## Menachot Daf 43a

###### Menachot 43a:1
[Menachot 43a:1](https://torahapp.org/share/book/Menachot/r/43a:1)

בֶּן אַרְבָּעִים יוֹם, וְתָרֵי לַהּ בְּגַוַּויְיהוּ מֵאוּרְתָּא וְעַד לְצַפְרָא. אִיפְּרֵד חֲזוּתַיהּ – פְּסוּלָה, לָא אִיפְּרֵד חֲזוּתַיהּ – כְּשֵׁרָה.

**William Davidson Edition - English:**
that was **forty days old.** He would **soak** the sky-blue wool **in** this solution **from night until morning.** If **its color would fade [*ipparad ḥazutei*],** the sky-blue wool was determined to be **unfit,** as it was not dyed with *tekhelet* derived from a *ḥilazon*. If **its color would not fade,** the sky-blue wool was determined to be **fit.**


###### Menachot 43a:2
[Menachot 43a:2](https://torahapp.org/share/book/Menachot/r/43a:2)

וְרַב אַדָּא קַמֵּיהּ דְּרָבָא מִשְּׁמֵיהּ דְּרַב עַוִּירָא אָמַר: מַיְיתֵי חֲמִירָא אַרְכְּסָא דִּשְׂעָרֵי וְאָפְיָא לַהּ בְּגַוֵּויהּ, אִישְׁתַּנַּאי לִמְעַלְּיוּתָא – כְּשֵׁרָה, לִגְרִיעוּתָא – פְּסוּלָה, וְסִימָנָיךְ: שִׁינּוּי שֶׁקֶר, שִׁינּוּי אֱמֶת.

**William Davidson Edition - English:**
**And Rav Adda said before Rava in the name of Rav Avira: One brings hard [*arkesa*] leavened barley** dough **and bakes** the sky-blue wool **in it.** If the color of the sky-blue wool **changes for the better,** meaning that the process intensifies the color of the sky-blue wool, then it is **fit.** If the color of the sky-blue wool changes for the **worse,** i.e., it fades, then it is **unfit. And your mnemonic** is: **Change** reveals **falsehood** and **change** reveals **truth.** All of this indicates that it is possible to test whether sky-blue wool has been dyed with real *tekhelet*, contrary to the *baraita*.


###### Menachot 43a:3
[Menachot 43a:3](https://torahapp.org/share/book/Menachot/r/43a:3)

מַאי ״אֵין לָהּ בְּדִיקָה״ נָמֵי דְּקָאָמַר? אַטְּעִימָה.

**William Davidson Edition - English:**
The Gemara explains the *baraita*: **What** does it mean **when it says: There is no** reliable method of **testing** sky-blue wool? It means that there is no way to test whether it was dyed for the sake of the mitzva or **for** the purpose of **testing** the dye.


###### Menachot 43a:4
[Menachot 43a:4](https://torahapp.org/share/book/Menachot/r/43a:4)

מָר מִמִּשְׁכִּי אַיְיתִי תְּכֵלְתָּא בִּשְׁנֵי רַב אַחַאי, בַּדְקוּהָ בִּדְרַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה, וְאִיפְּרֵד חֲזוּתַיהּ, בִּדְרַב אַדָּא, וְאִישְׁתַּנַּאי לִמְעַלְּיוּתָא.

**William Davidson Edition - English:**
The Gemara relates that **Mar,** a Sage **from Mashkhei, brought sky-blue** wool **in the years** when **Rav Aḥai** was a preeminent Sage. **They tested it in** the manner described by **Rav Yitzḥak, son of Rav Yehuda, and its color faded.** They then tested it **in** the manner described by **Rav Adda and** the color **changed for the better.**


###### Menachot 43a:5
[Menachot 43a:5](https://torahapp.org/share/book/Menachot/r/43a:5)

סְבַר לְמִיפְסְלַהּ, אֲמַר לְהוּ רַב אַחַאי: אֶלָּא הָא לָא תְּכֵילְתָּא הִיא, וְלָא קָלָא אִילָן הִיא, אֶלָּא שְׁמַע מִינַּהּ שְׁמוּעָתָא אַהֲדָדֵי אִיתְּמַר.

**William Davidson Edition - English:**
The Sages **thought** that the sky-blue wool should be **deemed unfit** because it did not pass the first test. **Rav Aḥai said to them: But** how could it be that **this** wool **is not *tekhelet*,** as it failed one of the tests, **and is** also **not indigo,** as it passed the other? This is impossible, because it must be one or the other. **Rather, conclude from it** that these ***halakhot* were stated together.**


###### Menachot 43a:6
[Menachot 43a:6](https://torahapp.org/share/book/Menachot/r/43a:6)

הֵיכָא דִּבְדַקְנָא בִּדְרַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה, לָא אִיפְּרֵד חֲזוּתַיהּ – כְּשֵׁרָה; אִיפְּרֵד חֲזוּתַיהּ – בָּדְקִינַן לַהּ בִּדְרַב אַדָּא בַּחֲמִירָא אַרְכְּסָא: אִישְׁתַּנַּי לִמְעַלְּיוּתָא – כְּשֵׁרָה, לִגְרִיעוּתָא – פְּסוּלָה. שְׁלַחוּ מִתָּם: שְׁמוּעָתָא אַהֲדָדֵי אִיתְּמַר.

**William Davidson Edition - English:**
He explains: In a case **where we tested** the wool **in** the manner described **by Rav Yitzḥak, son of Rav Yehuda,** and **its color did not fade,** it is **fit** and requires no further testing. If **its color faded,** then **we test it in** the manner described **by Rav Adda, with hard leavened** barley dough. If the color **changed for the better** it is **fit;** if the color changed **for the worse** it is **unfit.** The Gemara adds: **They sent** a message **from there,** i.e., Eretz Yisrael: These ***halakhot* were** in fact **stated together,** as explained by Rav Aḥai.


###### Menachot 43a:7
[Menachot 43a:7](https://torahapp.org/share/book/Menachot/r/43a:7)

רַבִּי מָנִי דָּיֵיק וְזָבֵין כְּחוּמְרֵי מַתְנְיָתָא, אֲמַר לֵיהּ הָהוּא סָבָא: הָכִי עֲבוּד קַמָּאֵי דְקַמָּךְ, וְאַצְלַח עִיסְקַיְיהוּ.

**William Davidson Edition - English:**
The Gemara relates that **Rabbi Mani was exacting and purchased** sky-blue wool **in accordance with the stringencies of the *baraita*** cited earlier, i.e., that wool dyed as a test is unfit for ritual fringes, and that therefore one should purchase sky-blue wool for ritual fringes only from an expert. **A certain elder said to him: This is what your early predecessors did, and their businesses were successful.**


###### Menachot 43a:8
[Menachot 43a:8](https://torahapp.org/share/book/Menachot/r/43a:8)

תָּנוּ רַבָּנַן: הַלּוֹקֵחַ טַלִּית מְצוּיֶּיצֶת מִן הַשּׁוּק, מִיִּשְׂרָאֵל – הֲרֵי הִיא בְּחֶזְקָתָהּ, מִן הַגּוֹי, מִן הַתַּגָּר – כְּשֵׁרָה, מִן הַהֶדְיוֹט – פְּסוּלָה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: In the case of **one who purchases a cloak with ritual fringes from the marketplace,** if he purchased it **from a Jew it retains its presumptive status** that it is fit for the mitzva. If he purchased it **from a gentile,** then if he purchased it **from a merchant** it is presumed to be **fit,** as the merchant would want to maintain his credibility and would therefore purchase the sky-blue strings only from a reliable source. But if he purchased it **from** a gentile who is **an ordinary** person rather than a professional merchant, the sky-blue strings are **unfit,** as the seller presumably dyed them himself.


###### Menachot 43a:9
[Menachot 43a:9](https://torahapp.org/share/book/Menachot/r/43a:9)

וְאַף עַל פִּי שֶׁאָמְרוּ: אֵין אָדָם רַשַּׁאי לִמְכּוֹר טַלִּית מְצוּיֶּיצֶת לְגוֹי עַד שֶׁיַּתִּיר צִיצִיּוֹתֶיהָ.

**William Davidson Edition - English:**
**And even though** the Sages **said: A person is not permitted to sell a cloak with ritual fringes to a gentile until he unties** and removes **its ritual fringes,** it is permitted to purchase such a cloak from a gentile merchant, as it is assumed that the merchant acquired the cloak from a Jew who ignored this *halakha*.


###### Menachot 43a:10
[Menachot 43a:10](https://torahapp.org/share/book/Menachot/r/43a:10)

מַאי טַעְמָא? הָכָא תַּרְגִּימוּ מִשּׁוּם זוֹנָה, רַב יְהוּדָה אָמַר: שֶׁמָּא יִתְלַוֶּה עִמּוֹ בַּדֶּרֶךְ וְיַהַרְגֶנּוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the prohibition against selling a cloak with ritual fringes to a gentile? The Gemara answers: **Here they interpreted** that it is prohibited **because** of the concern that the gentile will visit **a prostitute** and observers will think that he is a Jew. Alternatively, **Rav Yehuda said:** It is prohibited **lest** a Jew mistake the gentile for a Jew and **accompany him on a journey** thinking that he is also Jewish, due to his ritual fringes, **and** the gentile might then **kill him.**


###### Menachot 43a:11
[Menachot 43a:11](https://torahapp.org/share/book/Menachot/r/43a:11)

רַב יְהוּדָה רָמֵי תְּכֵילְתָּא לְפַרְזוּמָא דְּאִינָשֵׁי בֵּיתֵיהּ, וּמְבָרֵךְ כֹּל צַפְרָא ״לְהִתְעַטֵּף בַּצִּיצִית״.

**William Davidson Edition - English:**
§ **Rav Yehuda would affix** white and **sky-blue** strings **to the garment [*pirzuma*] of his wife. And every morning** he would **recite the blessing: To wrap ourselves in** garments with **ritual fringes.**


###### Menachot 43a:12
[Menachot 43a:12](https://torahapp.org/share/book/Menachot/r/43a:12)

מִדְּרָמֵי, קָסָבַר: מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָא הוּא, אַמַּאי מְבָרֵךְ כֹּל צַפְרָא וְצַפְרָא?

**William Davidson Edition - English:**
The Gemara asks: **From** the fact **that** he would **affix** ritual fringes to his wife’s garments, it is apparent that **he holds** that the obligation of ritual fringes is **a positive mitzva that is not time-bound,** and therefore women are also obligated in it. But if that is his opinion, **why** did **he recite the blessing** on ritual fringes **each and every morning?** In order for the mitzva to not be time-bound, it must apply at night, in which case a new blessing should not be recited in the morning.


###### Menachot 43a:13
[Menachot 43a:13](https://torahapp.org/share/book/Menachot/r/43a:13)

כְּרַבִּי, דְּתַנְיָא: תְּפִילִּין כׇּל זְמַן שֶׁמַּנִּיחָן מְבָרֵךְ עֲלֵיהֶן, דִּבְרֵי רַבִּי.

**William Davidson Edition - English:**
The Gemara answers: Rav Yehuda was acting **in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: With regard to **phylacteries, every time one dons them he recites the blessing over them,** even several times in one day; this is **the statement of Rabbi** Yehuda HaNasi.


###### Menachot 43a:14
[Menachot 43a:14](https://torahapp.org/share/book/Menachot/r/43a:14)

אִי הָכִי, כֹּל שַׁעְתָּא נָמֵי! רַב יְהוּדָה אִינִישׁ צְנִיעָא הֲוָה, וְלָא שָׁרֵי לֵיהּ לִגְלִימֵיהּ כּוּלֵּיהּ יוֹמָא. וּמַאי שְׁנָא מִצַּפְרָא? כִּי מְשַׁנֵּי מִכְּסוּת לַיְלָה לִכְסוּת יוֹם.

**William Davidson Edition - English:**
The Gemara asks: **If so,** he should have **also** recited a blessing **every time** that he took the cloak off and put it back on, and not merely once a day in the morning. The Gemara answers: **Rav Yehuda was a modest man and he did not remove his cloak the entire day.** The Gemara asks: In **what** way is it **different from the morning,** i.e., why did he recite a blessing in the morning? The Gemara answers: He recited the blessing in the morning **when he changed from a nighttime garment to a daytime garment.**


###### Menachot 43a:15
[Menachot 43a:15](https://torahapp.org/share/book/Menachot/r/43a:15)

תָּנוּ רַבָּנַן: הַכֹּל חַיָּיבִין בְּצִיצִית, כֹּהֲנִים, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים, נָשִׁים וַעֲבָדִים. רַבִּי שִׁמְעוֹן פּוֹטֵר בְּנָשִׁים, מִפְּנֵי שֶׁמִּצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָאּ הוּא, וְכׇל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָאּ נָשִׁים פְּטוּרוֹת.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **Everyone is obligated in** the mitzva of **ritual fringes,** including **priests, Levites, Israelites, converts, women, and** Canaanite **slaves. Rabbi Shimon deems women exempt, because** the mitzva of ritual fringes **is a positive, time-bound mitzva, and women are exempt** from **every positive, time-bound mitzva.**


###### Menachot 43a:16
[Menachot 43a:16](https://torahapp.org/share/book/Menachot/r/43a:16)

אָמַר מָר: הַכֹּל חַיָּיבִין בְּצִיצִית, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. פְּשִׁיטָא, דְּאִי כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים פְּטִירִי, מַאן לִיחַיַּיב?

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **The Master said** in the *baraita*: **Everyone is obligated in** the mitzva of **ritual fringes,** including **priests, Levites, and Israelites.** The Gemara asks: Isn’t that **obvious? As, if priests, Levites, and Israelites were exempt** from the mitzva, **who** then **is to be obligated?**


###### Menachot 43a:17
[Menachot 43a:17](https://torahapp.org/share/book/Menachot/r/43a:17)

כֹּהֲנִים אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּכְתִיב ״לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו. גְּדִילִים תַּעֲשֶׂה לָךְ״, מַאן דְּלָא אִישְׁתְּרִי כִּלְאַיִם לְגַבֵּיהּ בִּלְבִישָׁה הוּא דְּמִיחַיַּיב בְּצִיצִית, הָנֵי כֹּהֲנִים הוֹאִיל וְאִישְׁתְּרִי כִּלְאַיִם לְגַבַּיְיהוּ – לָא לִיחַיְּיבוּ.

**William Davidson Edition - English:**
The Gemara answers: **It was necessary for** the *baraita* to mention that **priests** are obligated to fulfill the mitzva, as **it may enter your mind to say** as follows: **Since it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords** upon the four corners of your covering” (Deuteronomy 22:11–12), only **one who is not permitted to wear diverse kinds is obligated in** the mitzva of **ritual fringes.** With regard to **these priests, since diverse kinds are permitted for them** when they perform the Temple service, as the belt of the priestly vestments contains diverse kinds, **they should not be obligated** in the mitzva of ritual fringes.


###### Menachot 43a:18
[Menachot 43a:18](https://torahapp.org/share/book/Menachot/r/43a:18)

קָא מַשְׁמַע לַן: נְהִי דְּאִישְׁתְּרִי בְּעִידָּן עֲבוֹדָה, בְּלָא עִידָּן עֲבוֹדָה לָא אִישְׁתְּרִי.

**William Davidson Edition - English:**
Therefore, the *baraita* **teaches us** that **although** the prohibition of diverse kinds is **permitted** for them **at the time** when they perform the Temple **service, when** it is **not the time of** the Temple **service** it is **not permitted,** and therefore priests are obligated in the mitzva of ritual fringes.


###### Menachot 43a:19
[Menachot 43a:19](https://torahapp.org/share/book/Menachot/r/43a:19)

רַבִּי שִׁמְעוֹן פּוֹטֵר בְּנָשִׁים. מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? דְּתַנְיָא: ״וּרְאִיתֶם אוֹתוֹ״ – פְּרָט לִכְסוּת לַיְלָה.

**William Davidson Edition - English:**
The *baraita* states that **Rabbi Shimon deems women exempt.** The Gemara asks: **What is the reasoning of Rabbi Shimon?** The Gemara answers: **As it is taught** in a *baraita* that with regard to ritual fringes it is stated: “And it shall be unto you for a fringe, **that you may look upon it** and remember all the commandments of the Lord” (Numbers 15:39). The term “that you may look” **excludes a nighttime garment,** as it is dark at night and it is therefore difficult to see.


###### Menachot 43a:20
[Menachot 43a:20](https://torahapp.org/share/book/Menachot/r/43a:20)

אַתָּה אוֹמֵר: פְּרָט לִכְסוּת לַיְלָה, אוֹ אֵינוֹ אֶלָּא פְּרָט לִכְסוּת סוֹמֵא? כְּשֶׁהוּא אוֹמֵר: ״אֲשֶׁר תְּכַסֶּה בָּהּ״, הֲרֵי כְּסוּת סוֹמֵא אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״וּרְאִיתֶם אוֹתוֹ״? פְּרָט לִכְסוּת לַיְלָה.

**William Davidson Edition - English:**
The *baraita* continues: One may ask: **Do you say** that the verse serves to **exclude a nighttime garment? Or is it** to **exclude only the garment of a blind person,** who is also unable to see his ritual fringes? The *tanna* explains: **When** the verse **states:** “Of your covering, **with which you cover yourself”** (Deuteronomy 22:12), the **garment of a blind person is mentioned** as being included, as the verse already stated: “Of your covering,” and did not need to state: “With which you cover yourself.” If so, **how do I realize** the meaning of the exclusion: **“That you may look upon it”?** It must **exclude a nighttime garment.**


###### Menachot 43a:21
[Menachot 43a:21](https://torahapp.org/share/book/Menachot/r/43a:21)

וּמָה רָאִיתָ לְרַבּוֹת כְּסוּת סוֹמֵא וּלְהוֹצִיא כְּסוּת לַיְלָה? מְרַבֶּה אֲנִי כְּסוּת סוֹמֵא שֶׁיֶּשְׁנָהּ בִּרְאִיָּה אֵצֶל אֲחֵרִים, וּמוֹצִיא אֲנִי כְּסוּת לַיְלָה שֶׁאֵינָהּ בִּרְאִיָּה אֵצֶל אֲחֵרִים.

**William Davidson Edition - English:**
The Gemara asks: **What did you see** that led you **to include the garment of a blind person** from the phrase: “With which you cover yourself,” **and to exclude a nighttime garment** from the phrase: “That you may look upon it,” rather than including a nighttime garment in the obligation and excluding the garment of a blind person? The Gemara answers: **I include the garment of a blind person, which is visible to others,** even though the blind person himself cannot see it, **and I exclude a nighttime garment, which is not visible** even **to others.**


###### Menachot 43a:22
[Menachot 43a:22](https://torahapp.org/share/book/Menachot/r/43a:22)

וְרַבָּנַן

**William Davidson Edition - English:**
The Gemara asks: **And the Rabbis** who disagree with Rabbi Shimon,