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Tefillin in the Talmud

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Tefillin in the talmud Menachos selections / 2018 prepared by Rabbi Mendel Rubin Shabbos House Rohr Chabad Jewish Student Center serving UAlbany 320 Fuller Rd Albany NY 12203 (518) 438-4227 www.shabboshouse.org ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (A) TEFILLIN AS STRENGTH (Brachos 6a) )דברים כו, יז( את ה' האמרת היום )וכתיב( וה' האמירך א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח היום תפילין שנאמר )ישעיהו סב, ח( נשבע ה' בימינו ובזרוע Rav Nachman bar Yitzchak continues: Is G-d עוזו glorified through the glory of Israel? Rav Chiya bar Rabbi Avin bar Rav Ada said that Rabbi Yitzchak Avin answered: Yes, as indicated by the said: From where do we learn that G-d wears juxtaposition of two verses; (1) as it is stated: “You Tefillin? The verse says: “G-d swore by His right (the Jewish people) distinguished G-d (made G-d hand, and by the arm of His strength” (Isaiah 62:8). one and unique).”And the subsequent verse states: Since it is customary to swear upon holy objects, it “And G-d has distinguished (made one & unique) is understood that “His right hand” and “arm of His the Jewish people” (Deuteronomy 26:17–18). strength” are the holy objects upon which G-d אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת .swore בעולם ואני אעשה אתכם חטיבה אחת בעולם בימינו זו תורה שנאמר )דברים לג, ב( מימינו אש דת From these two verses we learn that G-d said to למו Israel: You single me out and make me unique in “His right hand” refers to Torah, as described of the the world, because of this, I’ll make you unique in Torah: “From His right hand, a fiery law for His the world, and you will be a treasured nation. people” (Deut 33:2). אתם עשיתוני חטיבה אחת בעולם שנאמר )דברים ו, ד( ובזרוע עוזו אלו תפילין שנאמר )תהלים כט, יא( ה' עוז שמע ישראל ה' אל-הינו ה' אחד ואני אעשה אתכם לעמו יתן חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ The arm of His strength,” refers to phylacteries, as“ in: “G-d gave strength to His nation” (Psalms You (the Jewish people) make me (G-d) unique in 29:11)… the world, as Israel declares G-d’s oneness by saying: “Hear, Israel, the L-rd is our G-d, the L-rd is ומנין שהתפילין עוז הם לישראל דכתי' )דברים כח, י( (One” (Deuteronomy 6:4). Because of this, I (G-d וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך will make you (the Jewish people) unique in the ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש world, declaring: “Who is like Your people, Israel, How do we know that Tefillin provide strength for one nation in the land?” Israel? As it is written: “All the nations of the land shall see the name of G-d called upon you, and (C) THE HEAD KNOT OF TEFILLIN (Brachos 7a) they will fear you” (Deut 28:10). Rabbi Eliezer the והסירתי את כפי וראית את אחרי אמר רב חנא בר Great says: This refers to the head Tefillin. ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין: (B) G-D’S TEFILLIN (Brachos 6a) It is said: “And I will remove My hand, and you will א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין see My back, but My face you will not see” (Exodus דמרי עלמא מה כתיב בהו א"ל )ד"ה א יז, כא( ומי כעמך What did Moses see? Rav Chona bar Bizna .(33:23 ישראל גוי אחד בארץ Rav Nachman bar Yitzchak said to Rav Chiya bar said in the name of Rabbi Shimon Chasida, “And Avin: What is written in G-d’s Tefillin? Rav Chiya you will see My back,” should be understood that bar Avin replied: “Who is like Your people, Israel, G-d (who as mentioned above wears phylacteries) one nation in the land?” (I Chronicles 17:21). showed Moshe the knot of the phylacteries of His head, which is worn on the back of the head. (D) TWO MITZVOT OR ONE? (Menachos 44a) Tefillin on their heads, and arms, Tzitzit on their תפלה של יד אינה מעכבת garments, and a mezuza for their doorways. The Mishna teaches: Absence of the Arm-Tefillin ועליהן אמר דוד שבע ביום הללתיך על משפטי צדקך does not prevent fulfillment of the mitzva of the Head-Tefillin, and absence of Head-Tefillin does not Concerning them David said: “Seven times a day I prevent fulfillment of the mitzva of the Hand- praise You, because of Your righteous ordinances” Tefillin. (Psalms 119:164). This alludes to the two phylacteries, the four corners of Tzitzit, and the אמר רב חסדא לא שנו אלא שיש לו אבל אין לו מעכבת mezuza, which total seven. Rav Chisda said: This is only in a case where one ובשעה שנכנס דוד לבית המרחץ וראה עצמו עומד ערום has the other Tefillin, but they are not with him or אמר אוי לי שאעמוד ערום בלא מצוה וכיון שנזכר במילה he is unable to wear them for some reason. But if שבבשרו נתיישבה דעתו לאחר שיצא אמר עליה שירה he does not have the other Tefillin at all, then their שנאמר למנצח על השמינית מזמור לדוד על מילה absence does prevent the fulfillment of the mitzva שניתנה בשמיני .to wear the Tefillin that he has When David entered the bathhouse and saw אמרו לו אמרת אמר להו לא אלא מאן דלית ליה תרי himself unclothed, he said: Woe to me that that I מצות חד מצוה נמי לא ליעביד stand naked without any mitzva. But once he Later on, his students said to him: Do you still say remembered the mitzva of circumcision his mind that? Rav Chisda said to them: No, rather I would was put at ease, as he realized he was still say the opposite: One who does not have ability to accompanied by this mitzva. After he left the fulfill two mitzvot, shouldn’t he perform the one bathhouse, he recited a song about circumcision, mitzva that he does have the ability to fulfill? as it is stated in the verse: “on the Sheminith (8th .(day) A Psalm of David” (Psalms 12:1 ומעיקרא מאי סבר גזירה שמא יפשע רבי אליעזר בן יעקב אומר כל שיש לו תפילין בראשו ?So why did Rav Chisda think differently before ותפילין בזרועו וציצית בבגדו ומזוזה בפתחו הכל בחיזוק ,That’s because he thought it was a rabbinic decree שלא יחטא שנאמר והחוט המשלש לא במהרה ינתק lest he be negligent and not try to acquire the part of the Tefillin set that he lacks. Rabbi Eliezer ben Yaakov says: Anyone who has ,Tefillin on his head and arm, tzitzit on his garment אמר רב ששת כל שאינו מניח תפילין עובר בשמונה and a mezuza on his doorway is strengthened from עשה all sides so that he will not sin, as it is stated in the After recognizing that hand and head Tefillin are verse: “And a threefold cord is not quickly broken” seen as separate Mitzvot, Rav Sheshet says: (Ecclesiastes 4:12). This is an allusion to the three Anyone who does not wear Tefillin violates eight mitzvot of phylacteries, tzitzit, and mezuza. positive mitzvot. For each, the hand and head Tefillin, contain the four different passages (F) THE WORD TOTAFOT (Menachos 34b) ת"ר לטטפת לטטפת לטוטפת הרי כאן ד' דברי רבי ;mentioning Tefillin (Exodus 13:9; Exodus 13:16 ישמעאל .(Deuteronomy 6:8; Deuteronomy 11:18 (E) SURROUND MITZVOT (Menachos 43b) The Sages taught in a Baraita: In describing the compartments of the Head-Tefillin, the verse תנו רבנן חביבין ישראל שסיבבן הקדוש ברוך הוא states: “It shall be for a sign upon your hand, and במצות תפילין בראשיהן ותפילין בזרועותיהן וציצית totafot between your eyes” (Exodus 13:16), with בבגדיהן ומזוזה לפתחיהן the word totafot spelled deficient, without a vav The Sages taught in a baraita: The Jewish people before the final letter, in a way that can be read as are beloved as G-d surrounded them with mitzvot: singular; and again: “They shall be for totafot Tefillin), whereas there it means to the right of the between your eyes” (Deuteronomy 6:8), spelled as one who is wearing the Tefillin himself. a singular word; and again: “They shall be for והקורא קורא כסדרן: totafot between your eyes” (Deuteronomy 11:18), this time spelled full, with a vav before the final And in this manner the reader (i.e. the viewer) letter, in a manner that must be plural. There are reads (faces) the passages in their order. four mentions of totafot here, as the third one is (H) INSIDE OUTSIDE TEFILLIN (Menachos 34b-35a) written in the plural and therefore counts as two. אמר רב חננאל אמר רב החליף פרשיותיה פסולות Consequently, it is derived that the phylacteries of the head must have four compartments. This is the Rav Chananel says that Rav says: If one exchanged statement of Rabbi Yishmael. its passages, i.e., placed them in a different order .within the compartment, the phylacteries are unfit ר"ע אומר אינו צריך טט בכתפי שתים פת באפריקי שתים אמר אביי לא אמרן אלא גוייתא לברייתא וברייתא לגוייתא אבל גוייתא לגוייתא וברייתא לברייתא לית לן Rabbi Akiva says: There is no need for this proof, as בה the requirement of four compartments in the Head-Tefillin can be derived from the word totafot Abaye said: We did not say this unless it is a case itself: The word tot in the language of Katfei means where one exchanges an inner passage for an outer two, and the word pat in the language of Afriki also והי' כי יביאך one, e.g., he placed the passage of means two, and therefore totafot can be Exodus קדש לי Exodus 13:11–16 to the right of understood as a compound word meaning four.
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    26 Adar II 5776 Kiddushin Daf 25 April 5, 2016 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life Visible Organs tips of these limbs can set a slave free. Rebbe said: Even castration. Ben Azzai said: Even the tongue. The Gemora relates the following incident: The elders in Nezonia did not come to Rav Chisda’s lecture. Rav Chisda Rav Chisda explains the braisa: What is Rebbe adding thereupon said to Rav Hamnuna, “Place a ban on them.” from the first opinion? He must be referring to the Rav Hamnuna went to them and asked, “Why didn’t you castration of the testicles. [This proves that the inquiry of come to his lecture?” They replied, “Why should we come the elders is a matter of a Tannaic dispute.] when we have asked him something and he has not answered us?” Rav Hamnuna asked them, “Did you ever The Gemora asks: And does Rebbe not hold that the loss ask of me something without receiving a response?” [The of the slave’s tongue will set him free? But we learned in Ben Yehoyadah explains the connection.] So they posed a braisa: If one was sprinkling the purification waters on a the following question to him: If a master castrates his tamei person (where the halachah is that it must fall on a slave, is that regarded as an opened blemish (and he revealed part of the body) and it fell on his mouth, Rebbe would go free), or not? Rav Hamnuna did not know the holds that the sprinkling is valid, whereas the Chachamim answer to this question.
  • Daf 140 July 24, 2020

    Daf 140 July 24, 2020

    3 Menachem Av 5780 Shabbos Daf 140 July 24, 2020 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life It was stated: If mustard was kneaded on Shabbos eve, on Ze’iri’s wife prepared some for Rabbi Chiya bar Ashi, but the following day, Rav said: One must steep it (by mixing he would not eat it. She said to him: I prepared it for your liquid into it) with a utensil, but not by hand (for the mixing teacher (Ze’iri) and he ate, while you do not eat!? by hand would be better, and it must be done in an unusual manner). Rava bar Shabba said: I was standing before Ravina and I stirred (the mustard) for him with the inner part of the Shmuel said to him: By hand!? Does one then steep it garlic, and he ate it. every day by hand? Is it a food of donkeys? Mar Zutra said: The law is not as all these opinions, but as Rather, said Shmuel: He must steep it by hand, but not the following which was stated: If mustard is kneaded on with a utensil (for although mixing by hand is better, it is the eve of the Shabbos, on the following day, one may normally mixed with a utensil, since it is consumed by steep it both by hand or with a utensil; he may add honey humans).
  • Daf Ditty Yoma 44:The Seven Types of Gold

    Daf Ditty Yoma 44:The Seven Types of Gold

    Daf Ditty Yoma 44:The Seven Types of Gold Iron pyrite or "fool's gold" 1 Does incense effect atonement? The Torah mentions the concept of atonement only with regard to offerings. Yes, as Rabbi Ḥananya teaches in a baraita: We learned of the incense that it effects atonement, as it is stated: 2 And Aaron took as Moses spoke, and ran into the 12 בי ִַויּ ַקּח ַאֲהֹרן ַכֲּאֶשׁר ִדֶּבּר ֹמֶשׁה, midst of the assembly; and behold, the plague was begun לא ַָורֶיּץ ָ - Sוֹתּ קַּה ,לָהָ הְ ו נִּ הֵ חֵה לֵ לֵ חֵה הֵ נִּ הְ ו ,לָהָ קַּה Sוֹתּ among the people; and he put on the incense and made ַהֶנֶּגף, ָבָּﬠם; ִַויּ ֵתּן, ֶאת- ,תְֹרטַהקּ ֶ ,תְֹרטַהקּ .atonement for the people לﬠ ַוַרפּכ,י ְֵַ - ָ.םָהﬠ Num 17:12 “And he put on the incense and made atonement for the people” And the school of Rabbi Yishmael taught: For what does incense effect atonement? For slander. And why is that? Let something that is done in secret, i.e., the incense, which is burned in seclusion within the Sanctuary, come and effect atonement for an act done in secret, i.e., slander, which is generally said in private. RASHI Steinzaltz 3 We learned in a Mishna there: They remove themselves from the area between the Entrance Hall and the altar during the burning of the incense. Rabbi Elazar said: They taught that this is true only during the burning of the incense of the Sanctuary, but during the burning of the incense in the innermost chamber, i.e., the Holy of Holies, people are required to remove themselves only from the Sanctuary.