The braita explains that there is no way to test techelet (blue dye), and therefore one should only purchase it from an expert. Initially, the Gemara suggested this meant there was no way to distinguish between authentic techelet and kala ilan (a vegetable-based fake). However, this was rejected because there are indeed chemical tests available, as the Gemara explains. Ultimately, the conclusion is that there is no way to test if the strings were dyed "for the sake of the mitzva" (l'shma) or merely "for a tasting" (to test the color).

The Gemara then addresses: From whom may one buy tzitzit and assume they are valid? And why is it forbidden to sell tzitzit to a non-Jew?

There is also a dispute regarding whether tzitzit is a "time-bound positive commandment" (mitzvat aseh she'hazman grama). Rav Yehuda would place tzitzit on his wife's garments. However, Rabbi Shimon holds that it is time-bound and women are therefore exempt. The rabbis disagree with him, believing that nighttime is also a time for tzitzit. Rabbi Shimon derives from the words "And you shall see it" that the obligation only applies during the day. The Gemara brings many other drashot (interpretations) on this verse, most of which relate to the profound importance of the mitzva of tzitzit.

What is unique about the color techelet that this specific color was chosen for the mitzva? It serves as a reminder of the heavenly throne.

The rabbis disagree on the required length of tzitzit strings, which implies that a specific length is necessary. However, this appears to contradict a ruling by the elders of Beit Shammai and Beit Hillel that there is no requisite amount. This contradiction is reconciled by explaining that their statement refers to the maximum length.

A braita emphasizes the importance of the strings hanging down, as proven by the usage of the word "tzitzit" in a different context (Yechezkel 8:3).

How are tzitzit prepared? Specifically, how far from the garment's edge should they be, and how many strings are inserted and in what manner? There are various opinions on these matters.

Is a bracha recited when preparing tzitzit? Can a non-Jew prepare them? Rav Chisda believed these two questions were connected and challenged Rav based on that premise; however, Rav Chisda's understanding was ultimately rejected.

Which part of the process must be performed "for the sake of" the mitzva? Some maintain that the strings must be spun for the sake of the mitzva, while others hold that only the final preparation of the tzitzit must be done with this intent.