Menachos 38 - NBTD
00:00 - Good Morning
00:10 - 37B
07:42 - 38A
14:52 - 38B
20:28 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- The text learns the Gemara on *arba tzitsiyot me’akvot zo et zo* and the machloket between Chachamim, who hold four *tzitsiyot* are one *mitzvah* that fully depends on having all four, and Rabbi Yishmael, who holds each *tzitzit* is its own *mitzvah*. It gives several *nafka minah* cases, including *sha’atnez* on a linen garment, a five-cornered garment, and carrying on Shabbat, and it rules that the *halacha* is not like Rabbi Yishmael despite Shmuel’s statement. It then brings the story of Ravina and Mar bar Rav Ashi and limits *kavod habriyot* to overriding only a *derabanan* (explained as *lo tasur*), resolving the case as *karmelit* rather than *reshut harabim*. The text transitions to the new perek with the Mishnah that *tekhelet* and *lavan* do not prevent each other, compares that to *tefillin shel yad* and *shel rosh*, challenges the Mishnah from Rabbi’s reading of *ure’item oto*, and explains outcomes such as *le-kadem* and *min ha-muvchar* as well as the case of *gerdumim* and the measure of *kedei le’anven*, ending with *teiku*.
- A Mishnah states that the four *tzitsiyot* prevent each other because they are one *mitzvah*, and Rabbi Yishmael says they are four *mitzvot*. A Gemara asks *mai beinayhu* and answers that practical differences exist despite the shared requirement to wear *tzitsiyot* on a four-corner garment. A first difference is *sadin be-tzitzit* when only three corners have *tzitsiyot* and the strings include wool on a linen garment, where Chachamim treat it as *sha’atnez* without a fulfilled *mitzvah* and Rabbi Yishmael treats the three as fulfilled *mitzvot* that justify the wool. A second difference is a five-corner garment, where the *tanna kama* requires four *tzitsiyot* and Rabbi Yishmael requires five because each corner’s *tzitzit* is its own *mitzvah*. A third difference is Rav Huna’s case of one who goes out on Shabbat with a garment that is not *metzuyetzet ke-hilchatah*, where Chachamim view the strings as a *masa* and obligate a *chatat* and Rabbi Yishmael exempts because the three remain a *mitzvah*.
- Rav Sheshet brei de-Rav Idi says that one who cuts his garment corner to exempt it from *tzitzit* accomplishes nothing because he makes a five-corner garment. Rav Mesharshiya applies this to people who round a frock corner and says a mistake of cutting straight creates five corners. Rav Mesharshiya also says that one who ties the corner into a circle accomplishes nothing because it is viewed as if untied, and the proof is the rule that tied leather “jugs” are *tahor* and not *mekabel tum’ah* because tying alone does not create a *kli*, except for Arabs where that is the normal use. Rav Dimi mi-Neharde’a says that one who sews the corner into a circle also accomplishes nothing, since if he truly did not want the corner he should have cut it out rather than sew it.
- Rav Yehudah says in the name of Shmuel that the *halacha* is like Rabbi Yishmael, and the Gemara concludes *ve-lo salka kevatei* and does not rule like him. A story says Ravina walks behind Mar bar Rav Ashi on Shabbat and a *tzitzit* corner becomes missing, and one version says Ravina does not tell him until they reach home due to concern for public embarrassment. Mar bar Rav Ashi responds that had he been told earlier he would have removed the garment, which aligns with ruling like Chachamim that three *tzitsiyot* are invalid. The text cites the principle *gadol kevod habriyot she-doheh lo ta’aseh she-ba-Torah* and immediately limits it by explaining that it applies only within *lo tasur*, meaning only to *derabanan* rather than a full *de’oraita*. Another version has Ravina tell him in the street and Mar bar Rav Ashi invoke *kavod habriyot*, and the Gemara resolves that the place is a *karmelit derabanan*, so the Rabbanan relax their restriction due to embarrassment.
- The text concludes with *hadran alakh hakometz* and begins *perek ha-tekhelet* by contrasting earlier themes of things that are *me’akev* with the new theme of things that are not. The Mishnah states *ha-tekhelet eino me’akev et ha-lavan* and *ha-lavan eino me’akev et ha-tekhelet*, and it also states *tefillah shel yad einah me’akevet et shel rosh*. The text applies this to a case of having only *tefillin shel rosh* while traveling and says an Ashkenazi makes two *berachot* in that case.
- The Gemara proposes that the Mishnah does not follow רבי, because a beraita learns from *ure’item oto* in the singular that *tekhelet* and *lavan* prevent each other, which is רבי’s view. The Chachamim say they do not prevent each other, and the text explains רבי’s reasoning from *ha-kanaf* and *min kanaf* together with *petil tekhelet* and the singular *oto* as requiring both together. The Chachamim read *oto* as applying to each one individually so each can stand alone. Rav Yehudah in the name of Rav says the Mishnah can still fit רבי by interpreting “not *me’akev*” as the rule of *le-kadem*, that there is a *mitzvah* to insert the white before the blue, and if one inserts blue before white he is *yotzei* but *chisar mitzvah*. The text clarifies that *chisar mitzvah* means he missed the *haktamah* and did not do a *mitzvah min ha-muvchar*, and it adds a note of apology based on Tosafot that repeating a verse to make something essential is required specifically in *kodashim*, whereas in the rest of Torah a single verse can be *me’akev*.
- The Gemara asks how the Mishnah’s two-way phrasing works, and one answer explains it through a garment that is entirely blue, *talit she-kulah tekhelet*, where the *haktamah* order would reverse based on *min kanaf*. Rava rejects that by saying *midi tzeva ka garim* and does not accept color as the driver of the law. Rava establishes that the Mishnah is needed for *gerdumim*, where strings were originally valid and then tore, and it remains valid when one color’s remnants are torn while the other color remains. The text attributes to *bnei רבי חייא* that *gerdumei tekhelet kesherim* and *gerdumei ezov kesherim*, and it brings Shmuel’s measure *kedei le’anven* as the minimum remaining length. The Gemara asks whether *kedei le’anven* means tying all remnants together or each one individually, and it concludes *teiku*, and the text ends with “רבותיי א גוטן חודש!” and the sponsorship message.
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