Menachot 40

Traditionally the tzitzit, ritual fringes, that Jews are commanded to wear on the corners of their garments are made of wool. This means that when attached to a linen garment, they can potentially run afoul of another biblical commandment: the prohibition on wearing a combination of wool and linen. Beit Hillel, known for their leniency, permits attaching wool tzitzit to linen garments. Their more conservative colleagues, Beit Shammai, do not. Even though Hillel’s position is counterintuitive, it is accepted by the rabbis who almost always align with his school. It’s complicated, but it has its own internal logic in a system that prioritizes what’s livable over what appears “perfect.”

But it soon becomes apparent that Jews in the street do not know all this. Rabbi Eliezer ben Rabbi Tzadok explains:

But is it not the case that anyone who affixes sky-blue fringes to a linen cloak in Jerusalem is considered nothing other than one of those who causes others to be astonished at their behavior?

Putting woolen tzitzit on a linen garment is permitted, per Rabbi Hillel, but in practice it inspires stares. So even if Hillel is technically authoritative, the public seems to side with Shammai. And there is another concern:

Rabbi Yehuda HaNasi says: If so, why did the sages prohibit attaching ritual fringes to linen garments in Jerusalem? It is because people are not well-versed.

Even though the sages believe Hillel is right, they still pose questions that advance Shammai’s stance because that is what the people believe the law requires. And there is also a concern that if people saw someone sporting a linen garment with wool tzitzit, they might assume (wrongly) it was acceptable to wear linen and wool together in other circumstances — which is a clear violation of Torah law.
The rabbis might have let things rest there, agreeing with Hillel in principle, but side with Shammai to prevent public confusion. But that’s not the route they take.

Rava bar Rav Hana said to Rava: If that is the concern, then let ten people take linen cloaks with ritual fringes and go out to the marketplace and thereby publicize the matter. Rava answered: All the more so people would be astonished at us.

If there is an awareness problem, Rava bar Rav Hana suggests, send a group of people out to mingle with the public and model correct halakhic behavior. This strategy banks on people noticing and drawing the correct conclusion from people’s garments, but Rava is concerned it will only add to the public’s confusion, so the Gemara suggests:
 
Let the rabbis teach during their public lecture that affixing wool fringes to a linen garment is permitted for the mitzvah of ritual fringes.
 
Rather than model the counterintuitive law passively, the Gemara suggests, the rabbis should be more proactive in ensuring that the correct halakhah is promulgated and disseminated among the people. They must leave the beit midrash to share their knowledge.
In the end, being right isn’t necessarily enough to change people’s conduct. Nor is it setting an example. Sometimes, only active education ensures that your guidance is heard, amplified and followed.

Read all of Menachot 40 on Sefaria.

This piece originally appeared in a My Jewish Learning Daf Yomi email newsletter sent on February 20, 2026. If you are interested in receiving the newsletter, sign up here.