(Mishnah): One who dyes it.

What dying was in the Mishkan? They used to hit animals with staffs, for red hides of rams.

Inference (R. Yosah): One who wounds, and the blood is gathered [and can be seen through the skin], he is liable [even for dying - MEROMEI SADEH].

One who makes the lip redder is liable.

One who extracts blood is liable for removing the Neshamah from that place [whether or not he is also liable for dying].

One who draws a form [and someone else put dye on it], the first is liable for writing, and the second is liable for dying.

If he omitted a limb [from the form], and someone else came and completed it, he is liable for Makeh b'Patish.

Squeezing and laundering are one Melachah.

(Beraisa - R. Yishmael ben R. Yochanan ben Brokah): Launderers (PNEI MEIR) in Yerushalayim used to make squeezing a Melachah by itself (one person laundered, and someone else squeezed).

Question: According to R. Yishmael ben R. Yochanan ben Brokah, there are 40 Melachos. [His opinion] should be taught!

Answer: [Our Tana] taught only matters that everyone agrees to.

One who makes (twines) ropes or ropes that attach to the sides of a bed [and hold up the one who lies on the bed - MASA D'YERUSHALAYIM], he is liable for spinning.

One who makes from reeds a sack, sieve or mat, he is liable for Meisach (arranging the warp threads on a loom).

A woman who arranges the warp threads is liable for Meisach. When she puts them in the holes, she is liable for two Batei Nirin (HA'GAON RAV C. KANIEVSKY, SHLITA). When she erects the loom, she is liable for building. When she begins to weave, she is liable for weaving. When she cuts dangling threads, she is liable for cutting. When she finishes her work, she is liable for Makeh b'Patish.

One who makes a wicker basket - when he arranges the lengthwise reeds or shoots, he is liable for Meisach. When he puts the widthwise ones [through them], he is liable for weaving (OHR ZARU'A). When he sews them together, he is liable for sewing. When he bends them, he is liable for building. When he cuts [the ends that stick out], he is liable for cutting. When he finishes his work, he is liable for Makeh b'Patish.

One who makes (weaves) a basket or bed with windows - when he arranges the lengthwise [reeds or ropes], he is liable for Meisach. When he puts the widthwise ones [through them], he is liable for weaving. When he makes the windows, he is liable for Batei [Nirin]. When he cuts [the ends that stick out], he is liable for cutting. When he finishes his work, he is liable for Makeh b'Patish. (We explained this like PNEI MOSHE.)

One who makes two Batei Nirin - whether he passes one thread through two holes, or two threads through one hole (HA'GAON RAV C. KANIEVSKY, SHLITA).

(Mishnah): One who weaves two threads, is Potze'a two [warp] threads (cuts off frayed excess, or cuts them off the loom), ties or unties.

What tying was in the Mishkan? They would tie ropes [that held up curtains, into pegs].

Question: This was temporary! (They would untie them when they journeyed. The Torah obligates only for permanent knots!)

Answer #1 (R. Yosah): Since they camped and traveled according to Hash-m's word, it is considered permanent.

Objection (R. Yosi bei R. Bun): Since Hash-m promised to enter them to Eretz [Yisrael], it is considered temporary! (PNEI MEIR)

Answer #2 (R. Pinchas): [We learned tying and untying] from people who sewed curtains. If a thread snapped, he would tie [the ends]. If it snapped again, one cannot make multiple knots [in a thread, for it is unbecoming]. Rather, he unties the first [thread and brings another].

Objection (Chizkiyah): A professional tailor [when a thread snaps], he turns the two ends inside [so they are not seen on the outside.

Question: [If so,] where was this said (what is the source for tying and untying? We explained this like PNEI MEIR.)

Answer #3 (R. Yosi bei R. Chanina): We learned from people who wove curtains. Why does it say "Orech ha'Yeri'ah ha'Achas''? It should all be one;

When a thread broke, he tied it [immediately]. When the knot needed to be entered in the weaving, he untied it and entered [the ends].

(R. Tanchuma citing Rav Huna): Even the woof (widthwise threads) did not have a knot or twin threads (intermeshed together with the warp, and all the more so knots and twin threads were not found in the warp, where they would be more evident).

(R. Hoshayah): A basket or box of dates - one may tear or untie the cover (if it is tied with a rope, on Shabbos), as long as he does not tie.

Question: Is this not untying (an Av Melachah)?!

Answer: He is considered like one who breaks a barrel in order to eat figs (the Mishnah (22:3) permits this, for it is destructive).

A leather pouch with a drawstring - one may tie and untie it, for this is like one who opens and closes [a door] on Shabbos. (Since it is made to open and close, this is not building or destroying. Also here, for this reason it is not tying or untying - HA'GAON RAV C. KANIEVSKY, SHLITA.)

(R. Chanina): [One stitch is a connection for Sha'atnez,] only if it goes from one end of the garment to the other.

R. Yanai: They said to R. Chanina "go learn Tanach'' (but not oral Torah, for what he said is totally wrong)! A Mishnah (Kil'ayim 9:10) teaches that if one brought both ends of the thread to one side (he inserted the needle through the garment, and returned it to the other side, this is connected). According to [R. Chanina], he is not liable until it goes from one end to the other!

And the Mishnah says that R. Yehudah says [that it is not connected] until he makes a third [stitch]. According to [R. Chanina], he is not liable until it goes from one end to the other!

Conclusion: Rather, in either case (whether or not it goes from one end to the other, it is connected).

A thread threaded through a needle, even if it is tied on both sides, it is not connected.

If it was sewn into the garment, the thread is connected to the garment, and it is not connected to the needle.

(R. Yonah and R. Yosi): We learned [that if one brought both ends of the thread to one side, it is connected, only] when it is tied on both sides.

Question: Rabanan argue with this, for R. Ba bar Yirmeyah said in the name of Rav that if [a thread was not taut, and] he pulled on the sides [to tighten it], he is liable for sewing.

[If it must be tied on both sides,] he should say that he is liable for sewing and tying!

(Our Mishnah counts tearing and cutting separately.) Tearing applies to garments, and cutting applies to hides. Tearing garments is in the middle, and cutting hides is from the side.

Some say oppositely - tearing applies to hides, and cutting applies to garments. Tearing applies to hides, i.e. soft ones. Cutting applies to garments, i.e. of felt (they are hard).

One who traps a Chilazon and bruises it - some say he is liable twice, and some say that he is liable only once.

Question: The one who says twice, it is for trapping and killing. The one who says once, for which is it?

Answer: It is for killing.

Question: Does he does not have trapping [among the Avos Melachos]?!

Answer: He holds [that they needed to trap the Tachash,] like R. Elazar bei R. Yosi citing R. Avahu, and Reish Lakish citing R. Meir "Hash-m created a Tahor kind of Chayah for Moshe in the Midbar. Once he used it for the Mishkan, it was hidden.''

This is like R. Shmuel taught in the name of R. Avahu. One may make Ohalim from the hide of a Tamei animal [to block Tum'ah. Since the Tachash was Tahor, there is no source to say that hide of a Tamei animal receives Tum'as Ohalim - NO'AM YERUSHALMI.]

(R. Avun): Its name was Keresh.

(Beraisa - R. Hoshayah): It had one horn - v'Sitav la'Shem mi'Shor Par Makrin Mafris'' - it is written Makran [without a Yud, to teach only one horn. SICHAS CHULIN (Chulin 59b) - it seems that Keresh is the giraffe. It is Tahor, and has a horn-like protrusion in the middle of its forehead.]

(Reish Lakish): Shechitah is not here (an Av Melachah). Shechitah is a Toldah of wounding.

Question: Why wasn't [wounding] taught with [the Avos, rather, Shechitah was taught]?

Answer: Since it taught the order of a meal (above it taught 11 Melachos done to make bread), it taught [Shechitah] with [the Avos].

(Mishnah): One who tans [the hide].

Question: What tanning was in the Mishkan? (The Mishnah already taught salting hide!)

Answer: They were Mesartet (scratched lines) in hides.

Why did they scratch lines? They made outlines [based on the size needed, and cut on the scratched lines].

(Mishnah): One who smooths it.

What smoothing was in the Mishkan? Ze'ira bar Chinena said in the name of R. Chanina, they rubbed the hide on a pillar.

Question: One who rubs hide on a pillar is liable. For what is he liable?

Answer (R. Yosah citing R. Yehudah ben Levi and R. Acha citing R. Yehudah ben Levi citing R. Yehoshua ben Levi): It is due to smoothing [the hide].

Limitation: this refers to new [hides], but old, R. Eliezer and Chachamim argue about them;

They argue about one who sweeps, sprinkles water [to prevent dust from rising], makes cheese, curdles, milks, or removes cakes of honey [from a hive]. He is Chayav Chatas according to R. Eliezer [for smoothing]. Chachamim forbid mid'Rabanan.

Rebuttal (R. Yosi bei R. Bun): They do not argue [about smoothing]. One who sweeps or sprinkles water is liable for plowing. One who makes cheese or curdles is liable for kneading. One who milks or removes cakes of honey is liable for reaping.

One who squeezes olives from their father (i.e. while attached) is liable for reaping.

According to whom was this taught? It is according to R. Eliezer [who obligates one who milks or removes cakes of honey, but Chachamim exempt].

(R. Chiyah citing R. Yochanan): One who scrapes the ends of beams [to be even] is liable for cutting. One who smears an ointment [on a wound] is liable for smoothing.

If one erased one big letter, and there is room to write two letters in place of it, he is liable. If one wrote one big letter, even though there is room to write two letters in place of it, he is exempt.

(R. Menachem bei R. Yosi): This is a stringency of erasing over writing. Another stringency of writing over erasing is that one who writes in order to ruin is liable, and one who erases in order to ruin is exempt.

There is a case of one who writes one dot and he is liable for writing and for erasing. There is a case of one who erases one dot and he is liable for writing and for erasing.

What is the case? There was a Reish, and [he added one dot] and made it a Dalet, [or] there was a Reish, and [he erased one dot] and made it a Reish. He is liable for writing and for erasing.

What building was in the Mishkan? They put boards on sockets.

Question: This was temporary! (They would take them down before they journeyed.)

Answer #1 (R. Yosah): Since they camped and traveled according to Hash-m's word, it is considered permanent.

Objection (R. Yosi bei R. Bun): Since Hash-m promised to enter them to Eretz [Yisrael], it is considered temporary! (PNEI MEIR)

Answer #2: This teaches that temporary building is building.

Inferences: Even non-standard building (the boards are not placed on each other), even if [the matter built] is on something else, and building on top of Kelim is building.

Rejection (of the last two inferences): Sockets are like the ground. (We explained this like PNEI MEIR.)

(Beraisa): If one person brings the rock (puts it in place), and one brings the mud [and cements it in place], the one who brings the mud is liable;

R. Yosah says, both of them are liable.

R. Yosah holds that rocks without mud is building.

All agree that if one put the mud first, and afterwards [another] put the rock, [the latter] is liable.

A builder who set in place the rock at the end of the row [of rocks in a wall] is liable. According to whom must this be taught? It is needed according to Rabanan [who normally exempt for a rock without mud].

One who made planks [to support] beams of the house, or made the roof, is liable for building.