Teffilin - Holy Chutzpah

The Gemara cites another aggadic statement: Rabbi Avin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore. Specifically, “His right hand” refers to the Torah, as it is stated in describing the giving of the Torah: “From His right hand, a fiery law for His people” (Deuteronomy 33:2). “The arm of His strength,” His left hand, refers to phylacteries, as it is stated: “The Lord gave strength to His nation” (Psalms 29:11), in the form of the mitzva of phylacteries. The Gemara asks: And from where is it derived that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” (Deuteronomy 28:10). It was taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”

The Gemara considers another aspect of the character of the Jewish people. It is taught in a baraita in the name of Rabbi Meir: For what reason was the Torah given to the Jewish people? It is because they are impudent, and Torah study will weaken and humble them. A Sage of the school of Rabbi Yishmael taught the following with regard to the verse: “From His right hand went a fiery law for them” (Deuteronomy 33:2); The Holy One, Blessed be He, said: Based on their nature and character, these people, the Jews, are fit to be given a fiery law, a hard and scorching faith. Some say a different version of this baraita: The ways and nature of these people, the Jews, are like fire, as, were it not for the fact that the Torah was given to the Jewish people, whose study and observance restrains them, no nation or tongue could withstand them. And this is the same as what Rabbi Shimon ben Lakish said: There are three impudent ones: The Jewish people among the nations; the dog among animals; and the rooster among birds. And some say: Also the goat among small cattle. And some say: Also the caper bush among trees.

(6) Let me be a seal upon your heart, Like the seal upon your hand. For love is fierce as death, Passion is mighty as Sheol; Its darts are darts of fire, A blazing flame. (7) Vast floods cannot quench love, Nor rivers drown it. If a man offered all his wealth for love, He would be laughed to scorn.

(9) and said, “If I have gained Your favor, O Lord, pray, let the Lord go in our midst, even though this is a stiffnecked people. Pardon our iniquity and our sin, and take us for Your own!”

(13) A fugitive brought the news to Abram the Hebrew, who was dwelling at the terebinths of Mamre the Amorite, kinsman of Eshkol and Aner, these being Abram’s allies.

(15) For in truth, I was kidnapped from the land of the Hebrews; nor have I done anything here that they should have put me in the dungeon.”

(13) "And Haran died in the presence of his father Terah" (Gen. 11:28). Rabbi Hiyya the grandson of Rabbi Adda of Yaffo [said]: Terah was a worshipper of idols. One time he had to travel to a place, and he left Abraham in charge of his store. When a man would come in to buy [idols], Abraham would ask: How old are you? They would reply: fifty or sixty. Abraham would then respond: Woe to him who is sixty years old and worships something made today - the customer would be embarrassed, and would leave. A woman entered carrying a dish full of flour. She said to him: this is for you, offer it before them. Abraham took a club in his hands and broke all of the idols, and placed the club in the hands of the biggest idol. When his father returned, he asked: who did all of this? Abraham replied: I can't hide it from you - a woman came carrying a dish of flour and told me to offer it before them. I did, and one of them said 'I will eat it first,' and another said 'I will eat it first.' The biggest one rose, took a club, and smashed the rest of them. Terah said: what, do you think you can trick me? They don't have cognition! Abraham said: Do your ears hear what your mouth is saying? Terah took Abraham and passed him off to [King] Nimrod. They said [to the king]: let us worship the fire. Abraham said to them: [rather] let us worship water, for it extinguishes fire. Nimrod agreed: let us worship water. Abraham continued: if so, let us worship the clouds, which provide water. Nimrod agreed: let us worship the clouds. Abraham continued: if so, let us worship the winds that scatter the clouds. Nimrod agreed: let us worship the winds. Abraham continued: if so, let us worship humans who are filled with wind [air]. Nimrod replied: You're just speaking words - I only worship fire. I will throw you into it, and the God you worship can save you from it. Haran was hidden and was of two minds, saying [to himself]: if Abraham is victorious, I will say I am with Abraham, and if Nimrod is victorious, I will say I am with Nimrod. When Abraham was through into the fiery furnace and saved, they asked him [Haran]: who are you with? He replied: I am with Abraham. They took him and threw him into the fire, and his insides burned up and he died before his father Terah, as it says: "And Haran died in the [lit.] on the face of his father Terah" (Gen. 11:28).

(3) Speak these words: Thus said the Lord GOD: I am going to deal with you, O Pharaoh king of Egypt, Mighty monster, sprawling in your channels, Who said, My Nile is my own; I made it for myself.

(9) “When Pharaoh speaks to you and says, ‘Produce your marvel,’ you shall say to Aaron, ‘Take your rod and cast it down before Pharaoh.’ It shall turn into a serpent.” (10) So Moses and Aaron came before Pharaoh and did just as the LORD had commanded: Aaron cast down his rod in the presence of Pharaoh and his courtiers, and it turned into a serpent. (11) Then Pharaoh, for his part, summoned the wise men and the sorcerers; and the Egyptian magicians, in turn, did the same with their spells; (12) each cast down his rod, and they turned into serpents. But Aaron’s rod swallowed their rods. (13) Yet Pharaoh’s heart stiffened and he did not heed them, as the LORD had said.

(7) but not a dog shall snarl at any of the Israelites, at man or beast—in order that you may know that the LORD makes a distinction between Egypt and Israel.

(21) Then Moses held out his arm over the sea and the LORD drove back the sea with a strong east wind all that night, and turned the sea into dry ground. The waters were split,

(13) it was You who drove back the sea with Your might, who smashed the heads of the monsters in the waters;

(1) Then Moses and the Israelites sang this song to the LORD. They said: I will sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea. (2) The LORD is my strength and might; He is become my deliverance. This is my God and I will enshrine Him; The God of my father, and I will exalt Him.

(8) The LORD stiffened the heart of Pharaoh king of Egypt, and he gave chase to the Israelites. As the Israelites were departing defiantly,

(9) “And this shall serve you as a sign on your hand and as a reminder on your forehead—in order that the Teaching of the LORD may be in your mouth—that with a mighty hand the LORD freed you from Egypt.

(8) Amalek came and fought with Israel at Rephidim.

(2) All the king’s courtiers in the palace gate knelt and bowed low to Haman, for such was the king’s order concerning him; but Mordecai would not kneel or bow low.

(2) Throughout the provinces of King Ahasuerus, the Jews mustered in their cities to attack those who sought their hurt; and no one could withstand them, for the fear of them had fallen upon all the peoples.

§ The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had light and gladness, and joy and honor” (Esther 8:16). Rav Yehuda said: “Light”; this is referring to the Torah that they once again studied. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). “Gladness” [simḥa]; this is referring to the Festivals that they once again observed. And similarly it says: “And you shall be glad [vesamakhta] on your Festival” (Deuteronomy 16:14). “Joy” [sasson]; this is referring to circumcision, as they once again circumcised their sons. And similarly it says: “I rejoice [sas] at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision. “Honor”; this is referring to phylacteries, which they once again donned. And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you” (Deuteronomy 28:10). And it was taught in a baraita: Rabbi Eliezer the Great said: This is referring to the phylacteries worn on the head. Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.

MISHNA: One may insulate a pot of hot food on Shabbat eve in clothing, in produce, in doves’ wings, in a carpenter’s wood-shavings, and in the chaff of fine flax. Rabbi Yehuda prohibits doing so when it is fine, and permits doing so when it is coarse. GEMARA: Since doves’ wings were mentioned in the mishna, the Gemara cites a related story: Rabbi Yannai said: Donning phylacteries requires a clean body, like that of Elisha, Man of Wings. The Gemara asks: What is the meaning of the statement that donning phylacteries requires a clean body? Abaye said: It means that one may not break wind while donning them. Rava said: It means that one may not sleep in them. The Gemara asks: And why did they call Elisha Man of Wings? Because on one occasion the evil kingdom of Rome issued a decree against Israel that, as punishment, they would pierce the brain of anyone who dons phylacteries. Nevertheless, Elisha would don them and defiantly go out to the marketplace. One day, an official [kasdor] who was appointed to enforce the decree saw him; Elisha ran away from him, and the official ran after him. When the official reached him, Elisha removed the phylacteries from his head and held them in his hand. The officer asked him: What is that in your hand? Elisha said to him: It is merely a dove’s wings. A miracle was performed: He opened his hand, and, indeed, it was found to be a dove’s wings. Therefore, in commemoration of this miracle, they would call him Elisha, Man of Wings. The Gemara asks: And what is different about doves’ wings from those of other birds that led Elisha to say that he had doves’ wings in his hand? The Gemara answers: Because the congregation of Israel is likened to a dove, as it is stated: “You shall shine as the wings of a dove covered with silver and her pinions with yellow gold” (Psalms 68:14). Just as this dove, only its wings protect it and it has no other means of protection, so too the Jewish people, only mitzvot protect them.

(18) He said, “Oh, let me behold Your Presence!”

(23) Then I will take My hand away and you will see My back; but My face must not be seen.”

(2) וראית את אחרי THEN THOU SHALT SEE WHAT IS BEHIND ME — He showed him the Tephillin-knot which is placed behind the head (cf. Berakhot 7a; Menachot 35b).

(21) And I will espouse you forever: I will espouse you with righteousness and justice, And with goodness and mercy, (22) And I will espouse you with faithfulness; Then you shall be devoted to the LORD.

GEMARA: The Gemara asks: With regard to their understanding that the “fearful and fainthearted” is referring to one harboring sins, what difference is there between the opinion of Rabbi Yosei and the opinion of Rabbi Yosei HaGelili? The Gemara answers: There is a practical difference between them with regard to a sin which violates a prohibition by rabbinic law. According to Rabbi Yosei HaGelili, one who has violated a rabbinic law returns home, whereas Rabbi Yosei maintains that one returns home only if he has violated a Torah law, as in the case of a priest who has married a divorcée. The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: If one spoke between donning the phylactery of the arm and the phylactery of the head, he has a sin on his hands, and due to that sin he returns from the ranks of soldiers waging war. In accordance with whose opinion does this man return? It is in accordance with the opinion of Rabbi Yosei HaGelili, who maintains that one returns even due to a minor transgression.