26 (13) And a cubit on the one side, and a cubit on the other side, of that which remains in the length of the curtains of the tent, shall hang over the sides of the tabernacle on this side and on that side, to cover it.

(14) And thou shalt make a covering for the Tent, of rams’ skins dyed red, and a covering above of taĥash skins.

26 (15) And thou shalt make boards for the tabernacle of shittim wood standing up.

(16) Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board.

(17) Two tenons shall there be in one board, connected one with the other: thus shalt thou make for all the boards of the tabernacle.

(18) And thou shalt make the boards for the tabernacle, twenty boards on the south side southward.

(19) And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for its two tenons, and two sockets under another board for its two tenons.

(20) And for the second side of the tabernacle on the north side there shall be twenty boards:

(21) and their forty sockets of silver: two sockets under one board, and two sockets under another board.

(22) And for the side of the tabernacle westward thou shalt make six boards.

(23) And two boards shalt thou make for the corners of the tabernacle in the west side.

(24) And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.

(25) And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.

(26) And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle,

(27) and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the third side of the tabernacle, for the side westward.

(28) And the middle bar in the midst of the boards shall reach from end to end.

(29) And thou shalt overlay the boards with gold, and make their rings of gold as places for the bars: and thou shalt overlay the bars with gold.

(30) And thou shalt rear up the tabernacle according to its fashion which was shown thee in the mountain.

26 (31) And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen with keruvim shall it be made of artistic work:

(32) and thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon four sockets of silver.

(33) And thou shalt hang up the veil under the clasps, that thou mayst bring in there within the veil the ark of the Testimony: and the veil shall be for you as a division between the holy place and the most holy.

(34) And thou shalt put the covering upon the ark of the Testimony in the most holy place.

(35) And thou shalt set the table outside the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.

(36) And thou shalt make a screen for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, the work of an embroiderer.

(37) And thou shalt make for the screen five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

27 (1) And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height of it shall be three cubits.

(2) And thou shalt make the horns of it upon its four corners: its horns shall be of the same: and thou shalt overlay it with brass.

(3) And thou shalt make its pans to receive its ashes, and its shovels, and its basins, and its forks, and its firepans: all its vessels thou shalt make of brass.

(4) And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brazen rings on its four corners.

(5) And thou shalt put it under the ledge of the altar beneath, that the net may reach to the midst of the altar.

(6) And thou shalt make poles for the altar, poles of shittim wood, and overlay them with brass.

(7) And the poles shall be put into the rings, and the poles shall be upon the two sides of the altar, to carry it.

(8) Hollow with boards shalt thou make it: as it was shown thee in the mountain, so shall they make it.

27 (9) And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of a hundred cubits long for one side:

(10) and its twenty pillars and their twenty sockets shall be of brass; the hooks of the pillars and their joints shall be of silver.

(11) And likewise for the north side in length there shall be hangings of a hundred cubits long, and its twenty pillars and their twenty sockets of brass; the hooks of the pillars and their joints of silver.

(12) And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.

(13) And the breadth of the court on the east side eastward shall be fifty cubits.

(14) The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.

(15) And on the other side shall be hangings of fifteen cubits: their pillars three, and their sockets three.

(16) And for the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with embroidery: and their pillars shall be four, and their sockets four.

(17) All the pillars round about the court shall be bound with silver; their hooks shall be of silver, and their sockets of brass.

(18) The length of the court shall be a hundred cubits, and the breadth fifty everywhere, and the height, five cubits of fine twined linen, and their sockets of brass.

(19) All the vessels of the tabernacle in all its service, and all its pegs, and all the pegs of the court, shall be of brass.

5 (26) And the Lord gave Shelomo wisdom, as he promised him: and there was peace between Ḥiram and Shelomo; and they two made a league together. (27) And king Shelomo raised a levy out of all Yisra᾽el; and the levy was thirty thousand men. (28) And he sent them to Levanon, ten thousand a month by turns: a month they were in the Levanon, and two months at home: and Adoniram was over the levy. (29) And Shelomo had seventy thousand porters, and eighty thousand stone cutters in the mountains; (30) besides Shelomo’s chief officers who were over the work, three thousand three hundred, who ruled over the people that were employed in the work. (31) And the king commanded, and they brought great stones, costly stones to lay the foundation of the house with dressed stones. (32) And Shelomo’s builders, and Ḥiram’s builders, and the Givlim did hew them: so they prepared timber and stones to build the house. 6 (1) And it came to pass in the four hundred and eightieth year after the children of Yisra᾽el were come out of the land of Miżrayim, in the fourth year of Shelomo’s reign over Yisra᾽el, in the month Ziv, which is the second month, that he began to build the house of the Lord. (2) And the house which king Shelomo built for the Lord, its length was sixty cubits, and its breadth was twenty cubits, and its height was thirty cubits. (3) And the porch before the temple of the house, twenty cubits was its length, according to the breadth of the house; and ten cubits was its breadth before the house. (4) And for the house he made windows wide without, and narrow within. (5) And against the wall of the house he built a side structure round about, against the walls of the house round about, both of the temple and of the sanctuary: and he made chambers round about: (6) the lowest chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for outside in the wall of the house he made narrowed rests round about, that the beams should not be fastened into the walls of the house. (7) And the house, when it was in building, was built of stone made ready before it was brought there: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was being built. (8) The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third. (9) So he built the house, and finished it; and covered the house with beams and boards of cedar. (10) And then he built the side structure against all the house, five cubits high: and it rested on the house with timber of cedar. (11) And the word of the Lord came to Shelomo, saying, (12) Concerning this house, which thou art building, if thou wilt follow my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spoke to David thy father: (13) and I will dwell among the children of Yisra᾽el, and will not forsake my people Yisra᾽el.

1. If the smallest amount of water fell into a flask: Rabbi Eliezer says: the sprinkling must be done twice; But the sages say that the mixture is invalid. If dew dropped into it: Rabbi Eliezer says: let it be put out in the sun and the dew will rise. But the sages say that the mixture is invalid. If a liquid or fruit juice fell into it, all the contents must be poured away and it is also necessary to dry the flask. If ink, gum or sulphate of copper, or anything that leaves a mark, fell into it, the contents must be poured away but it is not necessary to dry the flask.

2. If insects or creeping things fell into it, and they burst apart or the color [of the water] changed, the contents become invalid. A beetle causes invalidity in any case, because it is like a tube. Rabbi Shimon and Rabbi Eliezer ben Jacob ruled: a maggot or a weevil of the grain causes no invalidity, because they contain no moisture.

3. If a domesticated beast or a wild animal drank from it, it becomes invalid. All birds cause invalidity, except the dove since it only sucks up the water. All creeping things do not cause invalidity, except the weasel since it laps up the water. Rabban Gamaliel ruled: the snake also because it vomits. Rabbi Eliezer ruled: the mouse also.

4. If one intended to drink the hatat water: Rabbi Eliezer says: it becomes invalid. Rabbi Joshua says: only when one tips the flask. Rabbi Yose said: To what does this apply? To water that had not yet been prepared, But in the case of water that had been prepared: Rabbi Eliezer says: it becomes invalid [only] when one tips the flask; And Rabbi Joshua says: [only] when one drinks. And if it was poured directly into one's throat, it remains valid.

5. Hatat water that became invalid, it may not be mixed into the mud since it might become a snare for others. Rabbi Judah says: it becomes neutralized. A cow that drank of the hatat water, its flesh becomes unclean for twenty-four hours. Rabbi Judah says: it becomes neutralized in its bowels.

6. Hatat waters and hatat ashes one may not carry them across a river on a ship, nor may one float them upon the water, nor may one stand on the bank on one side and throw them across to the other side. One may, however, cross over with the water up to his neck. He that is clean for the hatat may [sail] across [a river] carrying in his hands an empty vessel that is clean for the hatat or water that has not yet been prepared.

7. If valid ashes were mixed up with wood ashes, we follow the majority with regard to uncleanness, but [the mixture] may not be prepared with it. Rabbi Eliezer says: the mixture may be prepared with all of them.

8. Hatat waters that have been invalidated [still] defile one who is clean for terumah [by contact] with his hands or with his body. And one who is clean for the hatat they defile neither [by contact] with his hands nor [by contact] with his body. If they become unclean, they defile one who is clean for terumah [by contact either] with his hands or with his body, And one who is clean for the hatat they defile [by contact] with his hands but not [by contact] with his body.

9. If valid ashes were put on water that was unfit for the preparation, [the latter] defiles one that is clean for terumah [by contact] with his hands or with his body, But to one who is clean for the hatat it conveys uncleanness neither [by contact] with his hands nor with his body.

The Gemara further analyzes the baraita, which teaches: And the household of King Munbaz would examine before and after intercourse, with wool of Parhava. The Gemara notes: This statement supports the opinion of Shmuel, as Shmuel said: One may examine a bed, i.e., use an examination cloth for intercourse, only with a cloth made of linen [befakolin], or with one made of clean and soft wool. Rav says: This is the explanation of that which I heard when I was there, in Eretz Yisrael, on Shabbat evenings, which is the time when Torah scholars engage in intercourse with their wives; people would offer and say: Who needs linen cloths for eating bread [benahama], a euphemism for intercourse. And I did not know what they were saying until now.

Rava says: Those worn-out flax clothes are good for examination. The Gemara asks: Is that so? But didn’t the school of Menashe teach: One may not examine a bed with a red cloth, nor with a black cloth, nor with flax, but with a cloth made of linen, or with one made of clean and soft wool?

The Gemara answers that this is not difficult, as this statement that one may not examine with flax is referring to flax itself, whereas that statement of Rava, that flax is good for an examination, is referring to flax garments. And if you wish, say instead that both this statement and that statement are referring to flax garments, and the difference is that this ruling that one may not use flax is referring to new garments, whereas that ruling of Rava is referring specifically to worn-out garments, which are brighter.

How is this? The Jew says to the gentile on Shabbat to climb a tree or swim on the face of the waters in order to bring him a shofar (to blow on Rosh Hashanah), or a knife for a circumcision; or to bring him water from [one] courtyard to [another] courtyard, that does not have an eruv [connecting] them, to wash an infant or someone in pain. And likewise anything that is similar to this.

It is permissible for one who buys a house in the Land of Israel from a gentile to say to the gentile to write him a deed on Shabbat. For speaking to a gentile [to do forbidden work] is [only] forbidden from the words [of the Rabbis]; and they did not decree it in this matter, on account of the settlement of the Land of Israel. Likewise, one who buys a house in Syria from one of them – as Syria is like the Land of Israel regarding this matter.