1)

(a)What does Rav Chisda say about someone who talks between the Tefilin shel Yad and the Tefilin shel Rosh?

(b)According to Rav Chiya b'rei de'Rav Huna in the name of Rebbi Yochanan, what B'rachah does one recite over the Tefilin shel ...

1. ... Yad?

2. ... Rosh?

(c)What problem does R. Yochanan's ruling pose on Rav Chisda?

(d)How do Abaye and Rava establish Rav Chiya b'rei de'Rav Huna, to answer the Kashya.

(e)What is the reason for the text of the B'rachah over the Tefilin shel Rosh?

1)

(a)Rav Chisda rules that someone who talks between the Tefilin shel Yad and the Tefilin shel Rosh - must recite another B'rachah.

(b)Rav Chiya b'rei de'Rav Huna said in the name of Rebbi Yochanan that over the...

1. ... the Tefilin shel Yad - one recites Lehani'ach Tefilin, and over ...

2. ... the Tefilin shel Rosh - al Mitzvas Tefilin ...

(c)... implying that even someone who did not speak recites it - a Kashya on Rav Chisda.

(d)To answer the Kashya, Abaye and Rava establish Rav Chiya b'rei de'Rav Huna - with regard to a person who speaks before putting on the Tefilin shel Rosh.

(e)The text of the latter B'rachah is based on the fact that - the shel Rosh is the conclusion of the Mitzvah.

2)

(a)What does Rabah bar Shiloh say about someone who talks between putting on the Tefilin shel Yad and the Tefilin shel Rosh?

(b)What can we extrapolate from there?

(c)The Beraisa states that someone who speaks between the Tefilin shel Yad and the Tefilin shel Rosh has sinned. What does it add to that?

(d)What does the Tana mean by sinned?

2)

(a)Rabah bar Shiloh rules that someone who talks between laying the Tefilin shel Yad and the Tefilin shel Rosh - is obligated to recite another B'rachah.

(b)We can extrapolate from there that - someone who does not talk, only recites one B'rachah over the shel Yad (see also Tosfos DH 'Lo Sach').

(c)The Beraisa states that someone who speaks between the Tefilin shel Yad and the Tefilin shel Rosh has sinned, adding that - he is obligated to return from the battle-front when the announcements are made.

(d)When the Tana says that he sinned, he means that - he donned the Tefilin shel Rosh without the appropriate B'rachah (after having spoken, as we just learned (see Tosfos DH 'Aveirah hi').

3)

(a)What does another Beraisa say about the order of ...

1. ... laying Tefilin?

2. ... removing them?

(b)If laying Tefilin follows the order that the Torah presents them ("u'Keshartam le'Os al Yadecha ... Ve'hayu le'Totafos"), how does Rabah quoting Rav Hamnuna extrapolate from the latter phrase "Ve'hayu le'Totafos ..." that one should not remove them first?

3)

(a)Another Beraisa states that ...

1. ... one both lays the Tefilin shel Yad first ...

2. ... and removes them first.

(b)Laying Tefilin follows the order that the Torah presents them ("u'Keshartam le'Os al Yadecha ... Ve'hayu le'Totafos"), and one removes them first, because the Pasuk writes "*Vehayu* le'Totafos ... ", from which Rabah quoting Rav Hamnuna extrapolates that - as long as the Tefilin shel Rosh are on one's head, one should be wearing the Tefilin shel Yad as well.

4)

(a)What is the earliest time that one may put on Tefilin?

(b)What does the Beraisa advise someone who needs to travel earlier than that to do? Why is that?

(c)According to the Tana Kama, one may no longer put on Tefilin after Sheki'ah. Rebbi Ya'akov says ad she'Techaleh Regel min ha'Shuk. When is that?

(d)The Chachamim are more lenient still. What do they say?

4)

(a)The earliest time that one may put on Tefilin is - from when it is light enough to recognize an acquaintance whom one knows fairly well.

(b)The Beraisa advises someone who needs to travel out of town earlier than that - to - don his Tefilin without a B'rachah (so as not to lose them on the way), and when the time comes, to touch them and recite the appropriate B'rachos.

(c)According to the Tana Kama, one may no longer put on Tefilin after Sheki'ah. Rebbi Ya'akov says ad she'Techaleh Regel min ha'Shuk - after nightfall.

(d)The Chachamim are more lenient still. They permit putting on Tefilin - until one goes to sleep.

5)

(a)What do all these three opinions have in common? What do they all hold?

(b)That being the case, what do the Chachamim and Rebbi Ya'akov concede to the Tana Kama?

(c)Rav Nachman rules like Rebbi Ya'akov. What did Rav Chisda and Rabah bar Rav Huna do that concurs with that?

(d)How does what they did clash with the second Lashon of Rav Nachman, where he rules against Rebbi Ya'akov? Like whom does he then rule?

5)

(a)All three opinions agree that - Laylah La'av Z'man Tefilin hu (see Tosfos DH 'Rebbi Ya'akov Omer' and Shitah Mekubetzes 13).

(b)That being the case, the Chachamim and Rebbi Ya'akov concede to the Tana Kama that - having removed the Tefilin (after Sheki'ah), one may no longer put them on (see Tosfos [ibid.]).

(c)Rav Nachman rules like Rebbi Ya'akov. Rav Chisda and Rabah bar Rav Huna - Davenned Ma'ariv wearing their Tefilin, thereby concurring with that.

(d)What they did clashes with the second Lashon of Rav Nachman however, because there he rules against Rebbi Ya'akov - because seeing as he meant to rule like the Tana Kama (see Tosfos, Amud Beis, DH ve'Ha Rav Chisda'), they should have removed their Tefilin, according to Rav Nachman.

36b-------------------36b

6)

(a)What ruling did Rabah bar Rav Huna issue regarding Tefilin in a case of Safek Chasheichah?

(b)What can we extrapolate from there regarding Vaday Chasheichah?

(c)How do we reconcile this with the fact that he Davenned Ma'ariv wearing his Tefilin?

(d)How do we try to refute this answer? What problem do we have with the distinction between Shabbos and Laylah

6)

(a)Rabah bar Rav Huna rules that - in a case of Safek Chasheichah, one may neither put on Tefilin, nor need one remove them.

(b)We can extrapolate from there that - when it comes to Vaday Chasheichah, one is obligated to remove them.

(c)We reconcile this with the fact that he Davenned Ma'ariv wearing his Tefilin - by establishing his other ruling by Erev Shabbos.

(d)We try to refute this answer - on the grounds that if Laylah is Z'man Tefilin, so is Shabbos, and if Shabbos is not Z'man Tefilin, neither is Layah, since we either learn them both from the Pasuk or we don't (as we will now see).

7)

(a)The Torah writes in Bo "Veshamarta es ha'Chukah ha'Zos le'Mo'adah mi'Yamim Yamimah". What does Rebbi Yossi ha'Gelili in a Beraisa learn from ...

1. ... "mi'*Yamim*"?

2. ... "*mi*'Yamim"?

(b)What does Rebbi Akiva say? How does he interpret the Pasuk?

(c)And we conclude that Rabah bar Rav Huna learns like Rebbi Akiva. How does Rebbi Akiva learn from "Vehayu le'Os al Yadcha ... " that one is Patur from Tefilin on Shabbos and Yom-Tov?

7)

(a)The Torah writes in Bo "Veshamarta es ha'Chukah ha'Zos le'Mo'adah mi'Yamim Yamimah". Rebbi Yossi Hagelili in a Beraisa learns from ...

1. ... "mi'*Yamim*" - "Yamim", 've'Lo Leilos'.

2. ... "*mi*'Yamim" - "mi'Yamim, 've'Lo Kol Yamim; P'rat le'Shabbasos ve'Yamim-Tovim'.

(b)According to Rebbi Akiva - the "Chukah" mentioned in the Pasuk is speaking about the Korban Pesach, and not Tefilin, so he does not preclude night or Shabbos and Yom-Tov from there.

(c)And we conclude that Rabah bar Rav Huna learns like Rebbi Akiva, who learns from "Vehayu le'Os al Yadcha ... " that one is Patur from Tefilin on Shabbos and Yom-Tov - because, as the Pasuk states, the purpose of Tefilin is a sign (of the close relationship between Hash-m and Yisrael), negating the need to wear them on Shabbos and Yom-Tov, which are already called a sign.

8)

(a)According to Rebbi Elazar, anyone who wears Tefilin after Sheki'ah transgresses an Asei. What does Rebbi Yochanan say?

(b)Which Pasuk are they referring to?

(c)What did Rebbi Avin Amar Rebbi Ila'a say about "Hishamer" "Pen" and "Al"?

(d)Based on this, how do we try to establish the Machlokes between Rebbi Elazar and Rebbi Yochanan?

8)

(a)According to Rebbi Elazar, anyone who wears Tefilin after Sheki'ah transgresses an Asei. Rebbi Yochanan says - he transgresses a La'av.

(b)They are referring to the Pasuk - "Veshamarta es ha'Chukah ha'Zos" (according to Rebbi Yossi ha'Gelili).

(c)Rebbi Avin Amar Rebbi Ila'a said - that "Hishamer" "Pen" and "Al" are all La'avin.

(d)Based on this, we try to establish the Machlokes in that - Rebbi Yochanan holds like Rebbi Avin Amar Rebbi Ila'a, whereas Rebbi Elazar does not.

9)

(a)We refute this suggestion however, inasmuch as even Rebbi Elazar agrees with Rebbi Ila'a regarding "Hishamer" of a La'av. What is an example of "Hishamer" of a La'av?

(b)What is then the basis of the Machlokes? In which point does Rebbi Yochanan argue with Rebbi Elazar?

9)

(a)We refute this suggestion however, inasmuch as even Rebbi Elazar agrees with Rebbi Ila'a regarding "Hishamer" of a La'av - such as "Hishamer be'Nega Tzara'as" (a La'av not to cut off the Tzara'as) and "Hishamer l'cha Pen Tichros B'ris le'Yoshev ha'Aretz" (a La'av [two La'avin in fact] not to make a covenant with the Cana'anim).

(b)And the basis of the Machlokes will then be - whether the principle extends to "Hishamer" of an Asei (such as our case, which is based on the Mitzvas Asei to wear Tefilin). According to Rebbi Yochanan it does, according to Rebbi Elazar, it does not.

10)

(a)Under what circumstances does Rebbi Elazar permit wearing Tefilin after nightfall?

(b)What did Ravina ask Rav Ashi when, after nightfall, he did not remove his Tefilin?

(c)Ravina realized however, that this was not really Rav Ashi's reason. Then what was?

(d)And why did he decline to reveal it to Ravina?

10)

(a)Rebbi Elazar permits wearing Tefilin after nightfall - if it is to protect them (from getting lost and the likes).

(b)When after nightfall, Rav Ashi did not remove his Tefilin, Ravina asked him whether it was in order to protect them - he replied in the affirmative.

(c)Ravina realized however, that this was not really Rav Ashi's reason, which was - because he held Laylah Z'man Tefilin Hu.

(d)And he declined to reveal it to Ravina - because he was of the opinion that this ruling falls into the category of Halachah ve'Ein Morin Kein.

11)

(a)Rabah bar Rav Huna rules that one is obligated to touch one's Tefilin from time to time. The source for this is a Pasuk in Terumah (in connection with the Tzitz). Which Pasuk?

(b)How does Rabah Rav bar Huna extend this to Tefilin, with a Kal-va'Chomer from Tzitz?

11)

(a)Rabah bar Rav Huna rules that one is obligated to touch one's Tefilin from time to time. The source for this is the Pasuk in Terumah (in connection with the Tzitz) - "Vehayah al Mitzcho Tamid" (which teaches us that the Kohen Gadol may never take his mind off the Tzitz).

(b)Rabah bar Rav Huna extends this with to Tefilin with a Kal-va'Chomer from Tzitz - which only contains one Name of Hash-m, how much more so Tefilin, where it appears many times.

12)

(a)One of the three Pesukim cited by the Tana Kama of the Beraisa is the Pasuk in Yeshayah "Af Yadi Yasdah Aretz, vi'Yemini Tafchah Shamayim". What does he learn from there?

(b)How does he refute Rebbi Yossi ha'Chorem's counter proof from the Pasuk in Vayechi "Va'yar Yosef ki Yashis Aviv Yad Yemino", from which we see that "Yad" sometimes refers to the right-hand as well?

12)

(a)One of the three Pesukim cited by the Tana Kama of the Beraisa is the Pasuk in Yeshayah "Af Yadi Yasdah Aretz, vi'Yemini Tafchah Shamayim", from which he learns that - Yad S'tam refers to the left hand/arm, and that Tefilin must therefore be worn on the left arm.

(b)He refute Rebbi Yossi ha'Chorem's counter proof from the Pasuk in Vayechi "Va'yar Yosef ki Yashis Aviv Yad Yemino", from which we can see that "Yad" sometimes refers to the right-hand as well - inasmuch as that is only when the Torah adds the word "Yemino" (see also Tosfos DH 'Rebbi Yossi ha'Chorem').

13)

(a)Rebbi Nasan maintains that the Tana Kama's proof is unnecessary. What does he learn from the Hekesh "u'Keshartam" "u'Chesavtam"?

(b)What does that prove?

(c)From where does Rebbi Yossi ha'Chorem learn that Tefilim must be worn on the left arm?

13)

(a)Rebbi Nasan maintains that the Tana Kama's proof is unnecessary, because - we know that one binds Tefilin on the arm with the right hand, from the Hekesh "u'Keshartam" "u'Chesavtam" (and most people write with the right hand) ...

(b)... a proof that Tefilin are worn on the left arm (otherwise, one would have to bind them with one's left hand).

(c)Rebbi Yossi ha'Chorem learns that Tefilim must be worn on the left arm - from the same source as Rebbi Nasan.

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