פִּתְחוֹ שֶׁל הֵיכָל, גָּבְהוֹ עֶשְׂרִים אַמָּה וְרָחְבּוֹ עֶשֶׂר אַמּוֹת. וְאַרְבַּע דְּלָתוֹת הָיוּ לוֹ, שְׁתַּיִם בִּפְנִים וּשְׁתַּיִם בַּחוּץ, שֶׁנֶאֱמַר (יחזקאל מא), וּשְׁתַּיִם דְּלָתוֹת לַהֵיכָל וְלַקֹּדֶשׁ. הַחִיצוֹנוֹת נִפְתָּחוֹת לְתוֹךְ הַפֶּתַח לְכַסּוֹת עָבְיוֹ שֶׁל כֹּתֶל, וְהַפְּנִימִיּוֹת נִפְתָּחוֹת לְתוֹךְ הַבַּיִת לְכַסּוֹת אַחַר הַדְּלָתוֹת, שֶׁכָּל הַבַּיִת טוּחַ בְּזָהָב, חוּץ מֵאַחַר הַדְּלָתוֹת. רַבִּי יְהוּדָה אוֹמֵר, בְּתוֹךְ הַפֶּתַח הָיוּ עוֹמְדוֹת, וּכְמִין אִצְטְרָמִיטָה הָיוּ, וְנִקְפָּלוֹת לַאֲחוֹרֵיהֶן, אֵלּוּ שְׁתֵּי אַמּוֹת וּמֶחֱצָה, וְאֵלּוּ שְׁתֵּי אַמּוֹת וּמֶחֱצָה, חֲצִי אַמָּה מְזוּזָה מִכָּאן, וַחֲצִי אַמָּה מְזוּזָה מִכָּאן, שֶׁנֶּאֱמַר (שם), וּשְׁתַּיִם דְּלָתוֹת לַדְּלָתוֹת שְׁתַּיִם מוּסַבּוֹת דְּלָתוֹת, שְׁתַּיִם לְדֶלֶת אֶחָת וּשְׁתֵּי דְלָתוֹת לָאַחֶרֶת:
The entrance of the Sanctuary was twenty <i>amot</i> high and ten <i>amot</i> wide. It had four doors, two on the inside [of the entrance], and two on the outside, as it says, "There were two doors to the Sanctuary and to the Holy of Holies" (Ezekiel 41:23) The outer ones [doors] open into the opening [of the entrnce] to cover the walls, while the inner ones open into the Sanctuary as to cover the behind the doors, for the entire Sanctuary was covered with gold, except for behind the doors. Rabbi Yehuda says, [the doors] were placed in the middle of the entrance way, and looked like folding doors, these [the outer doors] cover two and a half <i>amot</i> and these [the inner doors] cover two and a half <i>amot</i>, [leaving] half an <i>amah</i> and a doorpost at one end, and half an <i>amah</i> and a doorpost at the other end, as it says, There were two doors for [each] door, two swinging doors, two for one door, and two for the other." (Ezekiel 41:24)
Jerusalem Talmud Shabbat
HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.
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