tefillin

One whose dead [relative] lies before him is exempt from the recital of the Shema and from the tefillah and from tefillin. The bearers of the bier and their replacements, and their replacements’ replacement, both those in front of the bier and those behind the bier those needed to carry the bier, are exempt; but those not needed to carry the bier are obligated. Both, however, are exempt from [saying] the tefillah.

Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for tefillah, mezuzah, and Birkat Hamazon (the blessing after meals).

A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.

[One who carries] animal hide: as much as is required for making an amulet; Parchment, for writing on it the shortest passage of the tefillin, which is “Sh’ma Yisrael”: Ink, for writing two letters; Eye shadow, for painting one eye.

All sacred writings may be saved from a fire, whether we read from them or not [on Shabbat]. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it [also] contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.

All sacred writings may be saved from a fire, whether we read from them or not [on Shabbat]. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it [also] contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.

One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.

Rabbi Shimon says: he should pass them [the tefillin] to his fellow and his fellow should pass them to his fellow, and so on, until they reach the outermost courtyard. The same is true in the case of his child: he passes him to his fellow and his fellow passes him to his fellow, and so on, even if there are a hundred. Rabbi Judah says: one may pass a jar to his fellow and his fellow may pass it to his fellow even beyond the Shabbat limit. They said to him: this must not go further than the feet of its owner.

In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).

There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.

There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.

If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.

They may not write loan documents during the festival; but if he [the creditor] does not trust him or he does not have food to eat, he may write. They may not write [Torah] scrolls, tefillin and mezuzot during the festival, nor may they correct [even] a single letter, even in the [ancient] Temple-scroll. Rabbi Judah says: a man may write tefillin and mezuzot for himself. And one may spin on his thigh the blue-wool for his fringe.

They may not write loan documents during the festival; but if he [the creditor] does not trust him or he does not have food to eat, he may write. They may not write [Torah] scrolls, tefillin and mezuzot during the festival, nor may they correct [even] a single letter, even in the [ancient] Temple-scroll. Rabbi Judah says: a man may write tefillin and mezuzot for himself. And one may spin on his thigh the blue-wool for his fringe.

[If he says,] “A korban should be what I do not eat of yours”; “By a korban! If I eat of yours”; “What I do not eat of yours should not be a korban to me” the vow is not binding. [If he says], “An oath [that] I will not eat of yours”; “An oath that I eat of yours”; “No oath [that] I will not eat of yours” his oath is valid. In these instances oaths are more stringent than vows. There is [also] greater stringency in vows than in oaths. How so? If one says, “Konam be the sukkah that I make,”; “The lulav that I take”; “The tefillin that I put on”; as vows they are binding, but as oaths they are not, because one cannot swear to transgress the commandments.

If a man sells his slave to a Gentile or [to someone living] outside the land [of Israel] the slave goes free. Captives should not be redeemed for more than their value, because of tikkun olam. Captives should not be helped to escape, because of tikkun olam. Rabban Shimon ben Gamaliel says [that the reason is] to prevent the ill-treatment of fellow captives. Torah scrolls of the law, tefillin and mezuzoth are not bought from Gentiles at more than their value, because of tikkun olam.

There is greater stringency in respect to the teachings of the scribes than in respect to the torah: [thus,] if [a rebellious elder] says, there is no commandment of tefillin, so that a biblical law may be transgressed, he is exempt. [But if he rules that the tefillin must contain] five compartments, thus adding to the words of the scribes, he is liable.

There is greater stringency in respect to the teachings of the scribes than in respect to the torah: [thus,] if [a rebellious elder] says, there is no commandment of tefillin, so that a biblical law may be transgressed, he is exempt. [But if he rules that the tefillin must contain] five compartments, thus adding to the words of the scribes, he is liable.

What is a vain oath? If he swore that which is contrary to the facts known to people, saying of a pillar of stone that it is of gold; or of a man that he is a woman; or of a woman that she is a man. If he swore concerning a thing which is impossible, [for instance if he said,] “If I have not seen a camel flying in the air”, or “If I have not seen a serpent as thick as the beam of the olive press”. If he said to witnesses, “Come and bear testimony for me”, [and they replied,] “We swear that we will not bear testimony for you”. If he swore to annul a commandment, [for example] not to make a sukkah, or not to take a lulav, or not to put on tefillin. These are vain oaths, for which one is liable, for intentional transgression, lashes, and for unintentional transgression one is exempt.

A vain oath applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man's own mouth. And he is liable, for intentional transgression, stripes, and for unintentional transgression he is exempt. [In the case of] both this and that [oath], if he was adjured by the mouth of others, he is liable. How so? If he said, “I have not eaten today,” or, “I have not put on tefillin today” [and the another person said,] “I adjure thee,” and he said, “Amen!”, he is liable [if his oath was false].

Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; indeed even one letter can invalidate the whole. Regarding the four portions of Scripture in the tefillin, the [absence of] one invalidates the others; indeed even one letter can invalidate the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together form one mitzvah. Rabbi Ishmael says: the four are four separate mitzvot.

The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.

The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.

The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.

The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.

Even though they said: they take pledges from those who owe vows of value, they allow him food for thirty days, clothing for twelve months, bed and bedding, shoes and tefillin. For himself, but not for his wife and children. If he was a craftsman, they leave him two tools of every kind. If he was a carpenter, they leave him two axes and two saws. Rabbi Eliezer says: if he was a farmer, they leave him his yoke [of oxen]. If a donkey driver, they leave him his donkey.

If he had many [tools] of one kind, and few of another kind, they may not say to him to sell the many and buy some of the few, but one leaves him two of the kind of which he has many and all that he has from those of which he has few. One who consecrates [all] his possessions to the Sanctuary, they count his tefillin in the evaluation.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

A tefillin box consisting of four vessels: if the first compartment was unloosed, and then he mended it, it retains its corpse uncleanness. So is it also the case with the second and the third. If he unloosed the fourth it becomes free from corpse uncleanness but it is still unclean from contact with corpse uncleanness. If he went back to the first compartment and unloosed and mended it, it remains unclean from contact. So also in the case of the second compartment. If he then unloosed the third compartment and mended it becomes clean, since the fourth is unclean from contact, and what is unclean from contact cannot convey uncleanness by contact.

If a ball, a mould, an amulet or tefillin were torn, one that touches them becomes unclean, But one that touches what is inside them remains clean. If a saddle was torn, one that touches its contents unclean, because the stitching joins them.

The following do not require that the water shall enter inside them: Knots [in the clothes] of a poor man, or in tassels, or in the thong of a sandal, or in a head-tefillin if it is fastened tightly, or in an arm-tefillin if it does not move up or down, or in the handles of a water-skin, or in the handles of a wallet.

The following do not require that the water shall enter inside them: Knots [in the clothes] of a poor man, or in tassels, or in the thong of a sandal, or in a head-tefillin if it is fastened tightly, or in an arm-tefillin if it does not move up or down, or in the handles of a water-skin, or in the handles of a wallet.

The following require that water shall enter inside them: The knot in an undergarment which is tied to the shoulder. The hem of a sheet must be stretched out. And the knot of head tefillin if it is not fastened tightly, Or of the arm-tefillin if it moves up and down. And the laces of a sandal. Clothes which are immersed when they have just been washed must be kept immersed until they bubble up; But if they are immersed when already dry, they must be kept immersed until they throw up bubbles and then cease to bubble up.

The following require that water shall enter inside them: The knot in an undergarment which is tied to the shoulder. The hem of a sheet must be stretched out. And the knot of head tefillin if it is not fastened tightly, Or of the arm-tefillin if it moves up and down. And the laces of a sandal. Clothes which are immersed when they have just been washed must be kept immersed until they bubble up; But if they are immersed when already dry, they must be kept immersed until they throw up bubbles and then cease to bubble up.

The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.

The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.

The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin, recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin, and prays. A baraita of Rav himself disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place, put on tefillin, recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”?

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin, recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin, and prays. A baraita of Rav himself disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place, put on tefillin, recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”?

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin, recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin, and prays. A baraita of Rav himself disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place, put on tefillin, recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”?

Rebbi Yannai said: Tefillin need a clean body.

Rebbi Yannai was wearing them after his sickness for three days, to show that sickness cleanses. What is the reason? (Ps. 103:2): “He Who forgives all my sins, He Who heals all my sicknesses.” Rebbi Yoḥanan ben Zakkai’s tefillin were not coming off from him either in summer or in winter. And so did his student Rebbi Eliezer after him.

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? (Ex. 13:10) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days” to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant not to put them on, but when they were on him during daytime it would be permitted. Some want to say, let us hear it from there (Ex. 13:9): “It shall be for you a sign,” when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written “to days”? You have only what Rebbi Yoḥanan said: Everything that is not clear one supports from many places.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? (Ex. 13:10) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days” to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant not to put them on, but when they were on him during daytime it would be permitted. Some want to say, let us hear it from there (Ex. 13:9): “It shall be for you a sign,” when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written “to days”? You have only what Rebbi Yoḥanan said: Everything that is not clear one supports from many places.

Women from where? (Deut. 11:19) “And you should teach them to your sons”, and not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin. They objected, but did not Michal, the daughter of the Kushi, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the sages did not object. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the sages forbade it to Michal the daughter of Kushi.

Women from where? (Deut. 11:19) “And you should teach them to your sons”, and not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin. They objected, but did not Michal, the daughter of the Kushi, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the sages did not object. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the sages forbade it to Michal the daughter of Kushi.

Women from where? (Deut. 11:19) “And you should teach them to your sons”, and not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin. They objected, but did not Michal, the daughter of the Kushi, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the sages did not object. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the sages forbade it to Michal the daughter of Kushi.

It was stated: “Entering a bathhouse, in the room where everybody is fully clothed one may read the Bible, pray, and needless to say, one may greet people. One may put on tefillin, and needless to say, one does not remove them. In the room where most people are naked one may not exchange greetings and needless to say, there is no Bible reading or prayer; one removes one’s tefillin and needless to say, one does not put them on. Where some are naked and some are clothed there is greeting, no Bible reading and no prayer, one does not remove tefillin and one does not put them on. But one does not put them on again until he has completely left the grounds of that bathhouse.” This supports what Rebbi Isaac said about Rebbi Yoḥanan, that he wore them until he came to Jacob, the bath master.

It was stated: “Entering a bathhouse, in the room where everybody is fully clothed one may read the Bible, pray, and needless to say, one may greet people. One may put on tefillin, and needless to say, one does not remove them. In the room where most people are naked one may not exchange greetings and needless to say, there is no Bible reading or prayer; one removes one’s tefillin and needless to say, one does not put them on. Where some are naked and some are clothed there is greeting, no Bible reading and no prayer, one does not remove tefillin and one does not put them on. But one does not put them on again until he has completely left the grounds of that bathhouse.” This supports what Rebbi Isaac said about Rebbi Yoḥanan, that he wore them until he came to Jacob, the bath master.

It was stated: “Entering a bathhouse, in the room where everybody is fully clothed one may read the Bible, pray, and needless to say, one may greet people. One may put on tefillin, and needless to say, one does not remove them. In the room where most people are naked one may not exchange greetings and needless to say, there is no Bible reading or prayer; one removes one’s tefillin and needless to say, one does not put them on. Where some are naked and some are clothed there is greeting, no Bible reading and no prayer, one does not remove tefillin and one does not put them on. But one does not put them on again until he has completely left the grounds of that bathhouse.” This supports what Rebbi Isaac said about Rebbi Yoḥanan, that he wore them until he came to Jacob, the bath master.

Rebbi Zeïra in the name of (Rebbi) Abba [bar Jeremiah]: A person should not enter a urinal with his books or tefillin in his hands. Rebbi Yoḥanan, when he had a book in his hand he gave it to somebody else. When his tefillin were on him, he stood in them. A baraita disagrees with Abba bar Jeremiah: A man may enter a urinal with his books or tefillin in his hand. Rebbi Zeïra said: Abba bar Jeremiah refers to one case where he can wear them, and to another case where he cannot wear them. For if he cannot perform a mitzwah with them, why should he degrade them?

Rebbi Zeïra in the name of (Rebbi) Abba [bar Jeremiah]: A person should not enter a urinal with his books or tefillin in his hands. Rebbi Yoḥanan, when he had a book in his hand he gave it to somebody else. When his tefillin were on him, he stood in them. A baraita disagrees with Abba bar Jeremiah: A man may enter a urinal with his books or tefillin in his hand. Rebbi Zeïra said: Abba bar Jeremiah refers to one case where he can wear them, and to another case where he cannot wear them. For if he cannot perform a mitzwah with them, why should he degrade them?

Rebbi Zeïra in the name of (Rebbi) Abba [bar Jeremiah]: A person should not enter a urinal with his books or tefillin in his hands. Rebbi Yoḥanan, when he had a book in his hand he gave it to somebody else. When his tefillin were on him, he stood in them. A baraita disagrees with Abba bar Jeremiah: A man may enter a urinal with his books or tefillin in his hand. Rebbi Zeïra said: Abba bar Jeremiah refers to one case where he can wear them, and to another case where he cannot wear them. For if he cannot perform a mitzwah with them, why should he degrade them?

First they were giving them to others; these were taking them and fleeing. They decreed that one should put them in holes in the wall. When that incident happened, they decreed that a person should enter and keep them in his hand. Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra said: but only if there is time left during the day to put them on again. But if there is no time left in the day to put them on, it is forbidden. For if he cannot perform a mitzwah with them, why should he degrade them? Maisha (Moses), grandson of R. Joshua ben Levi, said: He who wants to do it right, makes for them a pouch the size of a hand-breadth and puts them on his heart. What is the reason? (Ps. 16:8): “I put the Eternal always before me.” There they say: He who is not like Elisha of the bird’s wings should not put on tefillin.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

HALAKHAH: It was stated: “And from tefillin.”A mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other.

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

Tefillin one may hang on the headboard of the bed but one may not hang them at the foot end of the bed. Rebbi Samuel, Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Ḥanina: Rebbi did hang his tefillin on the headboard of his bed. Rebbi Ḥizqiah in the name of Rebbi Abbahu: But only that he should not do in the way of makers of palm leaf baskets but tefillin on top and the straps on the bottom.

Tefillin one may hang on the headboard of the bed but one may not hang them at the foot end of the bed. Rebbi Samuel, Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Ḥanina: Rebbi did hang his tefillin on the headboard of his bed. Rebbi Ḥizqiah in the name of Rebbi Abbahu: But only that he should not do in the way of makers of palm leaf baskets but tefillin on top and the straps on the bottom.

Tefillin one may hang on the headboard of the bed but one may not hang them at the foot end of the bed. Rebbi Samuel, Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Ḥanina: Rebbi did hang his tefillin on the headboard of his bed. Rebbi Ḥizqiah in the name of Rebbi Abbahu: But only that he should not do in the way of makers of palm leaf baskets but tefillin on top and the straps on the bottom.

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

It was stated in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the Shema‘ and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: Tefillin on his head, tefillin on his arm, a mezuzah on his door, circumcision in his flesh, and the four ẓiẓiot of his tallit surround him. That is what David said (Ps. 119:164): I praised You sevenfold every day for Your just laws. And so it says (Ps. 34:8): The angel of the Eternal camps around those that fear Him and rescues them. When he entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (Ps. 12:1): For the director, on the eighth, a song from David.

It was stated in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the Shema‘ and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: Tefillin on his head, tefillin on his arm, a mezuzah on his door, circumcision in his flesh, and the four ẓiẓiot of his tallit surround him. That is what David said (Ps. 119:164): I praised You sevenfold every day for Your just laws. And so it says (Ps. 34:8): The angel of the Eternal camps around those that fear Him and rescues them. When he entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (Ps. 12:1): For the director, on the eighth, a song from David.

Rebbi Ismael stated: (Ex. 15:2) “This is my God and I will glorify Him!” Is it possible for a human to glorify his God? Rather I shall appear beautiful before Him with religious articles. I shall make before Him a beautiful lulab, a beautiful sukkah, a beautiful shofar, beautiful ẓiẓit, beautiful tefillin. Abba Shaul said, I want to be like Him! Just as He is merciful and gracious, so you also should be merciful and gracious!

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

HALAKHAH: It is written (Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land apply only in the Land, but we might think that obligations not depending on the Land also should apply only in the Land. The verse says (Deut. 11:16–18) “Guard yourselves, lest your heart be seduced … And the Eternal’s rage be inflamed against you, etc. Put these words on your hearts, etc.” Even if you are exiled. (Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.

HALAKHAH: It is written (Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land apply only in the Land, but we might think that obligations not depending on the Land also should apply only in the Land. The verse says (Deut. 11:16–18) “Guard yourselves, lest your heart be seduced … And the Eternal’s rage be inflamed against you, etc. Put these words on your hearts, etc.” Even if you are exiled. (Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.

Rebbi Zeïra said that Rebbi Aḥa interrupted [his studies] and got up since he considered the following statement: “The writers of Torah scrolls, tefillin and mezuzot do interrupt for the reading of the Šema‘ but they do not interrupt for prayer. Rebbi Ḥanania ben Aqabia says, just as they interrupt for the reading of the Šema‘ so they do interrupt for prayer, tefillin, and all other commandments of the Torah.”

Rebbi Zeïra said that Rebbi Aḥa interrupted [his studies] and got up since he considered the following statement: “The writers of Torah scrolls, tefillin and mezuzot do interrupt for the reading of the Šema‘ but they do not interrupt for prayer. Rebbi Ḥanania ben Aqabia says, just as they interrupt for the reading of the Šema‘ so they do interrupt for prayer, tefillin, and all other commandments of the Torah.”

Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ.” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that He should create two mouths for a man; one for him to exert himself in Torah, and the other one for his needs. But he changed and said, with one mouth already the world almost cannot exist because of the denunciations; if there were two how much more would there be?Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Joḥanan is identical with that of Rebbi Ḥananiah ben Aqiba, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shemaˋ but do not interrupt for prayer. Rebbi Ḥananiah ben Aqiba said, just as they interrupt for Shemaˋ, so they interrupt for prayer, Tefillin, and all other commandments of the Torah.”Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a Sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Joḥanan say, he who studies in order not to do would have been better off if the placenta he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and one does not push aside one study for the other study. But did we not state: “He who reads after that did not lose, he is like a man reading in the Torah”? Hence, at the right time it is preferred to Torah. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was enjoying studying Torah, did not prefer Shemaˋ to the study of Torah. Rebbi Abba Mari said, did we not state: “He is only like a man studying Torah.” Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, he who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ.” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that He should create two mouths for a man; one for him to exert himself in Torah, and the other one for his needs. But he changed and said, with one mouth already the world almost cannot exist because of the denunciations; if there were two how much more would there be?Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Joḥanan is identical with that of Rebbi Ḥananiah ben Aqiba, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shemaˋ but do not interrupt for prayer. Rebbi Ḥananiah ben Aqiba said, just as they interrupt for Shemaˋ, so they interrupt for prayer, Tefillin, and all other commandments of the Torah.”Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a Sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Joḥanan say, he who studies in order not to do would have been better off if the placenta he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and one does not push aside one study for the other study. But did we not state: “He who reads after that did not lose, he is like a man reading in the Torah”? Hence, at the right time it is preferred to Torah. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was enjoying studying Torah, did not prefer Shemaˋ to the study of Torah. Rebbi Abba Mari said, did we not state: “He is only like a man studying Torah.” Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, he who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

MISHNAH: He who finds tefillin brings them in pair by pair; Rabban Gamliel says, two by two. When has this been said? For used ones, but for new ones he is not liable. If he found them in heaps or bundles he stays there until it becomes dark and then brings them, but in times of danger he covers them and goes away.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two,” two on his head and two on his arm.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Women from where? And you should teach them to your sons, but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected to Michal the daughter of Saul.

Women from where? And you should teach them to your sons, but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected to Michal the daughter of Saul.

Women from where? And you should teach them to your sons, but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected to Michal the daughter of Saul.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

The argument of Rabban Gamliel is inverted. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

MISHNAH: The only difference between Torah scrolls and Tefillin and Mezuzot is that Torah scrolls may be written in any language but Tefillin and Mezuzot may be written only in Hebrew square script. Rabban Simeon ben Gamliel says, also Torah scrolls they only permitted to be written in Greek.

MISHNAH: The only difference between Torah scrolls and Tefillin and Mezuzot is that Torah scrolls may be written in any language but Tefillin and Mezuzot may be written only in Hebrew square script. Rabban Simeon ben Gamliel says, also Torah scrolls they only permitted to be written in Greek.