Study Shabbat folio 27B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
garments mentioned in the Torah are made from wool and linen. This comes to include the law of tzitzit; the obligation of tzitzit applies only to those materials. The Talmud asks: Why is that derivation necessary? With regard to tzitzit it is written explicitly: “You shall not wear diverse kinds, w
Rav Aḥa, son of Rava, said to Rav Ashi: According to the tanna of the school of R' Yishmael, what is different about ritual impurity that he includes other garments not made of wool and linen because it is written: Or a garment, which is a term of amplification? Here too, in the matter of tzitzit,
The Talmud asks: Since there is one verse that includes and another verse that excludes, what did you see that led you to include a blind person and to exclude a night garment in the obligation of tzitzit? The Talmud answers: I include the garment of a blind person because it is, at least, visible
The Talmud asks: And say that this amplification does not come to include a blind person’s garments, but rather, as Rava said, to include other garments not made from wool or linen in the obligation of tzitzit. The Talmud answers: It is logical to say that since the Torah is standing and discussing
The Talmud returns to discuss the opinion of R' Shimon ben Elazar, who disqualified even small cloths from being used as roofing in the sukka because they can become ritually impure. Abaye said: R' Shimon ben Elazar and Sumakhos said the same thing. The Talmud specifies: R' Shimon ben Elazar; that