Shabbat 64A

״כלי״ ״כלי״ מהתם.

from the word vessel written there, with regard to the halakhot of ritual impurity imparted by a corpse, and the word vessel written with regard to the halakhot of other impurities.

מוסף שק על הבגד שטמא משום אריג. אטו בגד לאו אריג הוא?! הכי קאמר: מוסף שק על הבגד, אף על פי שאינו אריג ⁠— טמא. למאי חזי? אמר רבי יוחנן: שכן עני קולע שלש נימין ותולה בצואר בתו.

It was taught in the baraita that a sack is added to the category of “garment”; it too is ritually impure due to woven fabric. The Talmud asks: Is that to say that a garment is not a woven fabric? Rather, the statement should be emended and say as follows: A sack made from goat hair is added to the category of garment; even though it is not woven it can nevertheless become ritually impure. The Talmud asks: For what is a garment made of unwoven goat hair suitable? R' Yoḥanan said: Since a poor person occasionally braids 3 goat hairs and hangs it on his daughter’s neck as an ornament.

תנו רבנן: ״שק״⁠ — אין לי אלא שק, מניין לרבות את הקילקלי ואת החבק ⁠— תלמוד לומר: ״או שק״. יכול שאני מרבה את החבלים ואת המשיחות ⁠— תלמוד לומר: ״שק״. מה שק טווי ואריג ⁠— אף כל טווי ואריג.

A baraita states a detailed halakhic exposition of that verse in a different baraita. From the fact that the verse mentioned sack, I have only derived that a whole sack can become ritually impure. From where is it derived to include even reins [kilkeli] and a saddle band fastened under the horse’s belly in the category of those objects that can become ritually impure? The verse states: “Or sack”; “or” teaches that the verse is referring to items similar to a sack as well. I might have thought, on that basis, that I should include even the ropes and measuring cords. The verse states: “Sack,” just as a sack is spun and woven, so too, everything that is spun and woven can become ritually impure. Ropes and measuring cords are not made from spun threads, and they are certainly not woven.