מִפַּשְׁרוֹנְיָא: סֵפֶר תּוֹרָה, תְּפִילִּין וּמְזוּזוֹת שֶׁכְּתָבָן מִין, כּוּתִי, גּוֹי, עֶבֶד, אִשָּׁה, וְקָטָן, וְיִשְׂרָאֵל מְשׁוּמָּד – פְּסוּלִין, שֶׁנֶּאֱמַר: ״וּקְשַׁרְתָּם…וּכְתַבְתָּם״, כָּל שֶׁיֶּשְׁנוֹ בִּקְשִׁירָה – יֶשְׁנוֹ בִּכְתִיבָה, כָּל שֶׁאֵינוֹ בִּקְשִׁירָה – אֵינוֹ בִּכְתִיבָה;

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.

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

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.

אֶלָּא לָאו הַיְינוּ טַעְמָא: כָּל מִצְוָה דַּעֲשִׂיָּיתָהּ גְּמַר מִצְוָה, כְּגוֹן מִילָה, אַף עַל גַּב דִּכְשֵׁירָה בְּגוֹי – בְּיִשְׂרָאֵל צָרִיךְ לְבָרֵךְ, וְכָל מִצְוָה דַּעֲשִׂיָּיתָהּ לָאו גְּמַר מִצְוָה, כְּגוֹן תְּפִילִּין, אַף עַל גַּב דִּפְסוּלוֹת בְּגוֹי – בְּיִשְׂרָאֵל אֵינוֹ צָרִיךְ לְבָרֵךְ;

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.

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

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.

אֲמַר לֵיהּ רַב מָרְדְּכַי לְרַב אַשִׁי: אַתּוּן הָכִי מַתְנִיתוּ לָהּ,

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.

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

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.

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

§ 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.

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

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.

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 שֶׁיְּעַבְּדָן לִשְׁמָן.

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.

אֲמַר לֵיהּ אַבַּיֵי לְרַב שְׁמוּאֵל בַּר רַב יְהוּדָה: הָא תְּכֵילְתָא הֵיכִי צָבְעִיתוּ לָהּ? אֲמַר לֵיהּ: מַיְיתִינַן דַּם חִלָּזוֹן וְסַמָּנִין וְרָמֵינַן לְהוּ בְּיוֹרָה, וְשַׁקְלִינָא פּוּרְתָא בְּבֵיעֲתָא וְטַעְמִינַן לְהוּ בְּאוּדְרָא, וְשָׁדֵינַן לֵיהּ לְהַהוּא בֵּיעֲתָא וְקָלֵינַן לֵיהּ לְאוּדְרָא.

§ 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.

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

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.

הַיְינוּ טְעִימָה פְּסוּלָה, הַיְינוּ צְבִיעָה לִשְׁמָהּ! אֲמַר רַב אַשִׁי: מַה טַּעַם קָאָמַר, מַה טַּעַם טְעִימָה פְּסוּלָה – מִשּׁוּם דְּבָעֵינַן צְבִיעָה לִשְׁמָהּ.

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.

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

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), the statement of Rabbi Ḥanina ben Gamliel.

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

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), sheni] usage of the dye.

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

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.

וּתְכֵלֶת אֵין לָהּ בְּדִיקָה? וְהָא רַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה בָּדֵיק לֵיהּ (סימן: בגש״ם), מַיְיתֵי מְגַבְיָא גִילָא, וּמַיָּא דְּשַׁבְלִילְתָא, וּמֵימֵי רַגְלַיִם

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]