How are the windings in the tzitzit done? Do there need to be strings hanging down? What type of fabrics obligate a garment in tzitzit?
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Want to dedicate learning? Get started here:
0:00
0:00
Today’s daily daf tools:
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Menachot 39
דִּלְמָא דְּאִיקְּטַר.
The Gemara rejects this proof: Perhaps the sons of Rabbi Ḥiyya were referring to a case where one tied knots between the sets of windings even though there is no obligation to do so.
וְאָמַר רַבָּה: שְׁמַע מִינַּהּ, קֶשֶׁר עֶלְיוֹן דְּאוֹרָיְיתָא, דְּאִי סָלְקָא דַעְתָּךְ דְּרַבָּנַן, מַאי אִיצְטְרִיךְ לְמִישְׁרֵי סָדִין בְּצִיצִית? פְּשִׁיטָא! הַתּוֹכֵף תְּכִיפָה אַחַת אֵינוֹ חִיבּוּר, אֶלָּא שְׁמַע מִינַּהּ דְּאוֹרָיְיתָא.
And Rabba says: Learn from it that the uppermost knot in the ritual fringes is required by Torah law. As, if it enters your mind to say that it is by rabbinic law, whereas by Torah law it is sufficient to merely insert the strings into the hole without tying any knots, for what reason was it necessary for the Torah to permit placing wool ritual fringes on a linen cloak? It is obvious that it is permitted, since if one attaches a swatch of wool and a swatch of linen with a single connection, it is not considered a connection with regard to the prohibition against wearing a garment that includes both wool and linen. Rather, learn from it that the uppermost knot is required by Torah law.
אָמַר רַבָּה בַּר רַב אַדָּא אָמַר רַב אַדָּא אָמַר רַב: אִם נִפְסַק הַחוּט מֵעִיקָּרוֹ – פְּסוּלָה. יָתֵיב רַב נַחְמָן וְקָא אָמַר לְהָא שְׁמַעְתָּא, אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן: בַּמֶּה דְּבָרִים אֲמוּרִים – בִּתְחִילָּתוֹ, אֲבָל סוֹפוֹ – שְׁיָרָיו וְגַרְדּוּמָּיו כׇּל שֶׁהוּא.
§ Rabba bar Rav Adda says that Rav Adda says that Rav says: If a string was severed at its base, i.e., where it is connected to the garment, the ritual fringes are unfit. Rav Naḥman sat in the study hall and stated this halakha. Rava raised an objection to Rav Naḥman from a baraita: In what case is this statement said, i.e., that there is a minimum length required for the strings? That is only when the strings are initially affixed to the garment. But in the end, i.e., after the strings are affixed in an acceptable manner, its remainder and its severed strings are fit at any length.
מַאי שְׁיָרָיו וּמַאי גַּרְדּוּמָּיו? מַאי לָאו ״שְׁיָרָיו״ – דְּאִיפְּסִיק מִינַּיְיהוּ וְאִישְׁתַּיַּיר מִינַּיְיהוּ, ״גַּרְדּוּמָּיו״ – דְּאִיגַּרְדּוּם אִיגַּרְדּוֹמֵי.
The Gemara clarifies: What is its remainder and what are its severed strings? What, is it not that when the baraita mentions its remainder it is referring to a case where parts of the strings were severed and parts of them remain, and when the baraita mentions its severed strings it is referring to a case where the strings were completely severed, and nevertheless the strings are fit for the mitzva?
לָא, חֲדָא קָתָנֵי, שַׁיּוֹרֵי גַּרְדּוּמָּיו כׇּל שֶׁהוּא. וְלֵימָא: ״גַּרְדּוּמָּיו״, ״שְׁיָרָיו״ לְמָה לִי? הָא קָא מַשְׁמַע לַן, דְּבָעֵינַן שִׁיּוּרָא לְגַרְדּוּמָּיו כְּדֵי לְעׇנְבָן.
The Gemara responds to Rava’s objection: No, the tanna of the baraita is teaching one halakha, and the baraita should be understood as follows: The remainder of its severed strings are fit at any length. The Gemara asks: If so, let the baraita simply say: Its severed strings are fit at any length; why do I need the mention of its remainder? This teaches us that we require a remainder of its severed strings long enough to wrap them around the other strings and tie them in a slipknot.
יָתֵיב רַבָּה וְקָאָמַר מִשְּׁמֵיהּ דְּרַב: חוּט שֶׁל כֶּרֶךְ עוֹלֶה מִן הַמִּנְיָן. אֲמַר לֵיהּ רַב יוֹסֵף: שְׁמוּאֵל אַמְרַהּ וְלָא רַב. אִיתְּמַר נָמֵי: אָמַר רַבָּה בַּר בַּר חָנָה, סָח לִי רַבִּי יֹאשִׁיָּה דְּמִן אוּשָׁא: חוּט שֶׁל כֶּרֶךְ עוֹלָה לָהּ מִן הַמִּנְיָן.
§ Rabba sat in the study hall and said in the name of Rav: The string used for winding around the other strings is counted in the quota of ritual fringes, i.e., it is one of the eight strings on each corner, and there is no need to have an additional string for winding. Rav Yosef said to Rabba: Shmuel said it, and not Rav. This was also stated by another amora: Rabba bar bar Ḥana says: Rabbi Yoshiya of Usha told me that the string used for winding around the other strings is counted in the quota of ritual fringes.
יָתֵיב רָבָא וְקָא אָמַר מִשְּׁמֵיהּ דִּשְׁמוּאֵל: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה. אֲמַר לֵיהּ רַב יוֹסֵף: רַב אַמְרַהּ, וְלָא שְׁמוּאֵל. אִיתְּמַר נָמֵי, אָמַר רַב הוּנָא בַּר יְהוּדָה אָמַר רַב שֵׁשֶׁת אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה.
Rava sat in the study hall and said in the name of Shmuel: If one wound the majority of the white and the sky-blue strings instead of leaving the larger portion of the strings hanging loose beyond the windings, the ritual fringes are nevertheless fit. Rav Yosef said to Rava: Rav said it, and not Shmuel. The Gemara supports Rav Yosef’s version from that which was also stated: Rav Huna bar Yehuda says that Rav Sheshet says that Rav Yirmeya bar Abba says that Rav says: If one wound the majority of the white and the sky-blue strings, the ritual fringes are nevertheless fit.
רַב חִיָּיא בְּרֵיהּ דְּרַב נָתָן מַתְנֵי הָכִי: אָמַר רַב הוּנָא, אָמַר רַב שֵׁשֶׁת, אָמַר רַב יִרְמְיָה בַּר אַבָּא, אָמַר רַב: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה, וַאֲפִילּוּ לֹא כָּרַךְ בָּהּ אֶלָּא חוּלְיָא אַחַת – כְּשֵׁרָה, וְנוֹיֵי תְכֵלֶת – שְׁלִישׁ גְּדִיל וּשְׁנֵי שְׁלִישֵׁי עָנָף.
Rav Ḥiyya, son of Rav Natan, teaches this discussion like this: Rav Huna says that Rav Sheshet says that Rav Yirmeya bar Abba says that Rav says: If one wound the majority of the white and the sky-blue strings, the ritual fringes are nevertheless fit. And even if he wound only one set of windings, the ritual fringes are fit. But the finest way to affix the white and sky-blue strings is to ensure that one-third of the length of the strings is windings and two-thirds are loose hanging strings.
וְכַמָּה שִׁיעוּר חוּלְיָא? תַּנְיָא, רַבִּי אוֹמֵר: כְּדֵי שֶׁיִּכְרוֹךְ וְיִשְׁנֶה וִישַׁלֵּשׁ. תָּאנָא: הַפּוֹחֵת לֹא יִפְחוֹת מִשֶּׁבַע, וְהַמּוֹסִיף לֹא יוֹסִיף עַל שְׁלֹשׁ עֶשְׂרֵה.
The Gemara asks: And what is the measure of a set of windings? It is taught in a baraita that Rabbi Yehuda HaNasi says: It is such that one winds once and winds a second and third time, i.e., each set must contain at least three windings. It was taught: One who minimizes the sets of windings may not have fewer than seven sets, and one who adds to this number of sets may not have more than thirteen sets of windings.
הַפּוֹחֵת לֹא יִפְחוֹת מִשֶּׁבַע, כְּנֶגֶד שִׁבְעָה רְקִיעִים, וְהַמּוֹסִיף לֹא יוֹסִיף עַל שְׁלֹשׁ עֶשְׂרֵה, כְּנֶגֶד שִׁבְעָה רְקִיעִין וְשִׁשָּׁה אֲוִירִין שֶׁבֵּינֵיהֶם.
The Gemara provides explanations for these guidelines: One who minimizes the sets of windings may not wind fewer than seven sets, corresponding to the seven firmaments. And one who adds to this number of sets may not wind more than thirteen sets of windings, corresponding to the seven firmaments and the six air spaces between them.
תָּנָא: כְּשֶׁהוּא מַתְחִיל – מַתְחִיל בַּלָּבָן: ״הַכָּנָף״ – מִין כָּנָף, וּכְשֶׁהוּא מְסַיֵּים – מְסַיֵּים בַּלָּבָן, מַעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין.
It was taught: When one begins to form the windings, he begins winding with a white string. This is because the verse indicates that one first inserts “the fringe of the corner” (Numbers 15:38), i.e., the white strings, which are of the same type as the corner of the garment. And when he concludes the windings, he concludes with a white string, in accordance with the principle: One elevates to a higher level in matters of sanctity and does not downgrade.
רַב וְרַבָּה בַּר בַּר חָנָה הֲווֹ יָתְבִי, הֲוָה קָא חָלֵיף וְאָזֵיל הָהוּא גַּבְרָא דְּמִיכַּסֵּי גְּלִימָא דְּכוּלֵּהּ תְּכֵלְתָּא, וּרְמֵי לֵיהּ תְּכֵלְתָּא
§ The Gemara relates: Rav and Rabba bar bar Ḥana were sitting together. A certain man was passing by wearing a cloak that was made entirely of sky-blue wool, on which he had affixed white and sky-blue strings,
וּגְדִילָא מִיגְּדִיל. אָמַר רַב: יָאֵי גְּלִימָא וְלָא יָאֵי תְּכֵלְתָּא, רַבָּה בַּר בַּר חָנָה אָמַר: יָאֵי גְּלִימָא וְיָאֵי תְּכֵלְתָּא.
and the ritual fringes were composed entirely of windings, without any portion of the strings hanging loose. Rav said: The cloak is beautiful, but the white and sky-blue strings are not beautiful. Rabba bar bar Ḥana said: The cloak is beautiful, and the white and sky-blue strings are also beautiful.
בְּמַאי קָא מִיפַּלְגִי? רַבָּה בַּר בַּר חַנָּה סָבַר: כְּתִיב ״גְּדִיל״ וּכְתִיב ״פְּתִיל״, אוֹ גְדִיל אוֹ פְתִיל.
The Gemara asks: With regard to what principle do they disagree? The Gemara answers: Rabba bar bar Ḥana holds that since it is written in one verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12), and in another it is written: “And they shall put on the fringe of the corner a sky-blue thread” (Numbers 15:38), it teaches that the ritual fringes may be composed entirely of either twisted cords, i.e., the windings, or loose threads or strings.
וְרַב סָבַר: לְעוֹלָם פְּתִיל בָּעֵינַן, וְהָהוּא ״גְּדִילִים״ לְמִנְיָינָא הוּא דַּאֲתָא – גְּדִיל שְׁנַיִם, גְּדִילִים אַרְבָּעָה, עֲשֵׂה גְּדִיל וּפוֹתְלֵיהוּ מִתּוֹכוֹ.
And Rav holds that actually, we also require loose strings in addition to the windings, and when that term “twisted cords” appears in the verse, it comes for the purpose of teaching the number of strings that are required. If the verse would have employed the singular term twisted cord, it would still indicate that two strings are required, as twisted means that two strings are wound around each other. Once the verse uses the plural term “twisted cords,” it thereby indicates that four strings are required. By using the terms “twisted cords” and “thread,” the verses indicates: Form twisted cords with the four strings that one attaches to each corner, and let the strings hang loose from them.
אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּלֵוִי: חוּטֵי צֶמֶר פּוֹטְרִין בְּשֶׁל פִּשְׁתָּן.
§ Shmuel says in the name of Levi: Wool strings exempt a garment made of linen, i.e., one fulfills the mitzva by affixing wool strings to a linen garment.
אִיבַּעְיָא לְהוּ: שֶׁל פִּשְׁתָּן מַהוּ שֶׁיִּפְטְרוּ בְּשֶׁל צֶמֶר? צֶמֶר בְּשֶׁל פִּשְׁתִּים הוּא דְּפָטַר, דְּכֵיוָן דִּתְכֵלֶת פָּטְרָה לָבָן נָמֵי פָּטַר, אֲבָל פִּשְׁתִּים בְּצֶמֶר לָא.
A dilemma was raised before the Sages: What is the halakha with regard to whether strings made of linen exempt a garment made of wool? One can say that it is only wool strings that exempt a garment of linen, as since the sky-blue string, which must be wool, exempts a linen garment, white strings of wool also exempt the garment. But if one affixes linen strings to a wool garment, he does not fulfill his obligation.
אוֹ דִלְמָא, כֵּיוָן דִּכְתִיב: ״לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו. גְּדִלִים תַּעֲשֶׂה לָךְ״, לָא שְׁנָא צֶמֶר בְּפִשְׁתִּים וְלָא שְׁנָא פִּשְׁתִּים בְּצֶמֶר?
Or perhaps, 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), which indicates that one may wear wool and linen together in order to fulfill the mitzva of ritual fringes, there is no difference whether one affixes wool strings to a garment of linen, and there is no difference whether one affixes linen strings to a garment of wool.
תָּא שְׁמַע, דְּאָמַר רַחֲבָה אָמַר רַב יְהוּדָה: חוּטֵי צֶמֶר פּוֹטְרִין בְּשֶׁל פִּשְׁתָּן, וְשֶׁל פִּשְׁתָּן פּוֹטְרִין בְּשֶׁל צֶמֶר, חוּטֵי צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בְּכׇל מָקוֹם, וַאֲפִילּוּ בְּשִׁירָאִין.
The Gemara suggests: Come and hear a resolution to this dilemma, as Raḥava says that Rav Yehuda says: Wool strings exempt a garment made of linen, strings of linen exempt a garment made of wool, and strings of wool and linen exempt a garment in any case, i.e., all garments, and even garments made from silks [beshira’in].
וּפְלִיגָא דְּרַב נַחְמָן, דְּאָמַר רַב נַחְמָן: הַשִּׁירָאִין פְּטוּרִין מִן הַצִּיצִית. אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן: הַשִּׁירָאִין וְהַכָּלָךְ וְהַסְּרִיקִין כּוּלָּן חַיָּיבִין בְּצִיצִית – מִדְּרַבָּנַן.
The Gemara notes: And this last point disagrees with a ruling of Rav Naḥman, as Rav Naḥman says: Shira’in are entirely exempt from the obligation of ritual fringes. Rava raised an objection to the opinion of Rav Naḥman from the following baraita: Garments made from types of silks known as shira’in, kalakh, and serikin all require ritual fringes. The Gemara answers: The baraita means that there is an obligation by rabbinic law, whereas Rav Naḥman meant they are exempt by Torah law.
אִי הָכִי, אֵימָא סֵיפָא: וְכוּלָּן צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בָּהֶן. אִי אָמְרַתְּ בִּשְׁלָמָא דְּאוֹרָיְיתָא – הַיְינוּ דְּמִישְׁתְּרוּ בְּהוּ כִּלְאַיִם, אֶלָּא אִי אָמְרַתְּ דְּרַבָּנַן – הֵיכִי מִישְׁתְּרֵי בְּהוּ כִּלְאַיִם? אֵימָא: אוֹ צֶמֶר אוֹ פִּשְׁתִּים.
The Gemara challenges this suggestion: If that is so, then say the latter clause of the baraita: And with regard to all of these garments, strings of wool and linen exempt them. This indicates that one may affix wool sky-blue strings and white linen strings. Granted, if you say that the obligation of ritual fringes for silk garments is by Torah law, that is why diverse kinds are permitted for them. But if you say that the obligation is by rabbinic law, how could diverse kinds be permitted for them? The Gemara answers: Say instead: Either wool or linen strings exempt silk garments, but one may not affix both wool and linen strings to the same silk garment.
הָכִי נָמֵי מִסְתַּבְּרָא, דְּקָתָנֵי סֵיפָא: הֵן בְּמִינָן פּוֹטְרִין, שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין. אִי אָמְרַתְּ בִּשְׁלָמָא דְּרַבָּנַן – הַיְינוּ דְּמִיפַּטְרוּ בְּמִינָן, אֶלָּא אִי אָמְרַתְּ דְּאוֹרָיְיתָא – צֶמֶר וּפִשְׁתִּים הוּא דְּפָטַר.
The Gemara comments: So too, it is reasonable to assume that this is the correct interpretation of the baraita, as the baraita teaches in the latter clause: Strings made from these silk fabrics exempt a garment of their type but do not exempt a garment that is not of their type. Granted, if you say that the obligation to attach ritual fringes to these garments is by rabbinic law, that is why they are exempted if one affixes strings of their type. But if you say that the obligation is by Torah law, then it should be only wool or linen that exempt these garments.
אִי מִשּׁוּם הָא לָא אִירְיָא, כִּדְרָבָא, דְּרָבָא רָמֵי: כְּתִיב ״הַכָּנָף״ – מִין כָּנָף, וּכְתִיב ״צֶמֶר וּפִשְׁתִּים״.
The Gemara rejects this: If it is due to that reason, there is no conclusive argument, because one can maintain that other fabrics also fulfill the obligation of ritual fringes by Torah law, in accordance with the opinion of Rava. As Rava raises a contradiction: It is written in one verse: “And they shall put on the fringe of the corner a sky-blue thread” (Numbers 15:38). The term “the corner” indicates that the fringe must be from the same type of fabric as the corner. And yet it is written: “Wool and linen” (Deuteronomy 22:11), immediately before the verse states: “You shall prepare yourself twisted cords upon the four corners of your covering” (Deuteronomy 22:12), indicating that ritual fringes must be from either wool or linen.
הָא כֵּיצַד? צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן, שְׁאָר מִינִין – בְּמִינָן פּוֹטְרִין, שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין.
How so? Strings made of wool or linen exempt any garment, whether the garment is made of their type of fabric, or whether it is not of their type of fabric. Strings made of all other types of fabric exempt garments made of their type of fabric, e.g., silk strings exempt a silk garment, but they do not exempt a garment made from a fabric that is not their type, i.e., a garment made from a different fabric.
וְרַב נַחְמָן, כִּדְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל.
The Gemara notes: And Rav Naḥman, who holds that silk garments do not require ritual fringes by Torah law, holds in accordance with the ruling stated by a tanna of the school of Rabbi Yishmael.
דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: הוֹאִיל וְנֶאֶמְרוּ בְּגָדִים בַּתּוֹרָה סְתָם, וּפָרַט לְךָ הַכָּתוּב בְּאֶחָד מֵהֶן צֶמֶר וּפִשְׁתִּים – אַף כֹּל צֶמֶר וּפִשְׁתִּים.
As a tanna of the school of Rabbi Yishmael taught: Since the word garments is usually stated in the Torah without specification as to the material from which the garments are made, and the verse specified in one of its references to garments that it is referring to garments made from wool or linen, as it states: “And the garment in which there will be the mark of leprosy, whether it be a woolen garment or a linen garment” (Leviticus 13:47), it may be derived that so too, all garments mentioned in the Torah are those made from wool or linen. Other fabrics are not classified as garments by Torah law. Consequently, when the Torah requires strings on the corners of garments (see Numbers 15:38), it is referring specifically to garments made of wool or linen.
אָמַר אַבָּיֵי: וְהַאי תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל מַפְּקָא מֵאִידַּךְ תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״בֶּגֶד״ – אֵין לִי אֶלָּא בֶּגֶד צֶמֶר, מִנַּיִן לְרַבּוֹת צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים וְנוֹצָה שֶׁל עִזִּים וְהַכָּלָךְ וְהַסְּרִיקִין וְהַשִּׁירָאִין מִנַּיִן? תַּלְמוּד לוֹמַר: ״אוֹ בֶגֶד״.
Abaye said: This statement by a tanna of the school of Rabbi Yishmael diverges from another statement by a tanna of the school of Rabbi Yishmael, who holds that all fabrics are considered garments. As a tanna of the school of Rabbi Yishmael taught: From the fact that the verse states: “A woolen garment” (Leviticus 13:47), I have derived only that a garment of wool can become ritually impure. From where is it derived that garments made of camels’ hair, rabbits’ wool, goats’ hair, or the types of silk kalakh, serikin, and shirayin, are also included in this halakha? The same verse states: “Or a linen garment.” The word “or” serves as an amplification to include all types of fabric.
Follow
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
A Daf Of Their Own – Unbroken Promises: Oaths in the Shemita Year
06.16.2025 | כ׳ בסיון תשפ״ה
A Daf Of Their Own – Is a Eulogy for the Honor of the Deceased or for the Living?
02.02.2025 | ד׳ בשבט תשפ״ה
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
Jill Shames
Jerusalem, Israel
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Sandrine Simons
Atlanta, United States
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Shira Krebs
Minnesota, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Leah Goldford
Edmonton, Alberta, Canada
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Mamaroneck, NY, United States
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment.
Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
Menachot 39
דִּלְמָא דְּאִיקְּטַר.
The Gemara rejects this proof: Perhaps the sons of Rabbi Ḥiyya were referring to a case where one tied knots between the sets of windings even though there is no obligation to do so.
וְאָמַר רַבָּה: שְׁמַע מִינַּהּ, קֶשֶׁר עֶלְיוֹן דְּאוֹרָיְיתָא, דְּאִי סָלְקָא דַעְתָּךְ דְּרַבָּנַן, מַאי אִיצְטְרִיךְ לְמִישְׁרֵי סָדִין בְּצִיצִית? פְּשִׁיטָא! הַתּוֹכֵף תְּכִיפָה אַחַת אֵינוֹ חִיבּוּר, אֶלָּא שְׁמַע מִינַּהּ דְּאוֹרָיְיתָא.
And Rabba says: Learn from it that the uppermost knot in the ritual fringes is required by Torah law. As, if it enters your mind to say that it is by rabbinic law, whereas by Torah law it is sufficient to merely insert the strings into the hole without tying any knots, for what reason was it necessary for the Torah to permit placing wool ritual fringes on a linen cloak? It is obvious that it is permitted, since if one attaches a swatch of wool and a swatch of linen with a single connection, it is not considered a connection with regard to the prohibition against wearing a garment that includes both wool and linen. Rather, learn from it that the uppermost knot is required by Torah law.
אָמַר רַבָּה בַּר רַב אַדָּא אָמַר רַב אַדָּא אָמַר רַב: אִם נִפְסַק הַחוּט מֵעִיקָּרוֹ – פְּסוּלָה. יָתֵיב רַב נַחְמָן וְקָא אָמַר לְהָא שְׁמַעְתָּא, אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן: בַּמֶּה דְּבָרִים אֲמוּרִים – בִּתְחִילָּתוֹ, אֲבָל סוֹפוֹ – שְׁיָרָיו וְגַרְדּוּמָּיו כׇּל שֶׁהוּא.
§ Rabba bar Rav Adda says that Rav Adda says that Rav says: If a string was severed at its base, i.e., where it is connected to the garment, the ritual fringes are unfit. Rav Naḥman sat in the study hall and stated this halakha. Rava raised an objection to Rav Naḥman from a baraita: In what case is this statement said, i.e., that there is a minimum length required for the strings? That is only when the strings are initially affixed to the garment. But in the end, i.e., after the strings are affixed in an acceptable manner, its remainder and its severed strings are fit at any length.
מַאי שְׁיָרָיו וּמַאי גַּרְדּוּמָּיו? מַאי לָאו ״שְׁיָרָיו״ – דְּאִיפְּסִיק מִינַּיְיהוּ וְאִישְׁתַּיַּיר מִינַּיְיהוּ, ״גַּרְדּוּמָּיו״ – דְּאִיגַּרְדּוּם אִיגַּרְדּוֹמֵי.
The Gemara clarifies: What is its remainder and what are its severed strings? What, is it not that when the baraita mentions its remainder it is referring to a case where parts of the strings were severed and parts of them remain, and when the baraita mentions its severed strings it is referring to a case where the strings were completely severed, and nevertheless the strings are fit for the mitzva?
לָא, חֲדָא קָתָנֵי, שַׁיּוֹרֵי גַּרְדּוּמָּיו כׇּל שֶׁהוּא. וְלֵימָא: ״גַּרְדּוּמָּיו״, ״שְׁיָרָיו״ לְמָה לִי? הָא קָא מַשְׁמַע לַן, דְּבָעֵינַן שִׁיּוּרָא לְגַרְדּוּמָּיו כְּדֵי לְעׇנְבָן.
The Gemara responds to Rava’s objection: No, the tanna of the baraita is teaching one halakha, and the baraita should be understood as follows: The remainder of its severed strings are fit at any length. The Gemara asks: If so, let the baraita simply say: Its severed strings are fit at any length; why do I need the mention of its remainder? This teaches us that we require a remainder of its severed strings long enough to wrap them around the other strings and tie them in a slipknot.
יָתֵיב רַבָּה וְקָאָמַר מִשְּׁמֵיהּ דְּרַב: חוּט שֶׁל כֶּרֶךְ עוֹלֶה מִן הַמִּנְיָן. אֲמַר לֵיהּ רַב יוֹסֵף: שְׁמוּאֵל אַמְרַהּ וְלָא רַב. אִיתְּמַר נָמֵי: אָמַר רַבָּה בַּר בַּר חָנָה, סָח לִי רַבִּי יֹאשִׁיָּה דְּמִן אוּשָׁא: חוּט שֶׁל כֶּרֶךְ עוֹלָה לָהּ מִן הַמִּנְיָן.
§ Rabba sat in the study hall and said in the name of Rav: The string used for winding around the other strings is counted in the quota of ritual fringes, i.e., it is one of the eight strings on each corner, and there is no need to have an additional string for winding. Rav Yosef said to Rabba: Shmuel said it, and not Rav. This was also stated by another amora: Rabba bar bar Ḥana says: Rabbi Yoshiya of Usha told me that the string used for winding around the other strings is counted in the quota of ritual fringes.
יָתֵיב רָבָא וְקָא אָמַר מִשְּׁמֵיהּ דִּשְׁמוּאֵל: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה. אֲמַר לֵיהּ רַב יוֹסֵף: רַב אַמְרַהּ, וְלָא שְׁמוּאֵל. אִיתְּמַר נָמֵי, אָמַר רַב הוּנָא בַּר יְהוּדָה אָמַר רַב שֵׁשֶׁת אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה.
Rava sat in the study hall and said in the name of Shmuel: If one wound the majority of the white and the sky-blue strings instead of leaving the larger portion of the strings hanging loose beyond the windings, the ritual fringes are nevertheless fit. Rav Yosef said to Rava: Rav said it, and not Shmuel. The Gemara supports Rav Yosef’s version from that which was also stated: Rav Huna bar Yehuda says that Rav Sheshet says that Rav Yirmeya bar Abba says that Rav says: If one wound the majority of the white and the sky-blue strings, the ritual fringes are nevertheless fit.
רַב חִיָּיא בְּרֵיהּ דְּרַב נָתָן מַתְנֵי הָכִי: אָמַר רַב הוּנָא, אָמַר רַב שֵׁשֶׁת, אָמַר רַב יִרְמְיָה בַּר אַבָּא, אָמַר רַב: תְּכֵלֶת שֶׁכָּרַךְ רוּבָּהּ – כְּשֵׁרָה, וַאֲפִילּוּ לֹא כָּרַךְ בָּהּ אֶלָּא חוּלְיָא אַחַת – כְּשֵׁרָה, וְנוֹיֵי תְכֵלֶת – שְׁלִישׁ גְּדִיל וּשְׁנֵי שְׁלִישֵׁי עָנָף.
Rav Ḥiyya, son of Rav Natan, teaches this discussion like this: Rav Huna says that Rav Sheshet says that Rav Yirmeya bar Abba says that Rav says: If one wound the majority of the white and the sky-blue strings, the ritual fringes are nevertheless fit. And even if he wound only one set of windings, the ritual fringes are fit. But the finest way to affix the white and sky-blue strings is to ensure that one-third of the length of the strings is windings and two-thirds are loose hanging strings.
וְכַמָּה שִׁיעוּר חוּלְיָא? תַּנְיָא, רַבִּי אוֹמֵר: כְּדֵי שֶׁיִּכְרוֹךְ וְיִשְׁנֶה וִישַׁלֵּשׁ. תָּאנָא: הַפּוֹחֵת לֹא יִפְחוֹת מִשֶּׁבַע, וְהַמּוֹסִיף לֹא יוֹסִיף עַל שְׁלֹשׁ עֶשְׂרֵה.
The Gemara asks: And what is the measure of a set of windings? It is taught in a baraita that Rabbi Yehuda HaNasi says: It is such that one winds once and winds a second and third time, i.e., each set must contain at least three windings. It was taught: One who minimizes the sets of windings may not have fewer than seven sets, and one who adds to this number of sets may not have more than thirteen sets of windings.
הַפּוֹחֵת לֹא יִפְחוֹת מִשֶּׁבַע, כְּנֶגֶד שִׁבְעָה רְקִיעִים, וְהַמּוֹסִיף לֹא יוֹסִיף עַל שְׁלֹשׁ עֶשְׂרֵה, כְּנֶגֶד שִׁבְעָה רְקִיעִין וְשִׁשָּׁה אֲוִירִין שֶׁבֵּינֵיהֶם.
The Gemara provides explanations for these guidelines: One who minimizes the sets of windings may not wind fewer than seven sets, corresponding to the seven firmaments. And one who adds to this number of sets may not wind more than thirteen sets of windings, corresponding to the seven firmaments and the six air spaces between them.
תָּנָא: כְּשֶׁהוּא מַתְחִיל – מַתְחִיל בַּלָּבָן: ״הַכָּנָף״ – מִין כָּנָף, וּכְשֶׁהוּא מְסַיֵּים – מְסַיֵּים בַּלָּבָן, מַעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין.
It was taught: When one begins to form the windings, he begins winding with a white string. This is because the verse indicates that one first inserts “the fringe of the corner” (Numbers 15:38), i.e., the white strings, which are of the same type as the corner of the garment. And when he concludes the windings, he concludes with a white string, in accordance with the principle: One elevates to a higher level in matters of sanctity and does not downgrade.
רַב וְרַבָּה בַּר בַּר חָנָה הֲווֹ יָתְבִי, הֲוָה קָא חָלֵיף וְאָזֵיל הָהוּא גַּבְרָא דְּמִיכַּסֵּי גְּלִימָא דְּכוּלֵּהּ תְּכֵלְתָּא, וּרְמֵי לֵיהּ תְּכֵלְתָּא
§ The Gemara relates: Rav and Rabba bar bar Ḥana were sitting together. A certain man was passing by wearing a cloak that was made entirely of sky-blue wool, on which he had affixed white and sky-blue strings,
וּגְדִילָא מִיגְּדִיל. אָמַר רַב: יָאֵי גְּלִימָא וְלָא יָאֵי תְּכֵלְתָּא, רַבָּה בַּר בַּר חָנָה אָמַר: יָאֵי גְּלִימָא וְיָאֵי תְּכֵלְתָּא.
and the ritual fringes were composed entirely of windings, without any portion of the strings hanging loose. Rav said: The cloak is beautiful, but the white and sky-blue strings are not beautiful. Rabba bar bar Ḥana said: The cloak is beautiful, and the white and sky-blue strings are also beautiful.
בְּמַאי קָא מִיפַּלְגִי? רַבָּה בַּר בַּר חַנָּה סָבַר: כְּתִיב ״גְּדִיל״ וּכְתִיב ״פְּתִיל״, אוֹ גְדִיל אוֹ פְתִיל.
The Gemara asks: With regard to what principle do they disagree? The Gemara answers: Rabba bar bar Ḥana holds that since it is written in one verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12), and in another it is written: “And they shall put on the fringe of the corner a sky-blue thread” (Numbers 15:38), it teaches that the ritual fringes may be composed entirely of either twisted cords, i.e., the windings, or loose threads or strings.
וְרַב סָבַר: לְעוֹלָם פְּתִיל בָּעֵינַן, וְהָהוּא ״גְּדִילִים״ לְמִנְיָינָא הוּא דַּאֲתָא – גְּדִיל שְׁנַיִם, גְּדִילִים אַרְבָּעָה, עֲשֵׂה גְּדִיל וּפוֹתְלֵיהוּ מִתּוֹכוֹ.
And Rav holds that actually, we also require loose strings in addition to the windings, and when that term “twisted cords” appears in the verse, it comes for the purpose of teaching the number of strings that are required. If the verse would have employed the singular term twisted cord, it would still indicate that two strings are required, as twisted means that two strings are wound around each other. Once the verse uses the plural term “twisted cords,” it thereby indicates that four strings are required. By using the terms “twisted cords” and “thread,” the verses indicates: Form twisted cords with the four strings that one attaches to each corner, and let the strings hang loose from them.
אָמַר שְׁמוּאֵל מִשְּׁמֵיהּ דְּלֵוִי: חוּטֵי צֶמֶר פּוֹטְרִין בְּשֶׁל פִּשְׁתָּן.
§ Shmuel says in the name of Levi: Wool strings exempt a garment made of linen, i.e., one fulfills the mitzva by affixing wool strings to a linen garment.
אִיבַּעְיָא לְהוּ: שֶׁל פִּשְׁתָּן מַהוּ שֶׁיִּפְטְרוּ בְּשֶׁל צֶמֶר? צֶמֶר בְּשֶׁל פִּשְׁתִּים הוּא דְּפָטַר, דְּכֵיוָן דִּתְכֵלֶת פָּטְרָה לָבָן נָמֵי פָּטַר, אֲבָל פִּשְׁתִּים בְּצֶמֶר לָא.
A dilemma was raised before the Sages: What is the halakha with regard to whether strings made of linen exempt a garment made of wool? One can say that it is only wool strings that exempt a garment of linen, as since the sky-blue string, which must be wool, exempts a linen garment, white strings of wool also exempt the garment. But if one affixes linen strings to a wool garment, he does not fulfill his obligation.
אוֹ דִלְמָא, כֵּיוָן דִּכְתִיב: ״לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו. גְּדִלִים תַּעֲשֶׂה לָךְ״, לָא שְׁנָא צֶמֶר בְּפִשְׁתִּים וְלָא שְׁנָא פִּשְׁתִּים בְּצֶמֶר?
Or perhaps, 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), which indicates that one may wear wool and linen together in order to fulfill the mitzva of ritual fringes, there is no difference whether one affixes wool strings to a garment of linen, and there is no difference whether one affixes linen strings to a garment of wool.
תָּא שְׁמַע, דְּאָמַר רַחֲבָה אָמַר רַב יְהוּדָה: חוּטֵי צֶמֶר פּוֹטְרִין בְּשֶׁל פִּשְׁתָּן, וְשֶׁל פִּשְׁתָּן פּוֹטְרִין בְּשֶׁל צֶמֶר, חוּטֵי צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בְּכׇל מָקוֹם, וַאֲפִילּוּ בְּשִׁירָאִין.
The Gemara suggests: Come and hear a resolution to this dilemma, as Raḥava says that Rav Yehuda says: Wool strings exempt a garment made of linen, strings of linen exempt a garment made of wool, and strings of wool and linen exempt a garment in any case, i.e., all garments, and even garments made from silks [beshira’in].
וּפְלִיגָא דְּרַב נַחְמָן, דְּאָמַר רַב נַחְמָן: הַשִּׁירָאִין פְּטוּרִין מִן הַצִּיצִית. אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן: הַשִּׁירָאִין וְהַכָּלָךְ וְהַסְּרִיקִין כּוּלָּן חַיָּיבִין בְּצִיצִית – מִדְּרַבָּנַן.
The Gemara notes: And this last point disagrees with a ruling of Rav Naḥman, as Rav Naḥman says: Shira’in are entirely exempt from the obligation of ritual fringes. Rava raised an objection to the opinion of Rav Naḥman from the following baraita: Garments made from types of silks known as shira’in, kalakh, and serikin all require ritual fringes. The Gemara answers: The baraita means that there is an obligation by rabbinic law, whereas Rav Naḥman meant they are exempt by Torah law.
אִי הָכִי, אֵימָא סֵיפָא: וְכוּלָּן צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בָּהֶן. אִי אָמְרַתְּ בִּשְׁלָמָא דְּאוֹרָיְיתָא – הַיְינוּ דְּמִישְׁתְּרוּ בְּהוּ כִּלְאַיִם, אֶלָּא אִי אָמְרַתְּ דְּרַבָּנַן – הֵיכִי מִישְׁתְּרֵי בְּהוּ כִּלְאַיִם? אֵימָא: אוֹ צֶמֶר אוֹ פִּשְׁתִּים.
The Gemara challenges this suggestion: If that is so, then say the latter clause of the baraita: And with regard to all of these garments, strings of wool and linen exempt them. This indicates that one may affix wool sky-blue strings and white linen strings. Granted, if you say that the obligation of ritual fringes for silk garments is by Torah law, that is why diverse kinds are permitted for them. But if you say that the obligation is by rabbinic law, how could diverse kinds be permitted for them? The Gemara answers: Say instead: Either wool or linen strings exempt silk garments, but one may not affix both wool and linen strings to the same silk garment.
הָכִי נָמֵי מִסְתַּבְּרָא, דְּקָתָנֵי סֵיפָא: הֵן בְּמִינָן פּוֹטְרִין, שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין. אִי אָמְרַתְּ בִּשְׁלָמָא דְּרַבָּנַן – הַיְינוּ דְּמִיפַּטְרוּ בְּמִינָן, אֶלָּא אִי אָמְרַתְּ דְּאוֹרָיְיתָא – צֶמֶר וּפִשְׁתִּים הוּא דְּפָטַר.
The Gemara comments: So too, it is reasonable to assume that this is the correct interpretation of the baraita, as the baraita teaches in the latter clause: Strings made from these silk fabrics exempt a garment of their type but do not exempt a garment that is not of their type. Granted, if you say that the obligation to attach ritual fringes to these garments is by rabbinic law, that is why they are exempted if one affixes strings of their type. But if you say that the obligation is by Torah law, then it should be only wool or linen that exempt these garments.
אִי מִשּׁוּם הָא לָא אִירְיָא, כִּדְרָבָא, דְּרָבָא רָמֵי: כְּתִיב ״הַכָּנָף״ – מִין כָּנָף, וּכְתִיב ״צֶמֶר וּפִשְׁתִּים״.
The Gemara rejects this: If it is due to that reason, there is no conclusive argument, because one can maintain that other fabrics also fulfill the obligation of ritual fringes by Torah law, in accordance with the opinion of Rava. As Rava raises a contradiction: It is written in one verse: “And they shall put on the fringe of the corner a sky-blue thread” (Numbers 15:38). The term “the corner” indicates that the fringe must be from the same type of fabric as the corner. And yet it is written: “Wool and linen” (Deuteronomy 22:11), immediately before the verse states: “You shall prepare yourself twisted cords upon the four corners of your covering” (Deuteronomy 22:12), indicating that ritual fringes must be from either wool or linen.
הָא כֵּיצַד? צֶמֶר וּפִשְׁתִּים פּוֹטְרִין בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן, שְׁאָר מִינִין – בְּמִינָן פּוֹטְרִין, שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין.
How so? Strings made of wool or linen exempt any garment, whether the garment is made of their type of fabric, or whether it is not of their type of fabric. Strings made of all other types of fabric exempt garments made of their type of fabric, e.g., silk strings exempt a silk garment, but they do not exempt a garment made from a fabric that is not their type, i.e., a garment made from a different fabric.
וְרַב נַחְמָן, כִּדְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל.
The Gemara notes: And Rav Naḥman, who holds that silk garments do not require ritual fringes by Torah law, holds in accordance with the ruling stated by a tanna of the school of Rabbi Yishmael.
דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: הוֹאִיל וְנֶאֶמְרוּ בְּגָדִים בַּתּוֹרָה סְתָם, וּפָרַט לְךָ הַכָּתוּב בְּאֶחָד מֵהֶן צֶמֶר וּפִשְׁתִּים – אַף כֹּל צֶמֶר וּפִשְׁתִּים.
As a tanna of the school of Rabbi Yishmael taught: Since the word garments is usually stated in the Torah without specification as to the material from which the garments are made, and the verse specified in one of its references to garments that it is referring to garments made from wool or linen, as it states: “And the garment in which there will be the mark of leprosy, whether it be a woolen garment or a linen garment” (Leviticus 13:47), it may be derived that so too, all garments mentioned in the Torah are those made from wool or linen. Other fabrics are not classified as garments by Torah law. Consequently, when the Torah requires strings on the corners of garments (see Numbers 15:38), it is referring specifically to garments made of wool or linen.
אָמַר אַבָּיֵי: וְהַאי תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל מַפְּקָא מֵאִידַּךְ תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״בֶּגֶד״ – אֵין לִי אֶלָּא בֶּגֶד צֶמֶר, מִנַּיִן לְרַבּוֹת צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים וְנוֹצָה שֶׁל עִזִּים וְהַכָּלָךְ וְהַסְּרִיקִין וְהַשִּׁירָאִין מִנַּיִן? תַּלְמוּד לוֹמַר: ״אוֹ בֶגֶד״.
Abaye said: This statement by a tanna of the school of Rabbi Yishmael diverges from another statement by a tanna of the school of Rabbi Yishmael, who holds that all fabrics are considered garments. As a tanna of the school of Rabbi Yishmael taught: From the fact that the verse states: “A woolen garment” (Leviticus 13:47), I have derived only that a garment of wool can become ritually impure. From where is it derived that garments made of camels’ hair, rabbits’ wool, goats’ hair, or the types of silk kalakh, serikin, and shirayin, are also included in this halakha? The same verse states: “Or a linen garment.” The word “or” serves as an amplification to include all types of fabric.
Follow
