## Menachot Daf 42b

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

מִפַּשְׁרוּנְיָא: סֵפֶר תּוֹרָה, תְּפִילִּין וּמְזוּזוֹת שֶׁכְּתָבָן מִין, כּוּתִי, גּוֹי, עֶבֶד, אִשָּׁה, וְקָטָן, וְיִשְׂרָאֵל מְשׁוּמָּד – פְּסוּלִין, שֶׁנֶּאֱמַר: ״וּקְשַׁרְתָּם״ ״וּכְתַבְתָּם״, כֹּל שֶׁיֶּשְׁנוֹ בִּקְשִׁירָה יֶשְׁנוֹ בִּכְתִיבָה, כֹּל שֶׁאֵינוֹ בִּקְשִׁירָה אֵינוֹ בִּכְתִיבָה.

**William Davidson Edition - English:**
**of Pashronya: A Torah scroll, phylacteries, or *mezuzot* that were written by a heretic, a Samaritan, a gentile,** a Canaanite **slave, a woman, a minor, or a Jewish apostate [*meshummad*] are unfit, as it is stated: “And you shall bind them** for a sign on your arm…**and you shall write them** on the doorposts of your house” (Deuteronomy 6:8–9). From this juxtaposition, one can derive the following: **Anyone who is** included **in** the mitzva of **binding** the phylacteries, i.e., one who is both obligated and performs the mitzva, **is** included **in** the class of people who may **write** Torah scrolls, phylacteries, and *mezuzot*; and **anyone who is not** included **in** the mitzva of **binding is not** included **in** the class of people who may **write** sacred texts.


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

וּבְיִשְׂרָאֵל אֵין צָרִיךְ לְבָרֵךְ, דִּשְׁלַח רַב חִיָּיא בְּרֵיהּ דְּרַב הוּנָא מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: עַל תְּפִילִּין שֶׁל יָד אוֹמֵר: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַנִּיחַ תְּפִילִּין״, עַל תְּפִילִּין שֶׁל רֹאשׁ אוֹמֵר: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִילִּין״, וְאִילּוּ ״לַעֲשׂוֹת תְּפִילִּין״ לָא מְבָרֵךְ!

**William Davidson Edition - English:**
**And** despite the fact that phylacteries written by a gentile are unfit, **a Jew** who writes them **does not have to recite a blessing. As Rav Ḥiyya, son of Rav Huna, sent** a ruling **in the name of Rabbi Yoḥanan: On phylacteries of the arm** one **says** the blessing: **Blessed** are You, Lord our God, King of the universe, W**ho has sanctified us through His mitzvot and commanded us to don phylacteries. On phylacteries of the head** one **says** the blessing: **Blessed** are You, Lord our God, King of the universe, **Who has sanctified us through His mitzvot and commanded us concerning the mitzva of phylacteries.** The implication of this is that one recites blessings only when he dons the phylacteries, **whereas** when he writes the phylacteries he **does not recite a blessing: To prepare phylacteries.**


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

אֶלָּא לָאו הַיְינוּ טַעְמָא: כׇּל מִצְוָה דַּעֲשִׂיָּיתָהּ גְּמַר מִצְוָה, כְּגוֹן מִילָה, אַף עַל גַּב דִּכְשֵׁירָה בְּגוֹי – בְּיִשְׂרָאֵל צָרִיךְ לְבָרֵךְ, וְכׇל מִצְוָה דַּעֲשִׂיָּיתָהּ לָאו גְּמַר מִצְוָה, כְּגוֹן תְּפִילִּין, אַף עַל גַּב דִּפְסוּלוֹת בְּגוֹי – בְּיִשְׂרָאֵל אֵינוֹ צָרִיךְ לְבָרֵךְ.

**William Davidson Edition - English:**
**Rather, isn’t this the reason** for the distinction between different mitzvot: For **any mitzva whose performance is the completion of** the **mitzva, such as circumcision, even though it is valid** when performed **by a gentile,** when it is performed **by a Jew he must recite a blessing. But** for **any mitzva where the performance of** a particular act **is not the completion of** the **mitzva, such as** writing **phylacteries,** where one does not complete the mitzva until he dons them, **even though it is not valid** when performed **by a gentile,** when it is performed **by a Jew he does not need to recite a blessing.**


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

וּבְצִיצִית, בְּהָא קָמִיפַּלְגִי: מָר סָבַר חוֹבַת טַלִּית הוּא, וּמָר סָבַר חוֹבַת גַּבְרָא הוּא.

**William Davidson Edition - English:**
**And with regard to** reciting a blessing when one attaches **ritual fringes** to a garment, the Sages **disagree about this:** One **Sage,** Rav Adda bar Ahava, **holds** that **it is an obligation** pertaining to the **cloak.** Therefore, when one attaches the ritual fringes he is completing the mitzva, and he should recite a blessing: To prepare ritual fringes. **And** one **Sage,** Rav Naḥman, citing Rav, **holds** that **it is an obligation** incumbent upon **the man.** Consequently, the mitzva is not complete until he wears the garment, and he should not recite a blessing when he attaches the ritual fringes to the garment.


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

אֲמַר לֵיהּ רַב מָרְדֳּכַי לְרַב אָשֵׁי: אַתּוּן הָכִי מַתְנִיתוּ לַהּ.

**William Davidson Edition - English:**
**Rav Mordekhai said to Rav Ashi: You teach this** *halakha* about gentiles attaching ritual fringes to a garment **in this manner,** citing Rav Yehuda in the name of Rav that the ritual fringes are invalid. Consequently, Rav Ḥisda raises a contradiction between this ruling and another ruling of Rav.


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

אֲנַן הָכִי מַתְנֵינַן לַהּ, אָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִן לְצִיצִית בְּגוֹי שֶׁכְּשֵׁירָה? שֶׁנֶּאֱמַר: ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְעָשׂוּ לָהֶם צִיצִית״, יַעֲשׂוּ לָהֶם אֲחֵרִים.

**William Davidson Edition - English:**
**We teach it in this way,** according to which there is no contradiction: **Rav Yehuda says** that **Rav says: From where** is it derived that if **ritual fringes** are attached to a garment **by a gentile** they are **valid?** It is derived from **that** which **is stated: “Speak unto the children of Israel** and command them **that they prepare for themselves [*lahem*] strings”** (Numbers 15:38). From the fact that the verse does not merely state: That they prepare [*ve’asu*], but rather states “*ve’asu lahem*,” which can be translated as: That they prepare for them, the indication is that even **others,** i.e., gentiles, **shall prepare** ritual fringes **for them.**


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

אָמַר רַב יְהוּדָה אָמַר רַב: עֲשָׂאָן מִן הַקּוֹצִים, וּמִן הַנִּימִין, וּמִן הַגְּרָדִין – פְּסוּלָה, מִן הַסִּיסִין – כְּשֵׁירָה.

**William Davidson Edition - English:**
§ **Rav Yehuda says** that **Rav says:** If **one prepared** ritual fringes **from** threads that protrude from the fabric like **thorns [*kotzim*], or** if he prepared them **from threads [*nimin*]** that were used to sew the garment and remain attached to it, **or from the strings [*geradin*]** that hang from the bottom of a garment, the ritual fringes are **unfit,** as one must attach ritual fringes to a garment for the sake of the mitzva. But if he prepared ritual fringes **from swatches** of wool that were not spun for the sake of the mitzva, they are **fit.**


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

כִּי אַמְרִיתַהּ קַמֵּיהּ דִּשְׁמוּאֵל, אָמַר: אַף מִן הַסִּיסִין פְּסוּלָה, בָּעֵינַן טְוִיָּיה לִשְׁמָהּ.

**William Davidson Edition - English:**
Rav Yehuda continues: **When I stated this** *halakha* in the name of Rav **before Shmuel,** he **said** to me: **Even** ritual fringes tied **from swatches** of wool that were not spun for the sake of the mitzva are **unfit,** as **we require the spinning** of the string to be **for the sake of** the mitzva.


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

כְּתַנָּאֵי: צִיפָּן זָהָב, אוֹ שֶׁטָּלָה עֲלֵיהֶן עוֹר בְּהֵמָה טְמֵאָה – פְּסוּלוֹת. עוֹר בְּהֵמָה טְהוֹרָה – כְּשֵׁירוֹת, וְאַף עַל פִּי שֶׁלֹּא עִיבְּדָן לִשְׁמָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עוֹר בְּהֵמָה טְהוֹרָה פְּסוּלוֹת, עַד שֶׁיְּעַבְּדֵן לִשְׁמָן.

**William Davidson Edition - English:**
The Gemara notes that this dispute **is like** a dispute between ***tanna’im*,** as it is taught in a *baraita*: If one took phylacteries and **coated them** with **gold or patched them** with the **skin of a non-kosher animal,** then **they are unfit.** But if one patched them with the **skin of a kosher animal,** then **they are fit, and** this is so **even though he did not prepare** the skin **for their sake,** i.e., for the sake of its use in a mitzva. **Rabban Shimon ben Gamliel says: Even** if he patched them with the **skin of a kosher animal they are unfit, until he prepares them for their sake.**


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

אֲמַר לֵיהּ אַבָּיֵי לְרַב שְׁמוּאֵל בַּר רַב יְהוּדָה: הָא תְּכֵילְתָּא הֵיכִי צָבְעִיתוּ לַהּ? אֲמַר לֵיהּ: מַיְיתִינַן דַּם חִלָּזוֹן וְסַמָּנִין, וְרָמֵינַן לְהוּ בְּיוֹרָה, וְשָׁקְלִינַן פּוּרְתָּא בְּבֵיעֲתָא, וְטָעֲמִינַן לְהוּ בְּאוּדְרָא, וְשָׁדֵינַן לַיהּ לְהָהוּא בֵּיעֲתָא, וְקָלֵינַן לֵיהּ לְאוּדְרָא.

**William Davidson Edition - English:**
§ **Abaye said to Rav Shmuel bar Rav Yehuda: How do you dye this sky-blue wool** to be used for ritual fringes? Rav Shmuel bar Rav Yehuda **said to** Abaye: **We bring blood of a *ḥilazon* and** various **herbs and put them in a pot** and boil them. **And** then **we take a bit** of the resulting dye **in an egg** shell **and test it by** using it to dye **a wad** of wool to see if it has attained the desired hue. **And** then **we throw** away **that egg** shell and its contents **and burn the wad** of wool.


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

שְׁמַע מִינַּהּ תְּלָת: שְׁמַע מִינַּהּ טְעִימָה פְּסוּלָה, וּשְׁמַע מִינַּהּ דְּבָעֵינַן צְבִיעָה לִשְׁמָהּ, וּשְׁמַע מִינַּהּ טְעִימָה פָּסְלָה.

**William Davidson Edition - English:**
The Gemara comments: **Learn from** this statement **three** *halakhot*: **Learn from it** that wool that was dyed for the purpose of **testing** the dye and not for use as ritual fringes is **unfit** for ritual fringes. Consequently, one burns the wad of wool so that no one will use it for ritual fringes. **And learn from it that we require dyeing for the sake of** the mitzva. **And learn from it** that using dye for **testing renders** all the dye in that vessel **unfit.** Therefore, some of the dye is removed from the pot before it is tested.


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

הַיְינוּ טְעִימָה פְּסוּלָה, הַיְינוּ צְבִיעָה לִשְׁמָהּ? אָמַר רַב אָשֵׁי: מָה טַעַם קָאָמַר – מָה טַעַם טְעִימָה פְּסוּלָה? מִשּׁוּם דְּבָעֵינַן צְבִיעָה לִשְׁמָהּ.

**William Davidson Edition - English:**
The Gemara challenges: The *halakha* that wool dyed for the purpose of **testing** the dye is **unfit is** the same as the requirement of **dyeing for the sake of** the mitzva. It is only because the sky-blue strings must be dyed for the sake of the mitzva that wool dyed as a test is unfit for use as ritual fringes, so why are these stated as two *halakhot*? **Rav Ashi said:** The statement about learning three *halakhot* **employs** the style known as: **What is the reason,** and it means: **What is the reason** that wool that was dyed for the purpose of **testing** is **unfit?** It is **because we require dyeing for the sake of** the mitzva.


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

כְּתַנָּאֵי: טְעִימָה פְּסוּלָה, מִשּׁוּם שֶׁנֶּאֱמַר: ״כְּלִיל תְּכֵלֶת״, דִּבְרֵי רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
The Gemara notes that the *halakha* that using the dye for testing renders all the dye in the pot unfit is **subject to** a dispute between ***tanna’im*,** as it is taught in a *baraita*: *Tekhelet* dye that was used for **testing** is **unfit, as it is stated** concerning the priestly vestments: “And you shall make the robe of the ephod **entirely of blue [*kelil tekhelet*]”** (Exodus 28:31), which indicates that the dye must be used exclusively for this purpose, i.e., this must be the first item it is being used to dye. This is **the statement of Rabbi Ḥanina ben Gamliel.**


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

רַבִּי יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר: אֲפִילּוּ מַרְאֶה שֵׁנִי שֶׁבָּהּ כָּשֵׁר, מִשּׁוּם שֶׁנֶּאֱמַר: ״וּשְׁנִי תוֹלָעַת״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan ben Dahavai says: Even a second appearance** caused by the dye **is fit,** meaning even if it is the second time that the dye is being used, it is still fit. **As it is stated** in the verse: **“And scarlet wool [*ushni tola’at*]”** (Leviticus 14:4), which is interpreted to mean that this may be the second [*sheni*] usage of the dye.


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

תָּנוּ רַבָּנַן: תְּכֵלֶת אֵין לָהּ בְּדִיקָה, וְאֵין נִיקַּחַת אֶלָּא מִן הַמּוּמְחֶה. תְּפִילִּין יֵשׁ לָהֶם בְּדִיקָה, וְאֵין נִיקָּחִין אֶלָּא מִן הַמּוּמְחֶה. סְפָרִים וּמְזוּזוֹת יֵשׁ לָהֶן בְּדִיקָה, וְנִיקָּחִין מִכׇּל אָדָם.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **There is no** reliable method of **testing sky-blue wool, and** therefore **it may be purchased only from an expert. There is** a method of **testing phylacteries** to ensure they were written properly, **but** nevertheless **they may be purchased only from an expert. There is** a method of **testing Torah scrolls and *mezuzot*, and they may be purchased from anyone.**


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

וּתְכֵלֶת אֵין לָהּ בְּדִיקָה? וְהָא רַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה בָּדֵיק לֵיהּ! (סִימָן בְּגֶשֶׁם) מַיְיתֵי מַגְבְּיָא גִּילָא, וּמַיָּא דְּשַׁבְלִילְתָּא, וּמֵימֵי רַגְלַיִם

**William Davidson Edition - English:**
The Gemara asks: **And is there no** method for **testing sky-blue wool? But didn’t Rav Yitzḥak, son of Rav Yehuda, test it** to ensure it was dyed with *tekhelet*? The Gemara provides **a mnemonic** for the test, which was carried out **with** items whose names contain the letters ***gimmel*, *shin*,** or ***mem*.** He would **bring alum clay [*megavya gila*], and water of fenugreek [*shavlilta*], and urine [*meimei raglayim*]**