Hadran: Advancing Talmud Study for Women

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The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of “kevod haberiyot” (human dignity), which overrides a “lo ta’aseh” (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of “lo tasur” (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions.

For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head – they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it.

The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse “And you shall see him” (u’re-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi:

• Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the “corner” of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way.
• Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors – strings that were torn after they were already placed in the garment – the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is “enough to tie them” (kedei le’anvan), meaning a length sufficient to make a slipknot.

From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every “chulya” (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava’s assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.

There are three different ways that Tannaim derive the source for wearing tefillin on the left hand. However, left-handed people wear them on the right.

There are three different ways that Tannaim derive the source for wearing tefillin shel yad on the upper part of the arm. There are two different ways that Tannaim derive the source for wearing tefillin shel rosh on the top of the head.

There is a Tannatic debate between Rabbi Yishmael and the rabbis about whether each tzitzit is a distinct mitzva (Rabbi Yishmael), or if one cannot fulfill the mitzva without having tzitzit on all four corners. The Gemara brings three practical ramifications of their debate.

There are three examples brought of changes one can make to a four-cornered garment which, while it may no longer look like a four-cornered garment, would still be obligated in tzitzit.

Shmuel ruled like Rabbi Yishmael, but the Gemara states that the halakha is not like that and brings a story with Mar bar Rav Ashi and Ravina to prove it.

Rav Chisda explains that if one speaks between placing the tefillin shel yad and the tefillin shel rosh, an additional blessing must be recited upon the shel rosh. From this, one can infer that if no interruption occurs, only one blessing is required. However, this poses a difficulty in light of Rabbi Yochanan’s statement that there are separate blessings for the shel yad and shel rosh. Abaye and Rava resolve this conflict, yet their resolution is interpreted differently by Rashi and Rabbeinu Tam, resulting in two distinct customs.

The tefillin shel yad is placed first, followed by the shel rosh. When removing them, the order is reversed: the shel rosh is removed first, then the shel yad. This specific sequence is derived from the verse in Devarim 6:8.

If one dons tefillin early in the morning before the proper time has arrived, the blessing is recited the moment the obligation begins. As stated in Berakhot 9b, this occurs when it becomes light enough to recognize an acquaintance from a distance of four cubits.

There are three opinions regarding how late one may wear tefillin: until sunset, until the last people leave the market, or until one goes to sleep. Two versions of Rav Nachman’s ruling exist – either supporting or opposing the middle position. This ruling either aligns with or contradicts the practice of Rav Chisda and Raba bar Rav Huna, who would pray Maariv while still wearing tefillin.

A challenge is raised against Raba bar Rav Huna’s practice based on his own statement implying that tefillin must be removed as darkness falls. This is resolved by explaining that his statement referred specifically to Shabbat. There are two different derivations for the exemption of tefillin on Shabbat: one links it to the exemption of wearing tefillin at night, while the other does not.

Is it forbidden to don tefillin at night? If so, does one transgress a positive commandment or a negative one?

One should touch the tefillin while wearing them to maintain constant awareness of them. This is derived via a kal v’chomer (a fortiori argument) from the tzitz (the Kohen Gadol’s forehead plate).

Tefillin are worn on the left hand, as derived from various verses indicating that the word “yad” refers specifically to the left hand.