## Menachot Daf 42a

###### Menachot 42a:1
[Menachot 42a:1](https://torahapp.org/share/book/Menachot/r/42a:1)

אֵין לָהּ שִׁיעוּר לְמַעְלָה, אֲבָל יֵשׁ לָהּ שִׁיעוּר לְמַטָּה. דְּאִי לָא תֵּימָא הָכִי, כַּיּוֹצֵא בּוֹ לוּלָב אֵין לוֹ שִׁיעוּר, הָכִי נָמֵי דְּאֵין לוֹ שִׁיעוּר כְּלָל?

**William Davidson Edition - English:**
the *baraita* means that ritual fringes **do not have a maximum measure,** i.e., the strings can be as long as one wants; **however, they do have a minimum measure,** and if the strings are shorter than this measure they are not fit. **As, if you do not say so,** in a case **similar to it,** where it is taught that **a *lulav* has no measure,** is it possible **that it also has no measure whatsoever?**


###### Menachot 42a:2
[Menachot 42a:2](https://torahapp.org/share/book/Menachot/r/42a:2)

וְהָתְנַן: לוּלָב שֶׁיֵּשׁ בּוֹ שְׁלֹשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ – כָּשֵׁר, אֶלָּא: אֵין לוֹ שִׁיעוּר לְמַעְלָה, אֲבָל יֵשׁ לוֹ שִׁיעוּר לְמַטָּה; הָכִי נָמֵי אֵין לוֹ שִׁיעוּר לְמַעְלָה, אֲבָל יֵשׁ לוֹ שִׁיעוּר לְמַטָּה.

**William Davidson Edition - English:**
**But didn’t we learn** in a mishna (*Sukka* 29b): **A *lulav* that has three handbreadths** in length, **sufficient** to enable one **to wave with it,** is **fit** for use in fulfilling the mitzva? This indicates that if the *lulav* is less than the measure, it is not fit. **Rather,** it must be that a *lulav* **has no maximum measure, but it does have a minimum measure. So too,** ritual fringes **have no maximum measure, but they have a minimum measure.**


###### Menachot 42a:3
[Menachot 42a:3](https://torahapp.org/share/book/Menachot/r/42a:3)

תָּנוּ רַבָּנַן: ״צִיצִת״ – אֵין צִיצִית אֶלָּא עָנָף, וְכֵן הוּא אוֹמֵר: ״וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי״, וְאָמַר אַבָּיֵי: וְצָרִיךְ לְפָרוֹדַהּ כִּי צוּצִיתָא דְּאַרְמָאֵי.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: The verse states: “That they prepare for themselves **strings”** (Numbers 15:38). The term **strings [*tzitzit*]** means **nothing other than strings that hang down [*anaf*], and so it states** in the verse: **“I was taken by a lock [*betzitzit*] of my head”** (Ezekiel 8:3). **And Abaye says: And** one is **required to separate** the ritual fringes **like a gentile’s lock** of hair, part of which is braided and the rest of which is allowed to hang loose.


###### Menachot 42a:4
[Menachot 42a:4](https://torahapp.org/share/book/Menachot/r/42a:4)

תָּנוּ רַבָּנַן: הֵטִיל עַל הַקֶּרֶן, אוֹ עַל הַגְּדִיל – כְּשֵׁירָה. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב (אוֹמֵר) פּוֹסֵל בִּשְׁתֵּיהֶן.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: If one **affixed** the ritual fringes **to** the tip of **the corner or to the border [*gadil*],** they are **fit. Rabbi Eliezer ben Ya’akov disqualifies** them **in both** cases.


###### Menachot 42a:5
[Menachot 42a:5](https://torahapp.org/share/book/Menachot/r/42a:5)

כְּמַאן אָזְלָא הָא דְּאָמַר רַב גִּידֵּל אָמַר רַב: צִיצִית צְרִיכָה שֶׁתְּהֵא נוֹטֶפֶת עַל הַקֶּרֶן, שֶׁנֶּאֱמַר: ״עַל כַּנְפֵי בִגְדֵיהֶם״, כְּמַאן? כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is that which Rav Giddel says** that **Rav says: Ritual fringes must** be inserted into a hole above the corner and **hang down onto the corner** of the garment, **as it is stated: “On the corners of their garments”** (Numbers 15:38)? **In accordance with whose** opinion is this? The Gemara answers: It is **in accordance with** the opinion of **Rabbi Eliezer ben Ya’akov.**


###### Menachot 42a:6
[Menachot 42a:6](https://torahapp.org/share/book/Menachot/r/42a:6)

אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי יוֹחָנָן: וְצָרִיךְ שֶׁיַּרְחִיק מְלֹא קֶשֶׁר גּוּדָל.

**William Davidson Edition - English:**
**Rabbi Ya’akov says** that **Rabbi Yoḥanan says: And** one **must distance** the hole through which the ritual fringes are inserted into the garment the length of **a full thumb joint** from the edge of the garment.


###### Menachot 42a:7
[Menachot 42a:7](https://torahapp.org/share/book/Menachot/r/42a:7)

וְאִיצְטְרִיךְ דְּרַב פָּפָּא, וְאִיצְטְרִיךְ דְּרַבִּי יַעֲקֹב, דְּאִי מִדְּרַב פָּפָּא הֲוָה אָמֵינָא: תּוֹךְ שָׁלֹשׁ דְּלָא לַירְחֵיק טְפֵי, וְכַמָּה דִּמְקָרַב מְעַלֵּי, אִיצְטְרִיךְ דְּרַבִּי יַעֲקֹב.

**William Davidson Edition - English:**
The Gemara notes: **And it was necessary** to state the ruling **of Rav Pappa** (41b) that the ritual fringes must be inserted into a hole within three fingerbreadths of the edge of the garment, **and it was** also **necessary** to state the ruling **of Rabbi Ya’akov.** This is **because if** the location of the hole was taught only **from** the statement **of Rav Pappa, I would say** that his ruling that the hole must be **within three** fingerbreadths of the edge of the garment was to teach **that one may not distance** the hole from the edge of the garment by **more** than this amount, **but the closer** the hole is to the edge of the garment, **the better.** Consequently, **it was necessary** to include the statement **of Rabbi Ya’akov.**


###### Menachot 42a:8
[Menachot 42a:8](https://torahapp.org/share/book/Menachot/r/42a:8)

וְאִי מִדְּרַבִּי יַעֲקֹב, הֲוָה אָמֵינָא: מְלֹא קֶשֶׁר גּוּדָל, דְּלָא לִיקְרַב טְפֵי, וְכַמָּה דְּרַחִיק מְעַלֵּי, צְרִיכָא.

**William Davidson Edition - English:**
**And if** the location of the hole was taught only **from** the statement **of Rabbi Ya’akov, I would say** that his ruling that it must be **a full thumb joint** away from the edge of the garment was to teach **that one may not** situate the hole **closer** than that to the edge of the garment, **but the further** he places it, **the better.** Therefore, both statements were **necessary.**


###### Menachot 42a:9
[Menachot 42a:9](https://torahapp.org/share/book/Menachot/r/42a:9)

רָבִינָא וְרַב סַמָּא הֲווֹ יָתְבִי קַמֵּיהּ דְּרַב אָשֵׁי, חַזְיֵיהּ רַב סַמָּא לְקַרְנֵיהּ דִּגְלִימֵיהּ דְּרָבִינָא דִּסְתַר וּבְצַר מִמְּלֹא קֶשֶׁר גּוּדָל, אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּרַבִּי יַעֲקֹב? אֲמַר לֵיהּ: בִּשְׁעַת עֲשִׂיָּיה אִיתְּמַר.

**William Davidson Edition - English:**
The Gemara relates that **Ravina and Rav Samma were sitting before Rav Ashi. Rav Samma saw that the corner of Ravina’s cloak was torn and** therefore the hole through which the ritual fringes were inserted was **less than** the **full** length of **a thumb joint** from the edge of the garment. Rav Samma **said to** Ravina: **Doesn’t the Master hold in accordance with that** statement **of Rabbi Ya’akov** that the hole must be at least the length of a thumb joint from the edge of the garment? Ravina **said to** Rav Samma: It **was stated** that this distance is required **at the time** when the ritual fringes are **made.** If the corner tears later, causing the hole to be closer to the edge of the garment, the ritual fringes remain fit.


###### Menachot 42a:10
[Menachot 42a:10](https://torahapp.org/share/book/Menachot/r/42a:10)

אִיכְּסִיף, אֲמַר לֵיהּ רַב אָשֵׁי: לָא תִּתְּקִיף לָךְ, חַד מִינַּיְיהוּ כִּתְרֵי מִינַּן.

**William Davidson Edition - English:**
Rav Samma **became embarrassed** because he had asked his question based on a mistaken assumption. **Rav Ashi said to** Rav Samma: **Do not be upset** that Ravina is a greater scholar than you are; **one of them,** i.e., the Sages of Eretz Yisrael, **is like two of us,** i.e., the Sages of Babylonia.


###### Menachot 42a:11
[Menachot 42a:11](https://torahapp.org/share/book/Menachot/r/42a:11)

רַב אַחָא בַּר יַעֲקֹב רָמֵי אַרְבַּע, וְעָיֵיף לְהוּ מֵיעָף, וּמְעַיֵּיל לְהוּ בִּגְלִימָא, וְאָבֵיק לְהוּ מֵיבָק. קָסָבַר: בָּעֵינַן תְּמָנְיָא בִּגְלִימָא, כִּי הֵיכִי דְּלֶיהְוֵי ״גְּדִיל״ ״גְּדִילִים״ בִּמְקוֹם פְּתִיל.

**William Davidson Edition - English:**
§ With regard to attaching ritual fringes to a garment, the Gemara relates that **Rav Aḥa bar Ya’akov would affix four** strings to the garment, **and he would** first **fold them** in half **and** then **insert them** at the point of the folds **into** the hole of **the garment,** so that on one side there were eight strings and on the other side there were four loops. He would then take the eight strings **and loop them** through the four loops and pull them tight, thereby attaching them to the garment. The Gemara explains that **he held** that **we require eight** strings when they are initially placed **in the garment, in order that there be twisted cord** and **“twisted cords”** (Deuteronomy 22:12), i.e., four doubled strings, **at the place,** i.e., the time, when he creates the **loose hanging string.**


###### Menachot 42a:12
[Menachot 42a:12](https://torahapp.org/share/book/Menachot/r/42a:12)

רַב יִרְמְיָה מִדִּפְתִּי רָמֵי תְּמָנְיָא, דְּאִינְהוּ שִׁיתְּסַר, וְלָא אָבֵיק לְהוּ. מָר בְּרֵיהּ דְּרָבִינָא עָבֵיד כְּדִידַן.

**William Davidson Edition - English:**
**Rav Yirmeya of Difti would affix eight** strings **that are sixteen** strings after they are placed in the hole of the garment and half of each string hangs down on each side, **and he would not loop them** as Rav Aha bar Ya’akov did. **Mar, son of Ravina, would prepare** ritual fringes **like ours,** placing four strings through the hole and allowing both ends of each string to hang down, thereby forming eight.


###### Menachot 42a:13
[Menachot 42a:13](https://torahapp.org/share/book/Menachot/r/42a:13)

רַב נַחְמָן אַשְׁכְּחֵיהּ לְרַב אַדָּא בַּר אַהֲבָה רָמֵי חוּטֵי, וְקָא מְבָרֵךְ ״לַעֲשׂוֹת צִיצִית״. אֲמַר לֵיהּ: מַאי ״צִיצִי״ [דְּקָא] שָׁמַעְנָא? הָכִי אָמַר רַב: צִיצִית אֵין צְרִיכָה בְּרָכָה.

**William Davidson Edition - English:**
§ The Gemara relates that **Rav Naḥman found Rav Adda bar Ahava affixing strings** to a garment **and reciting the blessing** that concludes: **To prepare ritual fringes [*tzitzit*].** Rav Naḥman **said to** Rav Adda bar Ahava: **What** is this ***tzitzi*** sound that **I hear? This is what Rav says: Ritual fringes do not require a blessing** when one attaches them to the garment.


###### Menachot 42a:14
[Menachot 42a:14](https://torahapp.org/share/book/Menachot/r/42a:14)

כִּי נָח נַפְשֵׁיהּ דְּרַב הוּנָא, עָל רַב חִסְדָּא לְמִירְמֵא דְּרַב אַדְּרַב, וּמִי אָמַר רַב: צִיצִית אֵין צָרִיךְ בְּרָכָה? וְהָא אָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִן לְצִיצִית בְּגוֹי שֶׁהִיא פְּסוּלָה, שֶׁנֶּאֱמַר: ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְעָשׂוּ לָהֶם צִיצִת״ – בְּנֵי יִשְׂרָאֵל יַעֲשׂוּ וְלֹא הַגּוֹיִם יַעֲשׂוּ!

**William Davidson Edition - English:**
With regard to this statement of Rav, the Gemara relates that **when Rav Huna died, Rav Ḥisda went into** the study hall **to raise a contradiction** from one statement **of Rav to** another statement **of Rav,** as follows: **Did Rav** actually **say** that **ritual fringes do not require a blessing** when one attaches them to the garment? **But doesn’t Rav Yehuda say** that **Rav says: From where** is it derived that **ritual fringes** attached **by a gentile** are **unfit?** It is derived from a verse, **as it is stated: “Speak unto the children of Israel** and command them **that they prepare for themselves strings”** (Numbers 15:38). The Sages derive from here that **the children of Israel shall prepare** ritual fringes, **but the gentiles shall not prepare** ritual fringes.


###### Menachot 42a:15
[Menachot 42a:15](https://torahapp.org/share/book/Menachot/r/42a:15)

וְהָא מַאי רוּמְיָא? אָמַר רַב יוֹסֵף: קָסָבַר רַב חִסְדָּא: כׇּל מִצְוָה שֶׁכְּשֵׁירָה בְּגוֹי – בְּיִשְׂרָאֵל אֵין צָרִיךְ לְבָרֵךְ, כׇּל מִצְוָה שֶׁפְּסוּלָה בְּגוֹי – בְּיִשְׂרָאֵל צָרִיךְ לְבָרֵךְ.

**William Davidson Edition - English:**
The Gemara asks: **But what** is the **contradiction** between these two statements of Rav? **Rav Yosef said: Rav Ḥisda held** that in the case of **any mitzva** for **which** the necessary item is **fit** when produced **by a gentile,** if it is produced **by a Jew, he does not need to recite a blessing.** Conversely, **any mitzva** for **which** the necessary item is **unfit** when produced **by a gentile,** if it is produced **by a Jew, he needs to recite a blessing** when he produces the item.


###### Menachot 42a:16
[Menachot 42a:16](https://torahapp.org/share/book/Menachot/r/42a:16)

וּכְלָלָא הוּא? וַהֲרֵי מִילָה דִּכְשֵׁירָה בְּגוֹי, דְּתַנְיָא: עִיר שֶׁאֵין בָּהּ רוֹפֵא יִשְׂרָאֵל, וְיֵשׁ בָּהּ רוֹפֵא אַרְמַאי וְרוֹפֵא כּוּתִי – יָמוּל אַרְמַאי וְאַל יָמוּל כּוּתִי, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: כּוּתִי וְלֹא אַרְמַאי.

**William Davidson Edition - English:**
The Gemara asks: **And is** this an established **principle? But** what about **circumcision, which is valid** if performed **by a gentile, as it is taught** in a *baraita*: In **a city in which there is no Jewish physician, and in which there is an Aramean,** i.e., a gentile, **physician and a Samaritan physician,** it is preferable that the **Aramean circumcise** the Jewish boys of the city **and** the **Samaritan not circumcise** them; this is **the statement of Rabbi Meir. Rabbi Yehuda says:** It is preferable that the **Samaritan** circumcise the boys **and** the **Aramean not** circumcise them. Nevertheless, all agree that a circumcision performed by a gentile is valid.


###### Menachot 42a:17
[Menachot 42a:17](https://torahapp.org/share/book/Menachot/r/42a:17)

וּבְיִשְׂרָאֵל צָרִיךְ לְבָרֵךְ, דְּאָמַר מָר: הַמָּל אוֹמֵר: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה״.

**William Davidson Edition - English:**
**And** despite the fact that circumcision performed by a gentile is valid, when it is performed **by a Jew, he must recite a blessing, as the Master said: The one who circumcises** a child **says: Blessed** are You, Lord our God, King of the universe, **Who has sanctified us through His mitzvot and has commanded us concerning circumcision.**


###### Menachot 42a:18
[Menachot 42a:18](https://torahapp.org/share/book/Menachot/r/42a:18)

מִידֵּי הוּא טַעְמָא, אֶלָּא לְרַב? רַב מִיפְסָיל פָּסֵיל, דְּאִיתְּמַר: מִנַּיִן לְמִילָה בְּגוֹי שֶׁפְּסוּלָה? דָּרוּ בַּר פָּפָּא מִשְּׁמֵיהּ דְּרַב אָמַר: ״וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר״.

**William Davidson Edition - English:**
The Gemara answers: **Is there reason** to resolve the contradiction **according to** anyone **but Rav? Rav** himself **invalidates** circumcision performed by a gentile, **as it was stated: From where** is it derived **that circumcision** performed **by a gentile** is **not valid? Daru bar Pappa says in the name of Rav:** This is derived from the verse: “And God said unto Abraham: **And as for you, you shall keep My covenant,** you, and your seed after you throughout their generations” (Genesis 17:9). The verse indicates that only the descendants of Abraham may perform circumcision.


###### Menachot 42a:19
[Menachot 42a:19](https://torahapp.org/share/book/Menachot/r/42a:19)

רַבִּי יוֹחָנָן אָמַר: ״הִמּוֹל יִמּוֹל״, הַמָּל יִמּוֹל.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says** that this *halakha* is derived from the doubled verb in the verse: **“Must be circumcised [*himmol yimmol*]”** (Genesis 17:13), which he interprets to mean: Only **one who is circumcised [*hammal*] may circumcise [*yamul*]** others.


###### Menachot 42a:20
[Menachot 42a:20](https://torahapp.org/share/book/Menachot/r/42a:20)

סוּכָּה מְסַיַּיע לֵיהּ, תְּפִילִּין הָוֵי תְּיוּבְתֵּיהּ.

**William Davidson Edition - English:**
The Gemara notes that the *halakha* with regard to **a *sukka* supports** the opinion of Rav Ḥisda, who holds that when an item used for a mitzva can be created by a gentile, a Jew who creates it does not recite a blessing. And the *halakha* with regard to **phylacteries is a conclusive refutation of his** opinion.


###### Menachot 42a:21
[Menachot 42a:21](https://torahapp.org/share/book/Menachot/r/42a:21)

הֲרֵי סוּכָּה דִּכְשֵׁירָה בְּגוֹי, דְּתַנְיָא: סוּכַּת גּוֹיִם, סוּכַּת נָשִׁים, סוּכַּת בְּהֵמָה, סוּכַּת כּוּתִיִּים, סוּכָּה מִכׇּל מָקוֹם – כְּשֵׁירָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִילְכָתָהּ.

**William Davidson Edition - English:**
The Gemara explains: **A *sukka* is fit** even if it was built **by a gentile, as it is taught** in a *baraita*: With regard to **a booth** built by **gentiles, a booth** built by **women, a booth for domesticated animals, a booth** built by **Samaritans, a booth of any sort,** each is **fit** for use as a *sukka*, **provided that it is roofed in accordance with the *halakha*.**


###### Menachot 42a:22
[Menachot 42a:22](https://torahapp.org/share/book/Menachot/r/42a:22)

וּבְיִשְׂרָאֵל אֵין צָרִיךְ לְבָרֵךְ, דְּתַנְיָא: הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ אוֹמֵר: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָינוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה״, בָּא לֵישֵׁב בָּהּ אוֹמֵר: ״בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לֵישֵׁב בַּסּוּכָּה״, וְאִילּוּ ״לַעֲשׂוֹת סוּכָּה״ לָא מְבָרֵךְ.

**William Davidson Edition - English:**
**And** if a *sukka* was built **by a Jew, he is not required to recite a blessing** upon its construction, **as it is taught** in a *baraita*: **One who constructs a *sukka* for himself recites: Blessed are You, Lord our God, King of the universe, Who has given us life, sustained us, and brought us to this time.** When **he comes to sit in** the *sukka*, **he recites: Blessed are You, Lord our God, King of the universe, Who has sanctified us through His mitzvot and commanded us to reside in the *sukka*.** The Gemara notes that the *baraita* indicates that he recites a blessing at the time of construction, **whereas he does not recite a blessing** including the words: **To construct a *sukka*,** which confirms the opinion of Rav Ḥisda.


###### Menachot 42a:23
[Menachot 42a:23](https://torahapp.org/share/book/Menachot/r/42a:23)

תְּפִילִּין תְּיוּבְתֵּיהּ, וַהֲרֵי תְּפִילִּין דִּפְסוּלוֹת בְּגוֹי, דְּתָנֵי רַב חִינָּנָא בְּרֵיהּ דְּרָבָא

**William Davidson Edition - English:**
By contrast, the *halakha* with regard to **phylacteries** is **a conclusive refutation of** Rav Ḥisda’s opinion. **Phylacteries are unfit** when written **by a gentile, as it is taught** by **Rav Ḥinnana, son of Rava,**