[43a - 52 lines; 43b - 51 lines]
1)[line 1]áï àøáòéí éåíBEN ARBA'IM YOM- (a) from a 40-day-old [baby] (RASHI, 1st explanation); (b) that has been left to stand for 40 days (RASHI, 2nd explanation); (c) [from a child] that has been left to stand for 40 days (RABEINU GERSHOM)
2)[line 1]åúøé ìä áâååééäåV'SARI LAH B'GAVAIHU- and he soaks it (the dyed Techeles string) together with them
3)[line 1]îàåøúà åòã ìöôøàME'URTA V'AD L'TZAFRA- from night until morning
4)[line 2]àéôøã çæåúéäIFRAD CHAZUSEI- [if] its appearance becomes ruined (lit. "separates")
5)[line 4]çîéøà àøëñà ãùòøéCHAMIRA ARKESA D'SA'AREI- hardened sourdough of barley
6)[line 5]åàôéà ìä áâååéäV'AFYA LAH B'GAVEI- and bakes it (the dyed Techeles string) together with it
7a)[line 5]àéùúðàé ìîòìéåúàISHTANA'I L'MA'ALYUSA- if it changes for the better (if the blue of the Techeles becomes a stronger blue)
b)[line 6]ìâøéòåúàLIGERI'USA- [if it changes] for the worse (if the blue of the Techeles fades)
8)[line 6]åñéîðéê ùéðåé ù÷ø ùéðåé àîúV'SIMANACH SHINUY SHEKER SHINUY EMES- and your sign (mnemonic) to remember [which type of change indicates valid Techeles and which type of change indicates invalid Techeles] is the phrase, "Change of a lie, change of truth" (when a person lies, thereby detracting from the facts, it is obviously a negative, detrimental change, and, similarly, a detrimental change in the Techeles (i.e. a weakening or detracting of the color) is invalid; however, when a person changes what he said by adding more facts, he strengthens and upholds his words, and, similarly, a change in the Techeles that strengthens the color is a sign that the Techeles is valid)
9)[line 8]àèòéîäA'TE'IMAH- (a) [when the Beraisa (end of Daf 42b) said that the authenticity of Techeles cannot be verified through experimental analysis,] it was referring to [verifying whether or not the wool containing the Techeles was dyed in] a process of sampling. That is, the Beraisa agrees that a dyed string can be analyzed to determine whether it is dyed with Techeles or with a substitute such as Kala Ilan. When the Beraisa said that Techeles cannot be checked, it meant that there is no way to check the dyed string to determine whether the string was dyed with Techeles for the sake of the Mitzvah, or whether the string was dyed with Techeles as a sample to check the quality of the Techeles (such a sample is Pasul, as the Gemara earlier (Daf 42b) teaches). (RASHI, 1st explanation); (b) [when the Beraisa (end of Daf 42b) said that the authenticity of Techeles cannot be verified through experimental analysis,] it was referring to [a prohibition against] sampling. That is , the Beraisa agrees that a dyed string can be analyzed to determine whether it is dyed with Techeles or with a substitute such as Kala Ilan. When the Beraisa said that Techeles cannot be checked, it meant that one may not put wool into the vat of Techeles in order to check the quality of the Techeles. Rather, one must remove a small amount of Techeles (such as with an eggshell) and then dye the sample wool with it. (RASHI, 2nd explanation)
10)[line 8]îø îîùëéMAR MI'MOSHKI- Mar (the name of a Chacham) from Moshki (the name of a place named for the Moschi, a people whose territory formed the southern part of Colchis - Kidushin 72a)
11)[line 9]áã÷åä áãøá éöç÷BADKUHA BED'RAV YITZCHAK- he checked it with the method of Rav Yitzchak
12)[line 13]ùîåòúà àäããé àéúîøSHEMU'ASA A'HADADEI ITMAR- the teachings (of Rav Yitzchak and of Rav Ada) were said complementary to each other (that is, they are not arguing about the method to check Techeles; rather, Rav Ada is giving an additional test to that of Rav Yitzchak, to be performed in the event that Rav Yitzchak's test causes the color to fade)
13)[line 18]ùìçå îúíSHALCHU MI'TAM- the Chachamim sent [this teaching] from there (from Eretz Yisrael to Bavel)
14)[line 19]ãéé÷ åæáéïDAYIK V'ZAVIN- he was particular to buy [Techeles only from an expert]
15)[line 19]ëçåîøé îúðéúàK'CHUMREI MASNISA- like the stringency of the Beraisa [that says that Techeles used as a sample to check the quality of the rest is invalid]
16)[line 20]äëé òáåã ÷îàé ã÷îêHACHI AVID KAMA'EI D'KAMACH- this is how those who preceded you (literally, "those who were before those before you") conducted themselves
17)[line 21]åàöìç òéñ÷ééäåV'ATZLACH ISKAIHU- and all of their endeavors were successful
18)[line 21]èìéú îöåééöúTALIS METZUYETZES- a garment with Tzitzis attached to it
19)[line 22]äøé äéà áçæ÷úäHAREI HI B'CHEZKASAH- it may remain in its present state (we assume that it was made by a Jew in the proper manner)
20)[line 23]úâøTAGAR- a merchant
21)[line 25]òã ùéúéø öéöéåúéäAD SHE'YATIR TZITZIYOSEHA- until he removes its Tzitzis
22)[line 26]äëà úøâéîåHACHA TARGIMU- here (in Bavel) they explain it
23)[line 26]îùåí æåðäMISHUM ZONAH- (lit. because of a harlot) (a) Perhaps a Jewish harlot might see the Nochri wearing the garment with Tzitzis and mistakenly think that the wearer is Jewish and she will marry him, thereby transgressing the prohibition against marrying a Nochri (Devarim 7:3) (RASHI, 1st explanation); (b) Perhaps the Nochri might give the Tzitzis to a Nochri harlot, and she will falsely accuse a certain Jew of sinning with her, producing the garment with Tzitzis as proof (RASHI, 2nd explanation)
24)[line 27]éúìåä òîåYISLAVEH IMO- a Jew might accompany him (the Nochri with the Tzitzis) and travel with him, thinking that he is really a Jew (and the Nochri might then kill the unsuspecting Jew)
25)[line 28]øîé úëéìúà ìôøæåîà ãàéðùé áéúéäRAMI TECHEILTA L'FARZUMA D'INSHEI VEISEI- placed Tzitzis on the cloak of his wife
26)[line 29]åîáøê ëì öôøàU'MEVARECH KOL TZAFRA- and he would recite a blessing [upon donning his Tzitzis] every morning
27)[line 30]îãøîéMID'RAMI- from that fact that he placed Tzitzis [on his wife's cloak]
28)[line 30]îöåú òùä ùìà äæîï âøîà / îöåú òùä ùäæîï âøîàMITZVAS ASEH SHE'LO HA'ZEMAN GERAMA / MITZVAS ASEH SHEHA'ZEMAN GERAMA
(a)Mitzvos which must be performed at a specific time of the day are called Mitzvos Aseh sheha'Zeman Geraman. Some examples are Sukah, Lulav, Shofar and Tzitzis. Women are exempt from these Mitzvos, with the exception of Kidush on Friday night, Matzah on Pesach night, the Korban Pesach, Hakhel and Simchah on Pesach, Shavu'os and Sukos.
(b)From the fact that Rav Yehudah instructed his wife to wear Tzitzis, it is evident that Rav Yehudah maintained that the Mitzvah of Tzitzis is not a Mitzvah that must be performed at a specific time.
29)[line 34]àéðéù öðéòàINISH TZENI'A- he was a modest man
30)[line 34]åìà ùøé ìéä ìâìéîéäV'LO SHARI LEI LI'GELIMEI- and he did not remove his cloak (except at night)
31)[line 35]ëé îùðéKI MESHANI- when he would change
32a)[line 35]ëñåú ìéìäKESUS LAILAH- night clothes
b)[line 36]ëñåú éåíKESUS YOM- day clothes
33)[line 42]îàï ìéçééá?!MAN LICHAYEIV?!- Who, then, is obligated?!
34)[line 45]àéùúøéISHTERI- it is permitted
35)[line 46]ðäéNEHI- even though
36)[line 47]áòéãï òáåãäB'IDAN AVODAH- at the time of the service [in the Beis ha'Mikdash]
37)[line 49]ëñåú ñåîàKESUS SUMA- the garment of a blind man
38)[line 51]ùéùðä áøàéä àöì àçøéíSHE'YESHNAH BI'RE'IYAH ETZEL ACHERIM- because it (the blind man's garment) is included in the sight of other people; that is, other people are able to see his Tzitzis
43b----------------------------------------43b
39)[line 2]"[âÌÀãÄìÄéí úÌÇòÂùÒÆä ìÌÈêÀ;] òÇì àÇøÀáÌÇò ëÌÇðÀôåÉú [ëÌÀñåÌúÀêÈ àÂùÑÆø úÌÀëÇñÌÆä áÌÈäÌ.]""[GEDILIM TA'ASEH LACH;] AL ARBA KANFOS KESUSCHA [ASHER TECHASEH BAH.]"- "[You shall make for yourselves twisted threads (Tzitzis);] on the four corners of your garment [with which you cover yourself.]" (Devarim 22:12)
40)[line 14]äúìåéä áåHA'TELUYAH VO- that depends on it
41)[line 15]îùéëéøMISHE'YAKIR- from the time that one can distinguish
42)[line 21]ëéåï ùðúçééá àãí áîöåä æåKEIVAN SHE'NISHCHAYEIV ADAM B'MITZVAH ZU- (a) when one becomes obligated to fulfill this Mitzvah (of Tzitzis) - that is, at daybreak, he becomes obligated to fulfill all of the other Mitzvos that must be fulfilled during daytime (RASHI, 1st explanation); (b) when one becomes obligated to fulfill this Mitzvah (of Tzitzis) - that is, upon reaching the age of Bar Mitzvah, he becomes obligated to fulfill all of the other Mitzvos (RASHI, 2nd explanation)
43)[line 25]ù÷åìäSHEKULAH- equal
44)[line 31]çáéáéï éùøàìCHAVIVIN YISRAEL- beloved are the Jewish people
45)[line 31]ùñéááïSHE'SIBEVAN- for He surrounded them
46)[line 34]"ùÑÆáÇò áÌÇéÌåÉí äÄìÌÇìÀúÌÄéêÈ òÇì îÄùÑÀôÌÀèÅé öÄãÀ÷ÆêÈ.""SHEVA BA'YOM HILALTICHA AL MISHPETEI TZIDKECHA."- "Seven times in the day I praise You for Your righteous statutes." (Tehilim 119:164)
47)[line 35]òøåíARUM- naked
48)[line 39]äëì áçéæå÷HA'KOL B'CHIZUK- he stands with the assurance that he will not sin in any way
49)[line 39]"... åÀäÇçåÌè äÇîÀùÑËìÌÈùÑ ìÉà áÄîÀäÅøÈä éÄðÌÈúÅ÷.""... VEHA'CHUT HA'MESHULASH LO VIM'HERAH YINASEK."- "... and the three-ply cord will not quickly be broken." (Koheles 4:12)
50)[line 40]"çÉðÆä îÇìÀàÇêÀ ä' ñÈáÄéá ìÄéøÅàÈéå, åÇéÀçÇìÌÀöÅí.""CHONEH MAL'ACH HASH-M SAVIV LI'YERE'AV, VA'YECHALTZEM."- "The angel of HaSh-m encamps around those who fear Him, and saves them." (Tehilim 34:8)
51)[line 42]"... åÀúÇçÇú øÇâÀìÈéå ëÌÀîÇòÂùÒÅä ìÄáÀðÇú äÇñÌÇôÌÄéø, åÌëÀòÆöÆí äÇùÑÌÈîÇéÄí ìÈèÉäÇø.""V'SACHAS RAGLAV K'MA'ASEI LIVNAS HA'SAPIR, UCH'ETZEM HA'SHAMAYIM LA'TOHAR."- "... and beneath His feet were the like of sapphire brickwork, and like the very heavens for purity." (Shemos 24:10)
52)[line 43]"... ëÌÀîÇøÀàÅä àÆáÆï ñÇôÌÄéø ãÌÀîåÌú ëÌÄñÌÅà ...""... K'MAR'EH EVEN SAPIR DEMUS KISEI ..."- "... like the appearance of a sapphire stone, the likeness of a throne ..." (Yechezkel 1:26)
53)[line 44]òåðùå ùì ìáïONSHO SHEL LAVAN- the punishment for not wearing white Tzitzis strings
54)[line 46]çåúí ùì èéèCHOSAM SHEL TIT- a seal made of clay (used to stamp animals and slaves for identification purposes)
55)[line 48]"åÀòÇúÌÈä, éÄùÒÀøÈàÅì, îÈä ä' àÁìÉäÆéêÈ ùÑÉàÅì îÅòÄîÌÈêÀ ...""V'ATAH, YISRAEL, MAH HASH-M ELOCKECHA SHO'EL M'IMACH ..."- "And now, Yisrael, what does Hash-m your G-d ask of you ..." (Devarim 10:14). - Rebbi Meir reads the word "Mah" as "Me'ah," so that the verse is saying, "And now, Yisrael, one hundred [blessings each day] does Hash-m, your G-d, ask of you ..."
56)[line 48]áùáúà åáéåîé èáéB'SHABATA UV'YOMEI TAVEI- on Shabbos and festivals (when a short Shemoneh Esreh is said, and thus one will fall short of the 100-blessing quota)
57)[line 49]èøç åîîìé ìäåTARACH U'MEMALEI LEHU- he troubled himself to fulfill them [the quota of 100 blessings]
58)[line 49]áàéñôøî÷é åîâãéB'ISPARMAKEI U'MEFGADEI- with aromatic spices and sweets (for which blessings are recited)
59)[line 50]áåøBUR- an ignoramus
60)[last line]ëåìé äàé ðîé?KULEI HAI NAMI?- (a) even this much as well [you are praising yourself as being learned and not an ignoramus]? (RASHI, 1st explanation); (b) even this much as well [you are thanking HaSh-m? There is no reason to say a blessing for not making you an ignoramus, because an ignoramus is still obligated to keep all of the Mitzvos] (RASHI, 2nd explanation)
61)[last line]äééðå àùäHAINU ISHAH- (a) [an Eved] is the same as a woman (for a woman is subservient to her husband) (RASHI, 1st explanation); (b) [an Eved] is the same as a woman (because both are obligated to the same degree to keep the Mitzvos) (RASHI, 2nd explanation)