Menachot 44: בָּאוּ אַרְבַּע צִיצִיּוֹתָיו וְטָפְחוּ לוֹ עַל פָּנָיו

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The Gemara relates one concluding story about the power of fulfilling the commandment of tzitzit.

Once a man, who was very scrupulous about the precept of tzitzit, heard of a certain harlot in one of the towns by the sea who accepted four hundred gold dinars for her hire. He sent her four hundred gold dinars and made an appointment with her.

we explore just how repentance based on love of God can successfully turn sins into merits to the extent that the sinner can reach the heights of holiness.

We cite Rav Dr Feintuch essay in comparing our daf with the midrash Sifre Bamidbar, showing subtle differences in the tale produced different theological messages.

Menachot 43: שֶׁנִּכְנַס דָּוִד לְבֵית הַמֶּרְחָץ וְרָאָה עַצְמוֹ עוֹמֵד עָרוֹם

For the source text click/tap here: Menachot 43

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Seeing brings to remembering, and remembering brings to doing. Rabbi Shimon ben Yochai says: Whoever is quick to do this mitzvah will merit meeting the Shechinah. The verse here states, and you will see it and it says elsewhere, Hashem your G-d you should fear and Him you should serve. (Rashi explains that regarding tzitzis the word “him” is used for “it,” similar to the word Him used in the second verse regarding Hashem. 

This teaches that one who serves Him will see Him through keeping the mitzvah of tzitzis.) The braisa states: The Jewish people are clearly loved by Hashem, as He surrounded them with mitzvos. He put tefillin on their heads and arms, tzitzis on their clothes, and mezuzos on their doorposts. Regarding these (King) David said, Seven (two tefillin, four tzitzis, and one mezuzah) a day I have praised You on your charitable laws. 

We explore the use of the techelies color in distinguishing the light of day to pray and how modern science has altered the way we measure time.

Menachot 42: וּבְיִשְׂרָאֵל צָרִיךְ לְבָרֵךְ

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Rav Ḥinnana the son of Rava from Pashronya taught: A Sefer Torah, Tefillin and Mezuzot that were written by a min (heretic), kuti, goy, eved (non-Jewish slaves), ishah (women), katan (minors) and Yisrael meshummad (apostate) are invalid, based on the passage in Sefer Devarim (6:8-9) that connects laying tefillin and writing mezuzot. This passage is understood to teach that only those obligated in laying tefillin can be involved with writing them.

The Ritva explains that this teaching is applied to tefillin and mezuzot about which the passage is speaking, as well as Sefer Torah which has a higher level of sanctity.

We continue our exploration of the techeiles dye.