMARA: The Gemara asks: Why do I need to teach in the mishna about the cases of the bank of a pit and a boulder? Let the mishna simply teach about a pit and a boulder. One could derive the halakha with regard to an object that is ten handbreadths high from the case of the boulder, and the halakha with regard to an object that is ten handbreadths deep from the pit. The fact that the mishna taught the case of the bank of a pit supports the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: A pit and its bank join together to constitute the total ten handbreadths. If the distance from the bottom of the pit to the top of its bank is ten handbreadths, it is considered a private domain, even though some of the ten handbreadths are above ground and some are below. That halakha was also taught in the following baraita: With regard to a pit in the public domain that is ten handbreadths deep and four handbreadths wide, one may not fill water from it on Shabbat because the pit itself is a private domain, and carrying water from the pit to the public domain is prohibited