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How Did Jews Apply Their Makeup

Written By Friday, April 22, 2022 Add Comment Edit

Leather boxes containing parchment with Torah verses

Tefillin
A set of Tefillin.jpg

A set of tefillin includes the arm-tefillah (left)
and the head-tefillah

Halakhic texts relating to this article
Torah:
  • Exodus 13:nine
  • Exodus thirteen:xvi
  • Deuteronomy vi:eight
  • Deuteronomy 11:eighteen
Mishnah: Menachot 3:vii
Babylonian Talmud:
  • Zevachim 37b
  • Sanhedrin 4b
  • Menachot 34b
  • Kiddushin 36a
Mishneh Torah: Tefillin, Mezuzah, veSefer Torah ch five-six
Shulchan Aruch: Orach Chayim 25-48

Tefillin (; Israeli Hebrew: תְּפִלִּין / תְּפִילִּין ; Askhenazic pronunciation: [tfiˈlin]) or phylacteries, are a set of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn past adult Jews during weekday morning prayers. In Orthodox and traditional communities, they are worn solely by men, while some Reform and Conservative (Masorti) communities let for them to be worn by both men and women. By traditional Jewish Law (halacha), women are exempt from most fourth dimension-dependent positive commandments.

Although "tefillin" is technically the plural form (the atypical being "tefillah"), information technology is often used every bit a atypical also.[i] The arm-tefillah (or shel yad [literally "of the hand"]) is placed on the upper (non-dominant) arm, and the strap wrapped around the forelimb, mitt and middle finger; while the head-tefillah (or shel rosh [literally "of the head"]) is placed between the optics at the purlieus of the brow and hair. They are intended to fulfill the Torah's instructions to maintain a continuous "sign" and "remembrance" of the Exodus from Arab republic of egypt, as they were originally worn all 24-hour interval, from sunrise to sunset.

The biblical verses ofttimes cited as referring to tefillin are obscure. Deuteronomy 11:18, for instance, does not designate explicitly what specifically to "bind upon your arm", and the definition of "totafot betwixt your eyes" is not obvious. These details are delineated in the Oral Torah. At least every bit early every bit the 1st century CE, many Jews understood the verses literally and wore physical tefillin, as shown past archaeological finds at Qumran[2] and a reference in the New Testament. However, Karaite Judaism understands the verses to exist metaphorical.

Biblical source [edit]

"Totafot" between your optics: Ashkenazi Head Tefillin, Jerusalem, Israel

The obligation of tefillin is mentioned four times in the Torah:


twice when recalling The Exodus from Egypt:

And it shall be for a sign for you upon your hand, and for a memorial between your eyes, that the police of the LORD may be in your mouth; for with a strong hand did the 50ORD bring you out of Egypt.

And it shall exist for a sign upon your hand, and as totafot between your eyes; for with a mighty paw did the LORD bring us forth out of Arab republic of egypt.

—Exodus 13:sixteen

and twice in the shema passages:

And you shall demark them as a sign upon your arm, and they shall be as totafot between your optics.

—Deuteronomy 6:eight

You shall put these words of mine on your heart and on your soul; and you shall tie them for a sign upon your arm, and they shall be as totafot between your eyes.

—Deuteronomy eleven:18

Etymology [edit]

The ultimate origin of Hebrew "tefillin" is uncertain.[3] The word "tefillin" is non plant in the Bible, which calls them אות ( ot , "sign"), זיכרון ( zikaron , "memorial"), or טוטפת ( ṭoṭafot ). The Septuagint renders " ṭoṭafot " equally ἀσάλευτον in Greek ( asáleuton , "something immovable").[4] [5] Some believe it refers to a charm, similar to the Hebrew neṭifot , "round jewel".[4] The Talmud[6] explains that the word ṭoṭafot is combination of two strange words: Tot means "two" in the "Katpi"[a] linguistic communication (Jastrow proposes: Coptic) and Fot means "2" in the "Afriki" language,[7] hence, tot and fot means "two and 2", corresponding to the four compartments of the head-tefillin.[8] Menahem ben Saruq explains that the word is derived from the Hebrew Ve'hateif and Tatifoo , both expressions meaning "speech", "for when i sees the tefillin it causes him to remember and speak well-nigh the Exodus from Arab republic of egypt".[ix] [10]

The first texts to use "tefillin" are the Targumim and Peshitta[4] and information technology is also used in subsequent Talmudic literature, although the discussion "ṭoṭafah" was still current, being used with the significant of "frontlet".[four] "Tefillin" may take derived from the Aramaic palal , "to plead, pray", a word closely related to the Hebrew tefillah , "prayer".[three] Jacob ben Asher (14th century) suggests that "tefillin" is derived from the Hebrew pelilah , "justice, show", for tefillin act as a sign and proof of God's presence amid the Jewish people.[xi]

The English word "phylactery" ("phylacteries" in the plural) derives from Aboriginal Greek φυλακτήριον phylaktērion ( φυλακτήρια phylaktēria in the plural), meaning "guarded post, safeguard, security", and in later Greek, "amulet" or "amuse".[12] [thirteen] The word "phylactery" occurs once (in ACC PL) in the Greek New Testament,[14] whence information technology has passed into the languages of Europe.[4] Neither Aquila nor Symmachus use "phylacteries" in their translations.[4] The choice of this particular Greek equivalent to render the Heb. tefillin bears witness to the ancient functional estimation of the said device as a kind of an amulet. The other Greek words for "amulet" are periapton or periamma ,[xv] which literally signifies "things tied around", analogously to the Hebrew qame'a derived from the root קמע significant "to bind".[16]

Purpose [edit]

The tefillin are to serve every bit a reminder of God's intervention at the time of the Exodus from Egypt.[17] Maimonides details of the sanctity of tefillin and writes that "as long as the tefillin are on the head and on the arm of a homo, he is small and God-fearing and will not exist attracted by hilarity or idle talk; he will have no evil thoughts, merely will devote all his thoughts to truth and righteousness".[18] The Sefer ha-Chinuch (14th century) adds that the purpose of tefillin is to assistance subjugate a person's worldly desires and encourage spiritual development.[19] Joseph Caro (16th century) explains that tefillin are placed on the arm next to the centre and on the head higher up the brain to demonstrate that these 2 major organs are willing to perform the service of God.[20]

Many have the custom to have loftier-quality tefillin and beautiful tefillin numberless as a Hiddur Mitzvah. This thought comes from the verse "This is my God and I volition glorify Him" (Exodus 15:2). The Jewish Sages explain: "Is it possible for a homo to add together glory to his Creator? What this really means is: I shall glorify Him in the way I perform mitzvot. I shall prepare before Him a beautiful lulav, beautiful sukkah, beautiful fringes (Tsitsit), and beautiful phylacteries (Tefilin)."[21] [22] [23]

Some non-Orthodox scholars call back that tefillin may play an apotropaic function. For case, Yehudah B. Cohn argues that the tefillin should be perceived as an invented tradition aimed at counteracting the popularity of the Greek amulets with an "original" Jewish ane.[24] Joshua Trachtenberg considered every ornament worn on the body (whatever its declared part) every bit initially serving the purpose of an amulet.[25] In improver, the early on Rabbinic sources furnish more than or less explicit examples of the apotropaic qualities of tefillin. For case, Numbers Rabbah 12:3 presents tefillin as capable of defeating "a grand demons" emerging on "the left side", rabbis Yohanan and Nahman used their sets to repel the demons inhabiting privies,[26] whereas Elisha the Winged, who was scrupulous in performing this mitzvah, was miraculously saved from the Roman persecution.[27] [28] Also, tefillin are believed to possess life-lengthening qualities,[29] and they are often listed in one jiff among diverse items which are considered amuletic in nature.[30] [31]

Manufacture and contents [edit]

Leather moulded into shape for the head-tefillin

The unmarried scroll of the arm-tefillin

The manufacturing processes of tefillin are intricate and governed by hundreds of detailed rules.[32]

Boxes [edit]

In earlier Talmudic times, tefillin were either cylindrical or cubical, but after the cylindrical form became obsolete.[33] Nowadays the boxes should be fashioned from a single piece of animal hide and class a base with an upper compartment to contain the parchment scrolls.[34] They are made in varying levels of quality. The virtually bones form, called peshutim ("simple"), are made using several pieces of parchment to course the inner walls of the head tefillin. The higher quality tefillin, namely dakkot ("thin"), made past stretching a sparse piece of leather, and the more durable gassot ("thick") are both fashioned from the single piece of hide.[35]

The main box which holds the tefillin scrolls, known as ketzitzah (קציצה), is cubical. Beneath information technology is a wider base known as the titura (תיתורא). At the dorsum of the titura is a passageway (ma'avarta, מעברתא) through which the tefillin strap is threaded, to tie the tefillin in place.

On both sides of the head-tefillin, the Hebrew letter of the alphabet shin (ש‎) is moulded; the shin on the wearer's left side has four branches instead of three.

Straps [edit]

Black leather straps (retsu'ot) pass through the rear of the base of operations and are used to secure the tefillin onto the body.[4] The knot of the head-tefillin strap forms the letter of the alphabet dalet (ד‎) or double dalet (known every bit the square-knot) while the strap that is passed through the arm-tefillin is formed into a knot in the shape of the letter yud (י‎). Together with the shin on the caput-tefillin box, these three letters spell Shaddai (שדי‎), one of the names of God.[four]

The straps must exist black on their outer side, but may be any color except red on their inner side.[36] A stringent opinion requires them to be black on the inner side also,[37] simply more usually the inner side is left the colour of leather.

The Talmud specifies that tefillin straps must be long enough to reach one'due south center finger, and records the practice of Rav Aha bar Jacob to tie and and then "matleit" (plait? wind three times?) them.[38] However, the passage leaves unclear where the measuring is done from, whether the reference is to paw- or head-tefillin, and what exactly the pregnant of "matleit" is. Combining and interpreting the Talmud'southward statements, Maimonides, Tur, and Shulchan Aruch ruled that the strap of hand-tefillin must reach from where the tefillin is placed on the arm, as far equally the middle finger, where it must be wound three times around the heart finger.[39] Rema wrote that it is not necessary to wind effectually the finger (rather, the straps must be long enough that one could wind effectually the finger);[40] nonetheless, this leniency does non appear in his comments to the Shulchan Aruch. In add-on to the windings around the finger, the Shulchan Aruch states that the custom is to current of air half dozen or 7 times around the forearm.[41]

Parchment scrolls [edit]

The four biblical passages which refer to the tefillin, mentioned higher up, are written on scrolls and placed inside the leather boxes.[4] The arm-tefillin has one large compartment, which contains all 4 biblical passages written upon a unmarried strip of parchment; the caput-tefillin has four carve up compartments in each of which one coil of parchment is placed.[4] [42] This is because the verses depict the paw-tefillin in the singular ("sign"), while in three of four verses, the head-tefillin is described in the plural ("totafot").

The passages are written by a scribe with special ink on parchment scrolls (klaf).[4] These are: "Sanctify to me ..." (Exodus thirteen:one–10); "When YHWH brings you lot ..." (Exodus thirteen:11–xvi); "Hear, O State of israel ..." (Deuteronomy half dozen:iv–9); and "If y'all observe My Commandments ..." (Deuteronomy 11:13-21).[4] The Hebrew Ashuri script must be used and there are iii main styles of lettering used: Beis Yosef – by and large used past Ashkenazim; Arizal – generally used by Hasidim; Velish – used past Sefardim.[43] The passages incorporate 3,188 letters, which take a sofer (scribe) between x and 15 hours to complete.[44]

The texts take to exist written with halachically acceptable (acceptable co-ordinate to Jewish police) ink on halachically acceptable parchment. There are precise rules for writing the texts and any error invalidates it. For instance, the letters of the text must be written in lodge - if a error is found later, information technology can't be corrected equally the replacement letter would have been written out of sequence. There are 3188 messages on the parchments, and it can take a scribe as long as 15 hours to write a complete set. The scribe is required to purify himself in the mikvah (ritual bath) earlier he starts work.

Ordering of scrolls (Rashi and Rabbeinu Tam tefillin) [edit]

Talmudic commentators debated the social club in which scrolls should be inserted into the four compartments of the head-tefillin.[4] Rashi held that the passages are placed co-ordinate to the chronological order every bit they announced in the Torah (Kadesh Li, Ve-haya Ki Yeviehcha, Shema, Ve-haya Im Shemoa), while according to Rabbeinu Tam, the terminal two passages are switched around.[45] Information technology is often claimed that of the tefillin dating from the 1st-century CE discovered at Qumran in the Judean Desert, some were fabricated co-ordinate to the gild understood by Rashi and others in the gild of Rabbeinu Tam;[45] however, they in fact exercise not follow either opinion.[46] [47]

Present, the prevailing custom is to arrange the scrolls according to Rashi's view, but some pious Jews are likewise accustomed to briefly lay the tefillin of Rabbeinu Tam too,[45] a custom of the Ari adopted past the Hasidim.[48] The Vilna Gaon, who wore the tefillin of Rashi, rejected the stringency of besides laying Rabbeinu Tam, pointing out that at that place were 64 possible arrangements of the tefillin scrolls, and it would not exist practical to put on 64 different sets of tefillin to account for all possibilities.[49] The Shulchan Aruch rules that only "one who is known and famous for his piety" should put on Rabbeinu Tam tefillin,[50] while the Mishnah Brurah explains that if any other person puts on Rabbeinu Tam tefillin, it is a sign of airs.[51]

The placement of the protrusion of a tuft of calf hairs (se'ar eigel) identifies as to which opinion the tefillin were written.[52]

Obligation and gender [edit]

A Jewish woman praying with a tallit and tefillin

The duty of laying tefillin rests upon Jews after the historic period of thirteen years.[4] Women were traditionally exempt from the obligation; the Rema (Rav Moses Isserles, 16th century), a major codifier of the Jewish police, strongly discourages it.[53]

Historically, the mitzvah of tefillin was not performed by women, but the ritual was apparently kept by some women in medieval France and Germany.[54] Information technology has been claimed Rashi'southward daughters and the wife of Chaim ibn Attar wore tefillin,[55] simply there is no historical evidence for these claims.[56]

In modern times, people of all genders cull to wear tefillin, and are encouraged to do so by some.[57] In 2018, a group of students from Hebrew College, a non-denominational rabbinical school in Boston, created a series of YouTube videos to help people of all genders acquire how to wrap tefillin.[58] Within the Orthodox move, it remains a male-only obligation, but in egalitarian movements, others may observe this practice. Women affiliated with the Conservative movement wrap tefillin.[59] Since 2013, SAR High School in Riverdale, New York, has immune girls to wrap tefillin during morning time prayer; it is probably the first Modern Orthodox loftier school in the U.Southward. to practise so.[60] The wearing of tefillin by members of Women of the Wall at the Western Wall acquired consternation from the rabbi in accuse of the site until a Jerusalem District Court judge ruled in 2013 that doing and then was not a violation of "local custom".[61]

A mourner during the offset day of his mourning period is exempt from wrapping tefillin equally is a bridegroom on his hymeneals-24-hour interval.[4] A sufferer from breadbasket-trouble or 1 who is otherwise in hurting and cannot concentrate his listen is also exempt.[four] One who is engaged in the written report of the Police force and scribes of and dealers in tefillin and mezuzahs while engaged in their work if it cannot be postponed, are besides gratis from this obligation.[four]

The codes view the commandment of tefillin as of import, and call those who fail to observe it "transgressors".[62] Maimonides counts the commandment of laying the arm-tefillin and head-tefillin equally two divide positive mitzvot.[18] The Talmud cites Rav Sheshet, who said that by neglecting the precept, one transgresses eight positive commandments.[63] A report of widespread laxity in its observance is reported by Moses of Coucy in 13th-century Spain. It may accept arisen from the fear of persecution, similar to what had occurred to the Jews living in the Land of Israel under Roman rule in the 2nd century.[17]

Utilize [edit]

Arm-tefillin with ש (shin) pattern, according to one of the Ashkenazi opinions

Originally tefillin were worn all day, merely not during the night. Present the prevailing custom is to article of clothing them merely during the weekday morning service,[64] although some individuals habiliment them at other times during the day besides. Observant Jews make a tremendous effort to don Tefillin at the appropriate fourth dimension every morning, fifty-fifty in crowded airports or while summiting the world'south highest peaks. Tefillin are non donned on Shabbat and the major festivals because these holy days are themselves considered "signs" which render the demand of the "sign" of tefillin superfluous.

On the fast day of Tisha B'Av, tefillin are not worn in the morn, every bit tefillin are considered an "beautification", symbols of beauty, which is deemed inappropriate for a day of mourning. They are worn instead at the afternoon Mincha service.[65] There are those however who have a custom (Jews from Aleppo, Syrian arab republic) on Tisha B'Av to privately put on tefillin at home and pray privately, say the Amidah and take off the tefillin and go to synagogue to finish the prayers.[ citation needed ]

Chol HaMoed [edit]

On Chol HaMoed (intermediate days) of Pesach and Sukkot, there is a great debate amongst the early on halachic authorities as to whether tefillin should be worn or not. Those who forestall information technology consider the "sign" of intermediate days as having the same condition as the festival itself, making the ritual of tefillin redundant.[66] Others fence and concur that Chol HaMoed does not constitute a "sign" in which instance tefillin must be laid.[66] Three customs evolved resulting from the dispute:

  • To refrain from wearing tefillin: This ruling of the Shulchan Aruch is based on kabbalah and the Zohar which strongly advocate refraining from laying tefillin on Chol HaMoed. This position is maintained by Sephardic Jews and is also the stance of the Vilna Gaon whose ruling has been universally accustomed in State of israel.[66]
  • To wear tefillin without reciting the blessings: This is the opinion of, among others, Rabbi Jacob ben Asher (Ba'al ha-Turim), Rabbi Moses of Coucy (Semag) and Rabbi David HaLevi Segal (Turei Zahav). The advantage of this compromise is that i avoids the transgressions of either not donning tefillin or making a blessing in vain.[66]
  • To article of clothing tefillin and recite the blessings in an undertone: This opinion, based on Maimonides,[ failed verification ] is the ruling of Moses Isserles who writes that this is the universally accepted do among Ashkenazic Jews.[66] Yet it may have been in his time, this is no longer universally the case, since many Ashkenazim refrain from wearing it or vesture information technology without a approval during Chol HaMoed.

In light of the conflicting opinions, the Mishna Berura (20th-century) recommends Ashkenazim make the post-obit stipulation before donning tefillin: "If I am obligated to don tefillin I intend to fulfill my obligation and if I am not obligated to don tefillin, my doing so should not be considered as fulfilling whatsoever obligation" and that the approving not be recited.[67]

Laws and customs regarding putting on tefillin [edit]

Ashkenazi do is to put on and remove the arm tefillin while standing in accordance to the Shulchan Aruch, while about Sephardim do so while sitting in accordance with the Ari. All, withal, put on and remove the head tefillin while standing.[68] Halacha forbids speaking or being distracted while putting on the tefillin.[68] An Ashkenazi says two blessings when laying tefillin, the first before he ties the arm-tefillin: ...lehani'ach tefillin ("to bind tefillin"), and the 2d after placing the caput tefillin: ...al mitzvat tefillin ("as to the commandment of tefillin"); thereafter, he tightens the caput straps and says "Baruch Shem Kovod..." ("blessed be the holy proper noun").[69] The Sephardic custom is that no approving is said for the caput-tefillin, the get-go blessing sufficing for both.[69] Sephardim and many members of the Chabad Orthodox movement merely recite the blessing on the caput-tefillah if they spoke almost something not related to tefillin since reciting the approving on the arm-tefillah.

The arm-tefillin is laid on the inner side of the bare left arm, right arm if i is left handed, two finger breadths to a higher place the elbow, and so that when the arm is bent the tefillin faces towards the middle.[4] The arm-tefillin is tightened with the thumb, the blessing is said, and the strap is immediately wrapped around the upper arm in the opposite direction information technology came from in guild to keep the knot tight without having to concord it. Some wrap it around the upper arm for less than a total revolution (the bare minimum to proceed the knot tight) and then wrap it around the forearm seven times, while others wrap it around the upper arm an boosted fourth dimension before wrapping it around the forearm. Many Ashkenazim wear the knot to be tightened (non to be confused with the knot on the base which is permanently tied and always worn on the inside, facing the middle) on the inside and wrap inward, while Nusach Sephard Ashkenazim and all Sephardim wear information technology on the exterior and wrap outward.[4] [ commendation needed ]

And then the head-tefillin is placed on the eye of the head but higher up the brow, so that no part rests beneath the hairline. A bald or partially bald person'south original hairline is used.[lxx] The knot of the caput-tefillin sits at the back of the head, upon the part of the occipital os that protrudes just in a higher place the nape. The ii straps of the head-tefillin are brought in front of the shoulders, with their blackened side facing outwards.[four] Now the rest of the arm-tefillin straps are wound three times around the middle finger and effectually the hand to class the shape of the Hebrew alphabetic character of either a shin (ש‎) co-ordinate to Ashkenazim, or a dalet (ד‎) according to Sephardim. There are various community regarding winding the strap on the arm and manus.[69] In fact, the arm strap is looped for counter-clockwise wrapping with Ashkenazi tefillin while information technology is knotted for clockwise wrapping with Sephardic and Hasidic tefillin. On removing the tefillin, the steps are reversed.[iv]

Earlier, Yemenite Jews' custom was to put on arm-Tefillah and wind forearm with strap, making knot on wrist non winding a finger, and then put on head-Tefillah all made in sitting position. Afterwards, Yemenite Jews followed by Shulchan Aruch and put on arm-Tefillah, making seven windings on forearm and iii on a finger, and then put on head-Tefillah. Because according to the Shulchan Aruch head-Tefillah and arm-Tefillah are two different commandments, if both Tefillin aren't available, so one can wear the available one solitary.[71]

German Jews also did not tie a finger earlier. Simply later they put on arm-Tefillah with a knot on biceps while standing, then put on caput-Tefillah, and after that they current of air vii wraps effectually forearm (counting by the 7 Hebrew words of Psalms 145:16), and 3 wraps around a finger.

Tefillin wrapping custom of the Rodrigues-Pereira family

The newest is Kabbalistic custom of Arizal, to put on arm-Tefillah and air current 7 wraps on forearm while sitting, and so head-Tefillah standing, afterwards that 3 wraps effectually a finger. That is modernistic day common custom.[ citation needed ]

Some Western Sephardic families such as the Rodrigues-Pereira family unit accept developed a personalized family unit wrapping method.[72]

Biblical commandments [edit]

Location Passage
Exodus 13:1–10:
Kadesh Li—
the duty of
the Jewish people
to remember the
redemption from
Egyptian bondage. 		And the LORD spoke to Moses, saying: 'Sanctify to Me all the outset-built-in, whatever opens the womb among the children of State of israel, both of man and of animal, it is Mine.' And Moses said to the people: 'Call back this day, in which you lot came out from Egypt, out of the business firm of bondage; for by force of hand the LORD brought you lot out from this place; no leavened bread shall be eaten. This day you go forth in the Spring calendar month. And it shall exist when the FiftyORD shall bring you lot into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto your fathers to give you, a land flowing with milk and honey, that you shall go along this service in this month. Seven days you shall eat unleavened breadstuff, and the seventh day shall be a feast to the LORD. Unleavened staff of life shall be eaten throughout the 7 days; and no leavened breadstuff shall exist seen with you, neither shall in that location be leaven seen with you, in all your borders. So shall you lot tell your son on that mean solar day, saying: It is considering of that which the LORD did for me when I came forth out of Arab republic of egypt. And information technology shall be for a sign for you upon your mitt, and as a memorial between your optics, that the constabulary of the LORD may exist in your mouth; for with a strong manus has the LORD brought you out of Egypt. You shalt therefore keep this ordinance in its season from twelvemonth to year.
Exodus 13:11–16:
Ve-haya Ki Yeviakha—
the obligation
of every Jew to
inform his or her children
on these matters. 		When the LORD brings you into the land of the Canaanite, as He swore unto you and to your fathers, and shall give it to you, you shall ready apart to the LORD all that opens the womb; every firstborn animal shall be the LORD'South. Every firstborn donkey you shall redeem with a sheep, and if you will non redeem it, then yous shall pause its neck; and all the start-born of human amongst your sons shall you lot redeem. And when your son asks y'all in time to come, saying: What is this? say to him: By strength of hand the LORD bring u.s.a. out from Egypt, from the house of bondage; and when Pharaoh found information technology hard to permit us get the LORD killed all the firstborn in the land of Arab republic of egypt, both the beginning-born of human, and the first-born of animals; therefore I sacrifice to the LORD all males that open the womb, and redeem all my kickoff-born sons. And it shall be for a sign upon your mitt, and as "totafot" between your eyes; for by strength of hand the FiftyORD brought us forth out of Arab republic of egypt.
Deuteronomy six:4–9:
Shema—
pronouncing the
Unity of the
One God. 		Hear, O Israel: the LORD our God, the LORD is one. And you shall love the LORD your God with all your heart, and with all your soul, and with all your might. And these words, which I control y'all this day, shall be upon your centre; and teach them thoroughly to your children, and speak of them when you lot sit in your house, and when y'all walk on the road, and when you lie down, and when you get up. And tie them for a sign upon your hand, and let them be "totafot" between your eyes. And write them on the door-posts of your business firm and on your gates.
Deuteronomy xi:thirteen–21:
Ve-haya Im Shamoa—
God'south assurance of
reward for observance
of the Torah's
precepts and alarm
of retribution for
disobedience. 		If you listen to My commandments which I control yous today, to love the LORD your God, and to serve Him with all your heart and with all your soul, so I will give the rain of your land in its flavor, the early and the tardily rain, and yous volition gather in your grain, your vino, and your oil. And I will requite grass in your fields for your cattle, and you will consume and be satisfied. Take care for yourselves, lest your centre exist seduced, and you turn aside, and serve other gods, and worship them; and the anger of the 50ORD be lit against you, and He shut up the heaven, and then that there shall be no rain, and the ground not yield her fruit; and you exist rapidly lost from off the skillful land which the FiftyORD gives you lot. Put these words of Mine on your heart and on your soul; tie them as a sign on your hand, and they shall exist "totafot" between your eyes. Teach them to your children, to speak of them when yous sit down in your house, and when you walk on the road, and when you lie downwards, and when you ascent up. And write them on the door-posts of your house, and upon your gates; so that your days, and those of your children, may be multiplied upon the land which the LORD swore unto your fathers to give them, as the days of the heavens higher up the earth.

Come across also [edit]

  • Ktav Stam
  • Tefillin Campaign

References [edit]

  1. ^ Variant: Gadpi
  1. ^ Steinmetz, Sol (2005). Dictionary of Jewish usage: a guide to the use of Jewish terms. Rowman & Littlefield Publishers, Inc. p. 165. ISBN978-0-7425-4387-4.
  2. ^ Uncovered in Jerusalem, 9 tiny unopened Dead Sea Scrolls
  3. ^ a b Steinmetz, Sol (August 2005). Lexicon of Jewish usage: a guide to the use of Jewish terms. Rowman & Littlefield. p. 165. ISBN978-0-7425-4387-iv . Retrieved thirty June 2011.
  4. ^ a b c d e f g h i j thousand fifty m due north o p q r s t u Phylacteries, Jewish Encyclopedia (1906).
  5. ^ ἀσάλευτον . Liddell, Henry George; Scott, Robert; A Greek–English Dictionary at the Perseus Project.
  6. ^ Sanhedrin 4b
  7. ^ The Targum often substitutes the give-and-take Afriki for Tarshish, encounter Kings I x:22;
  8. ^ Exodus xiii:16, s.v. U'letotafot bein ei'neicha
  9. ^ Rashi to Exodus 13:16, s.v. U'letotafot bein ei'neicha
  10. ^ Saruq, Mĕnaḥem ben (1854). Maḥberet Menaḥem (in Hebrew). Ḥoveret Yeshanim.
  11. ^ Dovid Meisels; Avraham Yaakov Finkel (30 April 2004). Bar mitzvah and tefillin secrets: the mysteries revealed. Dovid D. Meisels. p. 133. ISBN978-1-931681-56-8 . Retrieved thirty June 2011.
  12. ^ The Cambridge Bible for schools and colleges. University press. 1908. p. 175. Retrieved 30 June 2011.
  13. ^ φυλακτήριον  in Liddell and Scott.
  14. ^ Woes of the Pharisees, Matthew 23:5
  15. ^ περίαπτον , περίαμμα  in Liddell and Scott.
  16. ^ Crow, John 50. (2009). Braak, J. (ed.). Miracle or Magic? The Problematic Status of Christian Amulets. Discussion to Experience: Religious Studies at the University of Amsterdam. Amsterdam. pp. 97–112.
  17. ^ a b Abraham P. Bloch (1980). The Biblical and historical background of Jewish customs and ceremonies . KTAV Publishing House, Inc. pp. 78–80. ISBN978-0-87068-658-0 . Retrieved one July 2011.
  18. ^ a b Tefillin, Mezuzah, ve'Sefer Torah ch v-vi.
  19. ^ Bailey, Stephen (15 June 2000). Kashrut, tefillin, tzitzit: studies in the purpose and meaning of symbolic mitzvot inspired by the commentaries of Rabbi Samson Raphael Hirsch. Jason Aronson. p. 31. ISBN978-0-7657-6106-4 . Retrieved thirty June 2011.
  20. ^ Mosheh Ḥanina Naiman (June 1995). Tefillin: an illustrated guide to their makeup and use. Feldheim Publishers. p. 118. ISBN978-0-87306-711-9 . Retrieved xxx June 2011.
  21. ^ "Holiday Fine art Beautiful ritual objects heighten holiday celebration". myjewishlearning.com. Beauty enhances the mitzvot past appealing to the senses. Beautiful sounds and agreeable fragrances, tastes, textures, colors, and artistry contribute to homo enjoyment of religious acts, and beauty itself takes on a religious dimension. The principle of enhancing a mitzvah through aesthetics is called Hiddur Mitzvah. The concept of Hiddur Mitzvahis derived from Rabbi Ishmael's comment on the verse, "This is my God and I volition glorify Him" (Exodus fifteen:two):
  22. ^ Greene, Gary. "Shabbat Truma Rosh Hodesh". MARATHON Jewish Community Center . Retrieved 23 July 2014. I call back the beauty was of import then because it reminded the people of the worth of God in their worship. During the dry and dusty days of desert wanderings, they needed a reminder of God's majesty.
  23. ^ Silverberg, Rav David. "PARASHAT BESHALACH". The Israel Koschitzky Virtual Beit Midrash. Yeshivat Har Etzion. Rav Shlomo Ha-kohen of Vilna, in his work of responsa Binyan Shlomo (siman 6), writes that he was one time asked why the Gemara never mentions a requirement to purchase beautiful tefillin. Seemingly, tefillin is no less a religious article than a tallit, Sefer Torah or lulav, and thus the obligation of hiddur mitzva should employ equally to tefillin.
  24. ^ Cohn, Yehuda B. (2008). Tangled Up in Text: Tefillin and the Ancient World. Providence: Dark-brown Judaic Studies. pp. 88–99, 148.
  25. ^ Trachtenberg, Joshua (1939). Jewish Magic and Superstition: A Study in Folk Organized religion. New York: Behrman's Jewish Book House. p. 132.
  26. ^ BT Berakhot 23a-b
  27. ^ BT Shabbat 49a
  28. ^ Kosior, Wojciech (2015). "The Name of Yahveh is Called Upon You. Deuteronomy 28:10 and the Apotropaic Qualities of Tefillin in the Early Rabbinic Literature". Studia Religiologica. 48 (two). doi:x.4467/20844077SR.15.011.3557.
  29. ^ Suggested in BT Menahot 36b, 44a-b and in BT Shabbat 13a-b
  30. ^ As is the case in M Kelim 23:one, One thousand Eruvin 10:1 and BT Eruvin 96b-97a
  31. ^ Stollman, Aviad A. (2006). Mahadurah u-Perush 'al Derekh ha-Mehqar le-Pereq "Ha-Motze' Tefillin" mitokh ha-Talmud ha-Bavli ('Eruvin, Pereq 'Eshiri), [PhD thesis, Hebrew] (PDF). Ramat Gan. pp. 51–54.
  32. ^ Grinṿald, Zeʾev (ane July 2001). Shaarei halachah: a summary of laws for Jewish living. Feldheim Publishers. p. 39. ISBN978-1-58330-434-1 . Retrieved 1 July 2011.
  33. ^ Kiell, Norman (1967). The psychodynamics of American Jewish life: an anthology. Twayne Publishers. p. 334. Retrieved 4 July 2011.
  34. ^ Shimon D. Eider (September 1985). Student Edition of Halachos of Tefillin. Feldheim Publishers. p. eleven. ISBN978-ane-58330-050-3 . Retrieved thirty June 2011.
  35. ^ Shimon D. Eider (September 1985). Student Edition of Halachos of Tefillin. Feldheim Publishers. pp. 21–22. ISBN978-ane-58330-050-3 . Retrieved 30 June 2011.
  36. ^ Shulchan Aruch Orach Chaim 32:3
  37. ^ Shut Shevet Halevi 9:16
  38. ^ Menachot 35b
  39. ^ Mishneh Torah Hilchot Tefillin xiii:12; Tur Hilchot Tefillin 27:8; Shulchan Aruch Orach Chaim 27:8
  40. ^ Darchei Moshe haKatzar Orach Chaim 27 letter five
  41. ^ Shulchan Aruch Orach Chaim 27:8
  42. ^ BT Menachot 34b
  43. ^ Shimon D. Eider (September 1985). Pupil Edition of Halachos of Tefillin. Feldheim Publishers. pp. 13–fourteen. ISBN978-1-58330-050-3 . Retrieved 1 July 2011.
  44. ^ What is Tefillin?, world wide web.stam.net. Retrieved ane July 2011
  45. ^ a b c Jacobs, Louis (November 1984). The book of Jewish belief. Behrman House, Inc. p. 128. ISBN978-0-87441-379-iii . Retrieved 1 July 2011.
  46. ^ Cohn, Yehudah (eleven January 2016). "The Existent Origins of the Rashi, Rabbenu Tam Tefillin Dispute". TheGemara.com.
  47. ^ Cohn, Yehudah (2007). "Rabbenu Tam'due south tefillin : an Aboriginal Tradition or the Product of Medieval Exegesis?". Jewish Studies Quarterly. 14 (four): 319–327. doi:10.1628/094457007783244619. ISSN 0944-5706. JSTOR 40753443.
  48. ^ Rabinowicz, Tzvi (1996). The encyclopedia of Hasidism. Jason Aronson. p. 482. ISBN978-1-56821-123-7 . Retrieved ane July 2011.
  49. ^ Aharon Lichtenstein, '"Mah Enosh": Reflections on the Relation betwixt Judaism and Humanism', The Torah U-Madda Journal, Vol. 14 (2006-07), p.46
  50. ^ Shulchan Aruch, Orach Chaim 34:three
  51. ^ Mishnah Brurah, Orach Chaim 34:16
  52. ^ Shimon D. Eider (September 1985). Pupil Edition of Halachos of Tefillin. Feldheim Publishers. p. 21. ISBN978-1-58330-050-3 . Retrieved 1 July 2011.
  53. ^ Shulchan Aruch Orach Chayim, 38:3. See also Targum Yerushalmi on Deuteronomy 22:5.
  54. ^ Baumgarten, Elisheva (2004). Mothers and Children - Jewish Family Life in Medieval Europe. Princeton.
  55. ^ "Women & Tefillin - Congregation Beth El–Keser State of israel".
  56. ^ What's the Truth About…Rashi'south Daughters?
  57. ^ Friedman, Will (2014). "Why Women tin and Must Lay Tefillin". Frontward.
  58. ^ Feldman, Ari (2018). "Laying Tefillin Isn't Just For Straight Men Anymore". Forwards.
  59. ^ Women and Tefillin : The United Synagogue for Bourgeois Judaism (USCJ) Archived 2009-08-07 at the Wayback Machine
  60. ^ Briefs, Jewish Printing News (20 January 2014). "NYC Orthodox High School Lets Girls Put On Tefillin".
  61. ^ Western Wall Rabbi: No More Tallit and Tefillin for Women at Kotel haaretz, February one, 2016
  62. ^ Isaac David Essrig (1932). The fountain of wisdom. p. 18. Retrieved ane July 2011.
  63. ^ Menahot 44a
  64. ^ Shulchan Aruch Orach Chayim 37:2
  65. ^ Donin, Hayim (1991). To Be a Jew: A Guide to Jewish Observance in Gimmicky Life . Bones Books. p. 265. ISBN978-0-465-08632-0 . Retrieved 1 July 2011.
  66. ^ a b c d e Jachter, Howard (Apr vii, 2001). "Tefillin on Hol Hamoed". Kol Torah: Torah Academy of Bergen County. Archived from the original on July nineteen, 2018.
  67. ^ Mishna Berura 31:8
  68. ^ a b Grinṿald, Zeʾev (1 July 2001). Shaarei halachah: a summary of laws for Jewish living. Feldheim Publishers. p. 36. ISBN978-1-58330-434-1 . Retrieved 4 July 2011.
  69. ^ a b c Kitov, Eliyahu (2000). The Jew and His Home. Feldheim Publishers. p. 488. ISBN978-one-58330-711-iii . Retrieved iv July 2011.
  70. ^ Jacobs, Louis (one June 1987). The book of Jewish practice. Behrman Firm, Inc. p. 35. ISBN978-0-87441-460-8 . Retrieved iv July 2011.
  71. ^ Shulchan-Aruch 27
  72. ^ "London Sephardi Minhag - Tephillin". sites.google.com . Retrieved 2020-06-13 .

Further reading [edit]

  • Eider, Shimon D Halachos of Tefillin, Feldheim Publishers (2001) ISBN 978-1-58330-483-9
  • Emanuel, Moshe Shlomo Tefillin: The Inside Story, Targum Press (1995) ISBN 978-1-56871-090-7
  • Neiman, Moshe Chanina Tefillin: An Illustrated Guide, Feldheim Publishers (1995) ISBN 978-0-87306-711-9
  • Rav Pinson, DovBer: Tefillin: Wrapped in Majesty (2013) ISBN 0985201185

External links [edit]

  • Halachic sources and diagrams on Tefillin on a commercial site
  • Many pictures and explanations almost Tefillin, the parshiyot and batim
  • Educational information and diagrams of tefillin on a commercial site
  • Brusk movie about Tefillin producing procedure
  • How to Guide to Putting on Tefillin
  • Ane who performs all labor and activities with his left hand except for writing, should he be wearing the tefillin shel yad on his right hand?
  • Illustrations on how to tie the knot (kesher) in the head phylactery, Ashkenazi and Sephardic methods, pp. 627–630 in PDF.
  • Enhance your knowledge regarding Tefillin at Vaad Meleches HaKodesh

How Did Jews Apply Their Makeup,

Source: https://en.wikipedia.org/wiki/Tefillin

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