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Today's Daf Yomi

September 14, 2018 | 讛壮 讘转砖专讬 转砖注状讟

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Menachot 35

Various laws regarding tefillin are detailed.


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讗诇讗 讙讜讬讬转讗 诇讘专讬讬转讗 讜讘专讬讬转讗 诇讙讜讬讬转讗 讗讘诇 讙讜讬讬转讗 诇讙讜讬讬转讗 讜讘专讬讬转讗 诇讘专讬讬转讗 诇讬转 诇谉 讘讛

unless it is a case where one exchanges an inner passage for an outer one, e.g., he placed the passage of Exodus 13:11鈥16 to the right of Exodus 13:1鈥10, or an outer passage for an inner one, e.g., he placed the passage of Deuteronomy 11:13鈥21 to the right of Deuteronomy 6:4鈥9. But if one exchanges an inner passage for the other inner one, i.e., he exchanges Exodus 13:11鈥16 with Deuteronomy 6:4鈥9, or an outer passage for the other outer one, i.e., he exchanges Exodus 13:1鈥10 with Deuteronomy 11:13鈥21, we have no problem with it.

讗诪专 诇讬讛 专讘讗 诪讗讬 砖谞讗 讙讜讬讬转讗 诇讘专讬讬转讗 讜讘专讬讬转讗 诇讙讜讬讬转讗 讚诇讗 讚讛讱 讚讘注讬 诇诪讬讞讝讬 讗讜讬专讗 诇讗 拽讗 讞讝讬讬讗 讜讛讗 讚诇讗 拽讗 讘注讬 诇诪讬讞讝讬 讗讜讬专讗 拽讗 讞讝讬讬讗 讘专讬讬转讗 诇讘专讬讬转讗 讜讙讜讬讬转讗 诇讙讜讬讬转讗 谞诪讬 讛讱 讚讘注讬讗 诇诪讬讞讝讬 讗讜讬专讗 讚讬诪讬谉 拽讗 讞讝讬讗 讗讜讬专讗 讚砖诪讗诇 讜讚砖诪讗诇 拽讗 讞讝讬讗 讗讜讬专讗 讚讬诪讬谉 讗诇讗 诇讗 砖谞讗

Rava said to Abaye: What is different about the cases of exchanging an inner passage for an outer one, and an outer passage for an inner one, such that the phylacteries are not fit? The reason is that this passage, which needs to see the air, i.e., to be placed on the outer side, does not see it, and that passage, which does not need to see the air, does see it. But in a case where one exchanges an outer passage for the other outer one or an inner passage for the other inner one, it should be unfit as well, as this passage, which needs to see the air of the right side, sees the air of the left side, and that passage, which requires to see the air of the left side, sees the air of the right side. Rather, there is no difference between any of these cases, and any change in the order renders the phylacteries unfit.

讜讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 转讬转讜专讗 讚转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 讗讘讬讬 诪注讘专转讗 讚转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讜讗诪专 讗讘讬讬 砖讬谉 砖诇 转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬

And Rav 岣nanel says that Rav says: The requirement to have the titora of phylacteries, i.e., the base of phylacteries upon which the compartments rest, is a halakha transmitted to Moses from Sinai. Abaye said: The requirement to have the ma鈥檈barta of phylacteries, i.e., the passageway through which the straps are inserted, is a halakha transmitted to Moses from Sinai. And Abaye says: The requirement to have a letter shin protruding on the phylacteries of one鈥檚 head, which is achieved by pressing the hide into the shape of that letter, is a halakha transmitted to Moses from Sinai.

讜爪专讬讱 砖讬讙讬注 讞专讬抓 诇诪拽讜诐 讛转驻专 专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 讻讬讜谉 讚诪谞讻专 诇讗 爪专讬讱

Abaye further says: And there is a requirement that the furrow between each of the compartments of phylacteries of the head reach the place of the stitches, i.e., the titora, to which the compartments are sewn. Rav Dimi of Neharde鈥檃 says: Once it is noticeable that there is a furrow between each of the compartments, it is not necessary for them to reach all the way to the titora.

讜讗诪专 讗讘讬讬 讛讗讬 拽讬诇驻讗 讚转驻讬诇讬谉 爪专讬讱 诇诪讬讘讚拽讬讛 讚讚讬诇诪讗 讗讬转 讘讛 专讬注讜转讗 讜讘注讬谞讗 讻转讬讘讛 转诪讛 讜诇讬讻讗 专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 诇讗 爪专讬讱 拽讜诇诪讜住讗 讘讚讬拽 诇讛

And Abaye says: With regard to this parchment upon which one writes the passages of phylacteries, the scribe must examine it before writing, as perhaps it has a flaw, i.e., a perforation, and complete writing is required, and that requirement would not be fulfilled if a letter were perforated. Rav Dimi of Neharde鈥檃 says: No prior examination is required; rather, the quill examines it as one writes, as any perforation which the ink covers is disregarded.

讗诪专 专讘讬 讬爪讞拽 专爪讜注讜转 砖讞讜专讜转 讛诇讻讛 诇诪砖讛 诪住讬谞讬 诪讬转讬讘讬 转驻讬诇讬谉 讗讬谉 拽讜砖专讬谉 讗讜转谉 讗诇讗 讘诪讬谞谉 讘讬谉 讬专讜拽讜转 讘讬谉 砖讞讜专讜转 讘讬谉 诇讘谞讜转 讗讚讜诪讜转 诇讗 讬注砖讛 诪驻谞讬 讙谞讗讬 讜讚讘专 讗讞专

Rabbi Yitz岣k says: The requirement that the straps of the phylacteries be black is a halakha transmitted to Moses from Sinai. The Gemara raises an objection from a baraita: One may tie phylacteries only with straps of their same type, i.e., the straps must be made from hide, and it does not matter whether they are green, or black, or white. Nevertheless, one should not make red straps, because this is deprecatory to him, as it looks like he has wounds on his head, and also due to something else, i.e., lest people suspect him of engaging in sexual intercourse with a menstruating woman and getting blood on the straps.

讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讘转诇诪讬讚讜 砖诇 专讘讬 注拽讬讘讗 砖讛讬讛 拽讜砖专 转驻讬诇讬讜 讘诇砖讜谞讜转 砖诇 转讻诇转 讜诇讗 讗诪专 诇讜 讚讘专 讗讬驻砖专 讗讜转讜 爪讚讬拽 专讗讛 转诇诪讬讚讜 讜诇讗 诪讬讞讛 讘讜 讗诪专 诇讜 讛谉 诇讗 专讗讛 讗讜转讜 讜讗诐 专讗讛 讗讜转讜 诇讗 讛讬讛 诪谞讬讞讜

The Gemara cites the continuation of that baraita. Rabbi Yehuda said: There was an incident involving Rabbi Akiva鈥檚 student, who would tie his phylacteries with strips of skyblue wool rather than hide, and Rabbi Akiva did not say anything to him. Is it possible that that righteous man saw his student doing something improper and he did not object to his conduct? Another Sage said to Rabbi Yehuda: Yes, it is possible that the student acted improperly, as Rabbi Akiva did not see him, and if he had seen him, he would not have allowed him to do so.

诪注砖讛 讘讛讜专拽谞讜住 讘谞讜 砖诇 专讘讬 讗诇讬注讝专 讘谉 讛讜专拽谞讜住 砖讛讬讛 拽讜砖专 转驻讬诇讬讜 讘诇砖讜谞讜转 砖诇 讗专讙诪谉 讜诇讗 讗诪专 诇讜 讚讘专 讗讬驻砖专 讗讜转讜 爪讚讬拽 专讗讛 讘谞讜 讜诇讗 诪讬讞讛 讘讜 讗诪专讜 诇讜 讛谉 诇讗 专讗讛 讗讜转讜 讜讗诐 专讗讛 讗讜转讜 诇讗 讛讬讛 诪谞讬讞讜

The baraita continues: There was an incident involving Hyrcanus, the son of Rabbi Eliezer ben Hyrcanus, who would tie his phylacteries with strips of purple wool, and his father did not say anything to him. Is it possible that that righteous man saw his son doing something improper and he did not object to his conduct? The Sages said to him: Yes, it is possible that his son acted improperly, as Rabbi Eliezer did not see him, and if he had seen him, he would not have allowed him to do so. This concludes the baraita.

拽转谞讬 诪讬讛讗 讘讬谉 讬专讜拽讜转 讘讬谉 砖讞讜专讜转 讜讘讬谉 诇讘谞讜转 诇讗 拽砖讬讗 讻讗谉 诪讘驻谞讬诐 讻讗谉 诪讘讞讜抓

The Gemara explains the objection from the baraita: In any event, the baraita teaches that it does not matter whether the straps are green, or black, or white, whereas Rabbi Yitz岣k maintains that it is a halakha transmitted to Moses from Sinai that the straps of the phylacteries must be black. The Gemara answers that it is not difficult. Here, the baraita is referring to the inside of the straps, which touch the body. These may be any color other than red. Conversely, there, when Rabbi Yitz岣k says that the straps of the phylacteries must be black, he is speaking of the outside of the straps.

讗讬 诪讘驻谞讬诐 诪讗讬 讙谞讗讬 讜讚讘专 讗讞专 讗讬讻讗 讝讬诪谞讬谉 讚诪转讛驻讻讬谉 诇讬讛

The Gemara raises a difficulty: If the baraita is discussing the inside of the straps, what deprecatory matter or problem of something else is there with straps that are red on the inside? After all, this side is not seen. The Gemara answers: Sometimes his straps become reversed, and therefore these concerns are applicable.

转谞讗 转驻讬诇讬谉 诪专讜讘注讜转 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 专讘 驻驻讗 讘转驻专谉 讜讘讗诇讻住讜谞谉

It is taught in a baraita: The requirement that phylacteries be square is a halakha transmitted to Moses from Sinai. Rav Pappa says about this halakha: Square means along their seams and their diagonals, i.e., they must be perfectly square where the compartments are sewn to the titora.

诇讬诪讗 诪住讬讬注 诇讬讛 讛注讜砖讛 转驻讬诇转讜 注讙讜诇讛 住讻谞讛 讜讗讬谉 讘讛 诪爪讜讛 讗诪专 专讘 驻驻讗 诪转谞讬转讬谉 讚注讘讬讚讗 讻讬 讗诪讙讜讝讗

The Gemara suggests: Let us say that a mishna supports this opinion (Megilla 24b): One who fashions his phylacteries in a round shape exposes himself to danger, and it does not enable him to fulfill the mitzva of phylacteries. Rav Pappa said: This is no support, as one can say that the mishna is referring to phylacteries that are fashioned like a nut, i.e., their underside is rounded, and therefore there is a danger that if he strikes his head on a wall the underside will press into his head and injure him. By contrast, if the underside is flat one might have thought that it is fit despite the fact that it is not square. Therefore, the baraita teaches that phylacteries must be square.

讗诪专 专讘 讛讜谞讗 转驻讬诇讬谉 讻诇 讝诪谉 砖驻谞讬 讟讘诇讗 拽讬讬诪转 讻砖讬专讜转 专讘 讞住讚讗 讗诪专 谞驻住拽讜 砖转讬诐 讻砖讬专讜转 砖诇砖 驻住讜诇讜转

Rav Huna says: With regard to phylacteries of the head, as long as the surface of outer hide is intact, i.e., it is not torn, they are fit, even if the hide between the compartments has torn. Rav 岣sda says: If two of the walls between the compartments tore, such phylacteries are fit, but if three of these inner walls tore, they are unfit.

讗诪专 专讘讗 讛讗 讚讗诪专转 砖转讬诐 讻砖讬专讜转 诇讗 讗诪专谉 讗诇讗 讝讛 砖诇讗 讻谞讙讚 讝讛 讗讘诇 讝讛 讻谞讙讚 讝讛 驻住讜诇讜转 讜讝讛 讻谞讙讚 讝讛 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞讚转转讗 讗讘诇 讘注转讬拽转讗 诇讬转 诇谉 讘讛

Rava said: Concerning that which you said, that if two of the walls between the compartments tore they are fit, we said this only if the inner walls that tore are not aligned with each other, i.e., they are not adjacent to one another. But if the torn walls are aligned with each other, the phylacteries are unfit. And furthermore, even in a case where the torn walls are aligned with each other, we said that they are unfit only with regard to new phylacteries, as the hide is certainly defective. But with regard to old phylacteries, we have no problem with it, as they tore due to aging.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讬讻讬 讚诪讬讬谉 讞讚转转讗 讜讛讬讻讬 讚诪讬讬谉 注转讬拽转讗 讗诪专 诇讬讛 讻诇 讛讬讻讗 讻讬 诪讬转诇讬 讘讬讛 讘砖诇讞讗 讜讛讚专 讞诇讬诐 注转讬拽转讗 讜讗讬讚讱 讞讚转转讗

Abaye said to Rav Yosef: What are the circumstances of new phylacteries, and what are the circumstances of old phylacteries? Rav Yosef said to him: In any case where if one holds the hide and pulls it, it returns to its place [岣leim], these phylacteries are considered old; and in the other case, where hide that was pulled does not return to its place, they are considered new.

讜讗讬 谞诪讬 讻诇 讛讬讻讬 讚讻讬 诪讬转诇讬 讘讬讛 讘诪转谞讗 讗转讬讬讛 讗讘转专讬讛 讞讚转转讗 讜讗讬讚讱 注转讬拽转讗

Alternatively, in any case where if the phylacteries are hanging by the strap the compartment follows the strap, i.e., it remains attached, these phylacteries are considered new; and in the other case, where the phylacteries would fall off, they are considered old.

讗讘讬讬 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘 讬讜住祝 讗讬驻住讬拽 诇讬讛 专爪讜注讛 讚转驻讬诇讬 讗诪专 诇讬讛 诪讛讜 诇诪讬拽讟专讬讛 讗诪专 诇讬讛 讜拽砖专转诐 讻转讬讘 砖转讛讗 拽砖讬专讛 转诪讛

搂 The Gemara relates: Abaye was sitting before Rav Yosef when the strap of his phylacteries tore. Abaye said to Rav Yosef: What is the halakha as to whether one may tie the strap? Rav Yosef said to him: It is written with regard to phylacteries: 鈥淎nd you shall bind them [ukshartam] for a sign upon your arm鈥 (Deuteronomy 6:8), which teaches that the binding must be complete [keshira tamma], whole and beautiful, and that would not be the case with a makeshift knot.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘 讬讜住祝 诇专讘 讗砖讬 诪讛讜 诇诪讬转驻专讬讛 讜注讬讬诇讬讛 诇转驻讬专讛 诇讙讗讜 讗诪专 驻讜拽 讞讝讬 诪讛 注诪讗 讚讘专

Rav A岣, son of Rav Yosef, said to Rav Ashi: What is the halakha as to whether one may sew a strap that tore and insert the stitching inside, so that it is not visible from the outside? Rav Ashi said to him: Go out and see what the people are doing. If the common custom is to do this, it is permitted.

讗诪专 专讘 驻驻讗 讙专讚讜诪讬 专爪讜注讜转 讻砖讬专讜转 讜诇讗讜 诪讬诇转讗 讛讬讗 诪讚讗诪专讬 讘谞讬 专讘讬 讞讬讬讗 讙专讚讜诪讬 转讻诇转 讜讙专讚讜诪讬 讗讝讜讘 讻砖讬专讬谉 讛转诐 讛讜讗 讚转砖诪讬砖讬 诪爪讜讛 谞讬谞讛讜 讗讘诇 讛讻讗 讚转砖诪讬砖讬 拽讚讜砖讛 谞讬谞讛讜 诇讗

Rav Pappa says: The remnants of straps, i.e., what remains when part of the strap has been cut off, are fit. The Gemara comments: And it is not so, as can be derived from the fact that the sons of Rabbi 岣yya say: The remnants of the skyblue wool of ritual fringes, when only a small thread remains, and likewise the remnants of the hyssop, used for the sprinkling of the purification water of the red heifer, are fit. They did not include the remnants of straps of phylacteries in this halakha. The reason for this difference is that it is there that the remnants are fit, as they are mere articles used in the performance of a mitzva; but here, phylacteries are articles of sanctity, which are of greater sanctity, and therefore their remnants are not fit.

诪讻诇诇 讚讗讬转 诇讛讜 砖讬注讜专讗 讜讻诪讛 砖讬注讜专讬讬讛讜 讗诪专 专诪讬 讘专 讞诪讗 讗诪专 专讬砖 诇拽讬砖 注讚 讗爪讘注 爪专讚讛 专讘 讻讛谞讗 诪讞讜讬 讻驻讜祝 专讘 讗砖讬 诪讞讜讬 驻砖讜讟

The Gemara states: From this line of inquiry one can conclude by inference that the straps of phylacteries have a minimum requisite measure. And how much is their measure? Rami bar 岣ma says that Reish Lakish says: It is until the index finger. In explanation of this size, Rav Kahana would demonstrate a bowed measure, i.e., from the tip of the middle finger until the tip of the index finger, with the fingers spread. Rav Ashi would demonstrate a straight measure, from the tip of the thumb until the tip of the index finger, with the fingers spread.

专讘讛 拽讟专 诇讛讜 讜驻砖讬讟 讜砖讚讬 诇讛讜 专讘 讗讞讗 讘专 讬注拽讘 拽讟专 诇讛讜 讜诪转诇讬转 诇讛讜 诪专 讘专讬讛 讚专讘谞讗 注讘讬讚 讻讚讬讚谉

The Gemara relates: Rabba would tie the straps and release them and let them fall behind him. Rav A岣 bar Ya鈥檃kov would tie them and plait them together like a braid. Mar, son of Rabbana, would act like we do, i.e., he would let the straps fall and hang over the front of his body.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 拽砖专 砖诇 转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 专讘 谞讞诪谉 讜谞讜讬讬讛谉 诇讘专 专讘 讗砖讬 讛讜讛 讬转讬讘 拽诪讬讛 讚诪专 讝讜讟专讗 讗讬转讛驻讻讗 诇讬讛 专爪讜注讛 讚转驻讬诇讬谉 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 讜谞讜讬讬讛谉 诇讘专 讗诪专 诇讬讛 诇讗讜 讗讚注转讗讬

Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: The form of the knot of phylacteries, i.e., that there must be the form of a letter dalet in the knot of the phylacteries of the head and the letter yod in the knot of the phylacteries of the arm, is a halakha transmitted to Moses from Sinai. Rav Na岣an says: And their decorative side, the black side of the knot where the shape of the letter is visible, must face outward. The Gemara relates: Rav Ashi was sitting before Mar Zutra when the strap of his phylacteries became reversed. Mar Zutra said to him: Doesn鈥檛 the Master hold in accordance with the ruling that their decorative side must face outward? Rav Ashi said to him: It did not enter my mind, i.e., I did not notice.

讜专讗讜 讻诇 注诪讬 讛讗专抓 讻讬 砖诐 讛壮 谞拽专讗 注诇讬讱 讜讬专讗讜 诪诪讱 转谞讬讗 专讘讬 讗诇讬注讝专 讛讙讚讜诇 讗讜诪专 讗诇讜 转驻讬诇讬谉 砖讘专讗砖 讜讛住专转讬 讗转 讻驻讬 讜专讗讬转 讗转 讗讞专讬 讗诪专 专讘 讞谞讗 讘专 讘讬讝谞讗 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 诪诇诪讚 砖讛专讗讛 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 拽砖专 砖诇 转驻讬诇讬谉

With regard to the verse: 鈥淎nd all the nations of the land shall see that the name of the Lord is called upon you, and they shall be afraid of you鈥 (Deuteronomy 28:10), it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written, as they demonstrate to all that the name of God is called upon the Jewish people. With regard to the statement of God to Moses: 鈥淎nd I will remove My hand, and you will see My back鈥 (Exodus 33:23), Rav 岣na bar Bizna says that Rabbi Shimon 岣sida says: This teaches that the Holy One, Blessed be He, showed Moses the knot of the phylacteries of the head.

讗诪专 专讘 讬讛讜讚讛 拽砖专 砖诇 转驻讬诇讬谉 爪专讬讱 砖讬讛讗 诇诪注诇讛 讻讚讬 砖讬讛讜 讬砖专讗诇 诇诪注诇讛 讜诇讗 诇诪讟讛 讜爪专讬讱 砖讬讛讗 讻诇驻讬 驻谞讬诐 讻讚讬 砖讬讛讜 讬砖专讗诇 诇驻谞讬诐 讜诇讗 诇讗讞讜专

Rav Yehuda says: The knot of phylacteries must be above, i.e., it must rest on the head rather than on the neck, in order that the Jewish people should be above and not below. And likewise it must be placed toward the front [panim], i.e., not on the sides of the head, in order that the Jewish people should be in front [lefanim] and not behind.

讗诪专 专讘 砖诪讜讗诇 讘专 讘讬讚专讬 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讞讗 讗专讬讻讗 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘 诪谞砖讬讗 讗诪专 砖诪讜讗诇 转驻讬诇讬谉 诪讗讬诪转讬 诪讘专讱 注诇讬讛谉 诪砖注转 讛谞讞转谉 讗讬谞讬 讜讛讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 讻讜诇谉 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 诪砖注转 讛谞讞讛 讜注讚 砖注转 拽砖讬专讛

Rav Shmuel bar Bideri says that Rav says, and some say that Rabbi A岣 Arikha, i.e., Rabbi A岣 the Tall, says that Rav Huna says, and some say that Rav Menashya says that Shmuel says: With regard to phylacteries, from when does one recite a blessing over them? From the time when one dons them on the arm and onward. The Gemara raises a difficulty: Is that so? But doesn鈥檛 Rav Yehuda say that Shmuel says: With regard to all the mitzvot, one recites a blessing over them prior to their performance? How, then, can one recite a blessing over phylacteries after donning them? Abaye and Rava both say: One recites the blessing from the time of donning the phylacteries until the time of binding them, as the binding constitutes the performance of the mitzva.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Menachot 35

The William Davidson Talmud | Powered by Sefaria

Menachot 35

讗诇讗 讙讜讬讬转讗 诇讘专讬讬转讗 讜讘专讬讬转讗 诇讙讜讬讬转讗 讗讘诇 讙讜讬讬转讗 诇讙讜讬讬转讗 讜讘专讬讬转讗 诇讘专讬讬转讗 诇讬转 诇谉 讘讛

unless it is a case where one exchanges an inner passage for an outer one, e.g., he placed the passage of Exodus 13:11鈥16 to the right of Exodus 13:1鈥10, or an outer passage for an inner one, e.g., he placed the passage of Deuteronomy 11:13鈥21 to the right of Deuteronomy 6:4鈥9. But if one exchanges an inner passage for the other inner one, i.e., he exchanges Exodus 13:11鈥16 with Deuteronomy 6:4鈥9, or an outer passage for the other outer one, i.e., he exchanges Exodus 13:1鈥10 with Deuteronomy 11:13鈥21, we have no problem with it.

讗诪专 诇讬讛 专讘讗 诪讗讬 砖谞讗 讙讜讬讬转讗 诇讘专讬讬转讗 讜讘专讬讬转讗 诇讙讜讬讬转讗 讚诇讗 讚讛讱 讚讘注讬 诇诪讬讞讝讬 讗讜讬专讗 诇讗 拽讗 讞讝讬讬讗 讜讛讗 讚诇讗 拽讗 讘注讬 诇诪讬讞讝讬 讗讜讬专讗 拽讗 讞讝讬讬讗 讘专讬讬转讗 诇讘专讬讬转讗 讜讙讜讬讬转讗 诇讙讜讬讬转讗 谞诪讬 讛讱 讚讘注讬讗 诇诪讬讞讝讬 讗讜讬专讗 讚讬诪讬谉 拽讗 讞讝讬讗 讗讜讬专讗 讚砖诪讗诇 讜讚砖诪讗诇 拽讗 讞讝讬讗 讗讜讬专讗 讚讬诪讬谉 讗诇讗 诇讗 砖谞讗

Rava said to Abaye: What is different about the cases of exchanging an inner passage for an outer one, and an outer passage for an inner one, such that the phylacteries are not fit? The reason is that this passage, which needs to see the air, i.e., to be placed on the outer side, does not see it, and that passage, which does not need to see the air, does see it. But in a case where one exchanges an outer passage for the other outer one or an inner passage for the other inner one, it should be unfit as well, as this passage, which needs to see the air of the right side, sees the air of the left side, and that passage, which requires to see the air of the left side, sees the air of the right side. Rather, there is no difference between any of these cases, and any change in the order renders the phylacteries unfit.

讜讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 转讬转讜专讗 讚转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 讗讘讬讬 诪注讘专转讗 讚转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讜讗诪专 讗讘讬讬 砖讬谉 砖诇 转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬

And Rav 岣nanel says that Rav says: The requirement to have the titora of phylacteries, i.e., the base of phylacteries upon which the compartments rest, is a halakha transmitted to Moses from Sinai. Abaye said: The requirement to have the ma鈥檈barta of phylacteries, i.e., the passageway through which the straps are inserted, is a halakha transmitted to Moses from Sinai. And Abaye says: The requirement to have a letter shin protruding on the phylacteries of one鈥檚 head, which is achieved by pressing the hide into the shape of that letter, is a halakha transmitted to Moses from Sinai.

讜爪专讬讱 砖讬讙讬注 讞专讬抓 诇诪拽讜诐 讛转驻专 专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 讻讬讜谉 讚诪谞讻专 诇讗 爪专讬讱

Abaye further says: And there is a requirement that the furrow between each of the compartments of phylacteries of the head reach the place of the stitches, i.e., the titora, to which the compartments are sewn. Rav Dimi of Neharde鈥檃 says: Once it is noticeable that there is a furrow between each of the compartments, it is not necessary for them to reach all the way to the titora.

讜讗诪专 讗讘讬讬 讛讗讬 拽讬诇驻讗 讚转驻讬诇讬谉 爪专讬讱 诇诪讬讘讚拽讬讛 讚讚讬诇诪讗 讗讬转 讘讛 专讬注讜转讗 讜讘注讬谞讗 讻转讬讘讛 转诪讛 讜诇讬讻讗 专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 诇讗 爪专讬讱 拽讜诇诪讜住讗 讘讚讬拽 诇讛

And Abaye says: With regard to this parchment upon which one writes the passages of phylacteries, the scribe must examine it before writing, as perhaps it has a flaw, i.e., a perforation, and complete writing is required, and that requirement would not be fulfilled if a letter were perforated. Rav Dimi of Neharde鈥檃 says: No prior examination is required; rather, the quill examines it as one writes, as any perforation which the ink covers is disregarded.

讗诪专 专讘讬 讬爪讞拽 专爪讜注讜转 砖讞讜专讜转 讛诇讻讛 诇诪砖讛 诪住讬谞讬 诪讬转讬讘讬 转驻讬诇讬谉 讗讬谉 拽讜砖专讬谉 讗讜转谉 讗诇讗 讘诪讬谞谉 讘讬谉 讬专讜拽讜转 讘讬谉 砖讞讜专讜转 讘讬谉 诇讘谞讜转 讗讚讜诪讜转 诇讗 讬注砖讛 诪驻谞讬 讙谞讗讬 讜讚讘专 讗讞专

Rabbi Yitz岣k says: The requirement that the straps of the phylacteries be black is a halakha transmitted to Moses from Sinai. The Gemara raises an objection from a baraita: One may tie phylacteries only with straps of their same type, i.e., the straps must be made from hide, and it does not matter whether they are green, or black, or white. Nevertheless, one should not make red straps, because this is deprecatory to him, as it looks like he has wounds on his head, and also due to something else, i.e., lest people suspect him of engaging in sexual intercourse with a menstruating woman and getting blood on the straps.

讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讘转诇诪讬讚讜 砖诇 专讘讬 注拽讬讘讗 砖讛讬讛 拽讜砖专 转驻讬诇讬讜 讘诇砖讜谞讜转 砖诇 转讻诇转 讜诇讗 讗诪专 诇讜 讚讘专 讗讬驻砖专 讗讜转讜 爪讚讬拽 专讗讛 转诇诪讬讚讜 讜诇讗 诪讬讞讛 讘讜 讗诪专 诇讜 讛谉 诇讗 专讗讛 讗讜转讜 讜讗诐 专讗讛 讗讜转讜 诇讗 讛讬讛 诪谞讬讞讜

The Gemara cites the continuation of that baraita. Rabbi Yehuda said: There was an incident involving Rabbi Akiva鈥檚 student, who would tie his phylacteries with strips of skyblue wool rather than hide, and Rabbi Akiva did not say anything to him. Is it possible that that righteous man saw his student doing something improper and he did not object to his conduct? Another Sage said to Rabbi Yehuda: Yes, it is possible that the student acted improperly, as Rabbi Akiva did not see him, and if he had seen him, he would not have allowed him to do so.

诪注砖讛 讘讛讜专拽谞讜住 讘谞讜 砖诇 专讘讬 讗诇讬注讝专 讘谉 讛讜专拽谞讜住 砖讛讬讛 拽讜砖专 转驻讬诇讬讜 讘诇砖讜谞讜转 砖诇 讗专讙诪谉 讜诇讗 讗诪专 诇讜 讚讘专 讗讬驻砖专 讗讜转讜 爪讚讬拽 专讗讛 讘谞讜 讜诇讗 诪讬讞讛 讘讜 讗诪专讜 诇讜 讛谉 诇讗 专讗讛 讗讜转讜 讜讗诐 专讗讛 讗讜转讜 诇讗 讛讬讛 诪谞讬讞讜

The baraita continues: There was an incident involving Hyrcanus, the son of Rabbi Eliezer ben Hyrcanus, who would tie his phylacteries with strips of purple wool, and his father did not say anything to him. Is it possible that that righteous man saw his son doing something improper and he did not object to his conduct? The Sages said to him: Yes, it is possible that his son acted improperly, as Rabbi Eliezer did not see him, and if he had seen him, he would not have allowed him to do so. This concludes the baraita.

拽转谞讬 诪讬讛讗 讘讬谉 讬专讜拽讜转 讘讬谉 砖讞讜专讜转 讜讘讬谉 诇讘谞讜转 诇讗 拽砖讬讗 讻讗谉 诪讘驻谞讬诐 讻讗谉 诪讘讞讜抓

The Gemara explains the objection from the baraita: In any event, the baraita teaches that it does not matter whether the straps are green, or black, or white, whereas Rabbi Yitz岣k maintains that it is a halakha transmitted to Moses from Sinai that the straps of the phylacteries must be black. The Gemara answers that it is not difficult. Here, the baraita is referring to the inside of the straps, which touch the body. These may be any color other than red. Conversely, there, when Rabbi Yitz岣k says that the straps of the phylacteries must be black, he is speaking of the outside of the straps.

讗讬 诪讘驻谞讬诐 诪讗讬 讙谞讗讬 讜讚讘专 讗讞专 讗讬讻讗 讝讬诪谞讬谉 讚诪转讛驻讻讬谉 诇讬讛

The Gemara raises a difficulty: If the baraita is discussing the inside of the straps, what deprecatory matter or problem of something else is there with straps that are red on the inside? After all, this side is not seen. The Gemara answers: Sometimes his straps become reversed, and therefore these concerns are applicable.

转谞讗 转驻讬诇讬谉 诪专讜讘注讜转 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 专讘 驻驻讗 讘转驻专谉 讜讘讗诇讻住讜谞谉

It is taught in a baraita: The requirement that phylacteries be square is a halakha transmitted to Moses from Sinai. Rav Pappa says about this halakha: Square means along their seams and their diagonals, i.e., they must be perfectly square where the compartments are sewn to the titora.

诇讬诪讗 诪住讬讬注 诇讬讛 讛注讜砖讛 转驻讬诇转讜 注讙讜诇讛 住讻谞讛 讜讗讬谉 讘讛 诪爪讜讛 讗诪专 专讘 驻驻讗 诪转谞讬转讬谉 讚注讘讬讚讗 讻讬 讗诪讙讜讝讗

The Gemara suggests: Let us say that a mishna supports this opinion (Megilla 24b): One who fashions his phylacteries in a round shape exposes himself to danger, and it does not enable him to fulfill the mitzva of phylacteries. Rav Pappa said: This is no support, as one can say that the mishna is referring to phylacteries that are fashioned like a nut, i.e., their underside is rounded, and therefore there is a danger that if he strikes his head on a wall the underside will press into his head and injure him. By contrast, if the underside is flat one might have thought that it is fit despite the fact that it is not square. Therefore, the baraita teaches that phylacteries must be square.

讗诪专 专讘 讛讜谞讗 转驻讬诇讬谉 讻诇 讝诪谉 砖驻谞讬 讟讘诇讗 拽讬讬诪转 讻砖讬专讜转 专讘 讞住讚讗 讗诪专 谞驻住拽讜 砖转讬诐 讻砖讬专讜转 砖诇砖 驻住讜诇讜转

Rav Huna says: With regard to phylacteries of the head, as long as the surface of outer hide is intact, i.e., it is not torn, they are fit, even if the hide between the compartments has torn. Rav 岣sda says: If two of the walls between the compartments tore, such phylacteries are fit, but if three of these inner walls tore, they are unfit.

讗诪专 专讘讗 讛讗 讚讗诪专转 砖转讬诐 讻砖讬专讜转 诇讗 讗诪专谉 讗诇讗 讝讛 砖诇讗 讻谞讙讚 讝讛 讗讘诇 讝讛 讻谞讙讚 讝讛 驻住讜诇讜转 讜讝讛 讻谞讙讚 讝讛 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞讚转转讗 讗讘诇 讘注转讬拽转讗 诇讬转 诇谉 讘讛

Rava said: Concerning that which you said, that if two of the walls between the compartments tore they are fit, we said this only if the inner walls that tore are not aligned with each other, i.e., they are not adjacent to one another. But if the torn walls are aligned with each other, the phylacteries are unfit. And furthermore, even in a case where the torn walls are aligned with each other, we said that they are unfit only with regard to new phylacteries, as the hide is certainly defective. But with regard to old phylacteries, we have no problem with it, as they tore due to aging.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讬讻讬 讚诪讬讬谉 讞讚转转讗 讜讛讬讻讬 讚诪讬讬谉 注转讬拽转讗 讗诪专 诇讬讛 讻诇 讛讬讻讗 讻讬 诪讬转诇讬 讘讬讛 讘砖诇讞讗 讜讛讚专 讞诇讬诐 注转讬拽转讗 讜讗讬讚讱 讞讚转转讗

Abaye said to Rav Yosef: What are the circumstances of new phylacteries, and what are the circumstances of old phylacteries? Rav Yosef said to him: In any case where if one holds the hide and pulls it, it returns to its place [岣leim], these phylacteries are considered old; and in the other case, where hide that was pulled does not return to its place, they are considered new.

讜讗讬 谞诪讬 讻诇 讛讬讻讬 讚讻讬 诪讬转诇讬 讘讬讛 讘诪转谞讗 讗转讬讬讛 讗讘转专讬讛 讞讚转转讗 讜讗讬讚讱 注转讬拽转讗

Alternatively, in any case where if the phylacteries are hanging by the strap the compartment follows the strap, i.e., it remains attached, these phylacteries are considered new; and in the other case, where the phylacteries would fall off, they are considered old.

讗讘讬讬 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘 讬讜住祝 讗讬驻住讬拽 诇讬讛 专爪讜注讛 讚转驻讬诇讬 讗诪专 诇讬讛 诪讛讜 诇诪讬拽讟专讬讛 讗诪专 诇讬讛 讜拽砖专转诐 讻转讬讘 砖转讛讗 拽砖讬专讛 转诪讛

搂 The Gemara relates: Abaye was sitting before Rav Yosef when the strap of his phylacteries tore. Abaye said to Rav Yosef: What is the halakha as to whether one may tie the strap? Rav Yosef said to him: It is written with regard to phylacteries: 鈥淎nd you shall bind them [ukshartam] for a sign upon your arm鈥 (Deuteronomy 6:8), which teaches that the binding must be complete [keshira tamma], whole and beautiful, and that would not be the case with a makeshift knot.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘 讬讜住祝 诇专讘 讗砖讬 诪讛讜 诇诪讬转驻专讬讛 讜注讬讬诇讬讛 诇转驻讬专讛 诇讙讗讜 讗诪专 驻讜拽 讞讝讬 诪讛 注诪讗 讚讘专

Rav A岣, son of Rav Yosef, said to Rav Ashi: What is the halakha as to whether one may sew a strap that tore and insert the stitching inside, so that it is not visible from the outside? Rav Ashi said to him: Go out and see what the people are doing. If the common custom is to do this, it is permitted.

讗诪专 专讘 驻驻讗 讙专讚讜诪讬 专爪讜注讜转 讻砖讬专讜转 讜诇讗讜 诪讬诇转讗 讛讬讗 诪讚讗诪专讬 讘谞讬 专讘讬 讞讬讬讗 讙专讚讜诪讬 转讻诇转 讜讙专讚讜诪讬 讗讝讜讘 讻砖讬专讬谉 讛转诐 讛讜讗 讚转砖诪讬砖讬 诪爪讜讛 谞讬谞讛讜 讗讘诇 讛讻讗 讚转砖诪讬砖讬 拽讚讜砖讛 谞讬谞讛讜 诇讗

Rav Pappa says: The remnants of straps, i.e., what remains when part of the strap has been cut off, are fit. The Gemara comments: And it is not so, as can be derived from the fact that the sons of Rabbi 岣yya say: The remnants of the skyblue wool of ritual fringes, when only a small thread remains, and likewise the remnants of the hyssop, used for the sprinkling of the purification water of the red heifer, are fit. They did not include the remnants of straps of phylacteries in this halakha. The reason for this difference is that it is there that the remnants are fit, as they are mere articles used in the performance of a mitzva; but here, phylacteries are articles of sanctity, which are of greater sanctity, and therefore their remnants are not fit.

诪讻诇诇 讚讗讬转 诇讛讜 砖讬注讜专讗 讜讻诪讛 砖讬注讜专讬讬讛讜 讗诪专 专诪讬 讘专 讞诪讗 讗诪专 专讬砖 诇拽讬砖 注讚 讗爪讘注 爪专讚讛 专讘 讻讛谞讗 诪讞讜讬 讻驻讜祝 专讘 讗砖讬 诪讞讜讬 驻砖讜讟

The Gemara states: From this line of inquiry one can conclude by inference that the straps of phylacteries have a minimum requisite measure. And how much is their measure? Rami bar 岣ma says that Reish Lakish says: It is until the index finger. In explanation of this size, Rav Kahana would demonstrate a bowed measure, i.e., from the tip of the middle finger until the tip of the index finger, with the fingers spread. Rav Ashi would demonstrate a straight measure, from the tip of the thumb until the tip of the index finger, with the fingers spread.

专讘讛 拽讟专 诇讛讜 讜驻砖讬讟 讜砖讚讬 诇讛讜 专讘 讗讞讗 讘专 讬注拽讘 拽讟专 诇讛讜 讜诪转诇讬转 诇讛讜 诪专 讘专讬讛 讚专讘谞讗 注讘讬讚 讻讚讬讚谉

The Gemara relates: Rabba would tie the straps and release them and let them fall behind him. Rav A岣 bar Ya鈥檃kov would tie them and plait them together like a braid. Mar, son of Rabbana, would act like we do, i.e., he would let the straps fall and hang over the front of his body.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 拽砖专 砖诇 转驻讬诇讬谉 讛诇讻讛 诇诪砖讛 诪住讬谞讬 讗诪专 专讘 谞讞诪谉 讜谞讜讬讬讛谉 诇讘专 专讘 讗砖讬 讛讜讛 讬转讬讘 拽诪讬讛 讚诪专 讝讜讟专讗 讗讬转讛驻讻讗 诇讬讛 专爪讜注讛 讚转驻讬诇讬谉 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 讜谞讜讬讬讛谉 诇讘专 讗诪专 诇讬讛 诇讗讜 讗讚注转讗讬

Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: The form of the knot of phylacteries, i.e., that there must be the form of a letter dalet in the knot of the phylacteries of the head and the letter yod in the knot of the phylacteries of the arm, is a halakha transmitted to Moses from Sinai. Rav Na岣an says: And their decorative side, the black side of the knot where the shape of the letter is visible, must face outward. The Gemara relates: Rav Ashi was sitting before Mar Zutra when the strap of his phylacteries became reversed. Mar Zutra said to him: Doesn鈥檛 the Master hold in accordance with the ruling that their decorative side must face outward? Rav Ashi said to him: It did not enter my mind, i.e., I did not notice.

讜专讗讜 讻诇 注诪讬 讛讗专抓 讻讬 砖诐 讛壮 谞拽专讗 注诇讬讱 讜讬专讗讜 诪诪讱 转谞讬讗 专讘讬 讗诇讬注讝专 讛讙讚讜诇 讗讜诪专 讗诇讜 转驻讬诇讬谉 砖讘专讗砖 讜讛住专转讬 讗转 讻驻讬 讜专讗讬转 讗转 讗讞专讬 讗诪专 专讘 讞谞讗 讘专 讘讬讝谞讗 讗诪专 专讘讬 砖诪注讜谉 讞住讬讚讗 诪诇诪讚 砖讛专讗讛 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 拽砖专 砖诇 转驻讬诇讬谉

With regard to the verse: 鈥淎nd all the nations of the land shall see that the name of the Lord is called upon you, and they shall be afraid of you鈥 (Deuteronomy 28:10), it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written, as they demonstrate to all that the name of God is called upon the Jewish people. With regard to the statement of God to Moses: 鈥淎nd I will remove My hand, and you will see My back鈥 (Exodus 33:23), Rav 岣na bar Bizna says that Rabbi Shimon 岣sida says: This teaches that the Holy One, Blessed be He, showed Moses the knot of the phylacteries of the head.

讗诪专 专讘 讬讛讜讚讛 拽砖专 砖诇 转驻讬诇讬谉 爪专讬讱 砖讬讛讗 诇诪注诇讛 讻讚讬 砖讬讛讜 讬砖专讗诇 诇诪注诇讛 讜诇讗 诇诪讟讛 讜爪专讬讱 砖讬讛讗 讻诇驻讬 驻谞讬诐 讻讚讬 砖讬讛讜 讬砖专讗诇 诇驻谞讬诐 讜诇讗 诇讗讞讜专

Rav Yehuda says: The knot of phylacteries must be above, i.e., it must rest on the head rather than on the neck, in order that the Jewish people should be above and not below. And likewise it must be placed toward the front [panim], i.e., not on the sides of the head, in order that the Jewish people should be in front [lefanim] and not behind.

讗诪专 专讘 砖诪讜讗诇 讘专 讘讬讚专讬 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讞讗 讗专讬讻讗 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘 诪谞砖讬讗 讗诪专 砖诪讜讗诇 转驻讬诇讬谉 诪讗讬诪转讬 诪讘专讱 注诇讬讛谉 诪砖注转 讛谞讞转谉 讗讬谞讬 讜讛讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 讻讜诇谉 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 诪砖注转 讛谞讞讛 讜注讚 砖注转 拽砖讬专讛

Rav Shmuel bar Bideri says that Rav says, and some say that Rabbi A岣 Arikha, i.e., Rabbi A岣 the Tall, says that Rav Huna says, and some say that Rav Menashya says that Shmuel says: With regard to phylacteries, from when does one recite a blessing over them? From the time when one dons them on the arm and onward. The Gemara raises a difficulty: Is that so? But doesn鈥檛 Rav Yehuda say that Shmuel says: With regard to all the mitzvot, one recites a blessing over them prior to their performance? How, then, can one recite a blessing over phylacteries after donning them? Abaye and Rava both say: One recites the blessing from the time of donning the phylacteries until the time of binding them, as the binding constitutes the performance of the mitzva.

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