1) TOSFOS DH Titura d'Tefilin Halachah l'Moshe mi'Sinai
úåñôåú ã"ä úéúåøà ãúôéìéï äìëä ìîùä îñéðé
(SUMMARY: Tosfos discusses the Titura and what it is made from.)
äåà äòåø äðëôì ìîèä ùîëñä ôé äáúéí åäåà áéú îåùáå ùì úôéìéï åðøàä ëòéï ãó ùì âùø
(a) Explanation: [Titura] is the hide folded under that covers the opening of the boxes. It is the base of Tefilin, and it looks like a board of a bridge.
åîùîò îúåê ôéøåù ä÷åðèøñ ùäáúéí åäúéúåøà äëì îòåø àçã
(b) Inference: Rashi connotes that the boxes and Titura are all from one piece of leather.
åàéï ðåäâéï ëï. î''ø
(c) Remark: The custom is not like this. This is from my Rebbi.
2) TOSFOS DH Ma'avarta d'Tefilin
úåñôåú ã"ä îòáøúà ãúôéìéï
(SUMMARY: Tosfos discusses what this is.)
äåà äòåø äðòùä îëôéìåú äòåø ùäåëôì ìîèä ìëñåú ôé äáúéí åîëðéñéí áå äøöåòåú
(a) Explanation #1: Ma'avarta is the leather made from folding the leather. It is folded underneath to cover the opening of the boxes, and one enters the straps in it;
åð÷øàú îòáøúà òì ùí ùöøéê ùìà éäå äøöåòåú ÷áåòåú àìà îòáéøï åîåùëï ìëì öã ùéøöä îàøéê øàù æä åî÷öø øàù æä
1. It is called Ma'avarta because it is essential that the straps are not fixed, rather, one passes them and pulls them to any side he wants; he lengthens this end and shortens this end.
åáòøåê òøê îòáø ôé' îòáøúà [ö"ì ãúôéìéï] äåà úéúåøà åëï âùøéí ð÷øàéï îòáøúà )åúéúåøà äåà î÷åí ùîëðéñéï áå äøöåòä åð÷øàú( [ö"ì åð÷øàéï úéúåøà åáúôéìéï î÷åí ùîëðéñéï áå äøöåòä ð÷øàú - ùéèä î÷åáöú, îäøù"à] îòáøúà ãúôéìéï
(b) Citation (Aruch, Erech Ma'avar): Ma'avarta of Tefilin is Titura. Similarly, bridges are called Ma'avarta, and they are called Titura, In Tefilin, the place where one enters the strap is called Ma'avarta of Tefilin;
åðøàä ãìà ôéøù äòøåê ëï áùáéì ùéäà îòáøúà ãúôéìéï åúéúåøà ãúôéìéï äëì à'
(c) Implied suggestion: The Aruch explains that Ma'avarta of Tefilin and Titura of Tefilin are the same.
ãáâî' çùéá ìéä áúøúé àìà îùåí ãîçáøé àäããé çùéá ìäå ëçãà
(d) Rejection: The Gemara considers them to be two [matters]! Rather, because they are connected to each other, they are considered like one.
åé''î îòáøúà øöåòä ÷èðä ùîòáéøéï ìîòìä òì áéú úôéìéï ùì éã
(e) Explanation #2: Some say that Ma'avarta is a small strap that they pass above the box of hand Tefilin.
åàéï ðøàä ìôñåì îùåí ùàéðå øåàä ëì äáéú àú äàåéø
(f) Implied question: It should be Pasul, because we require that the entire box be exposed to air (Sanhedrin 89b)!
çãà ãìà ùééê àéðå øåàä äàåéø áëé äàé âååðà àìà ëé çáø áéúà àçøéðà úîï
(g) Answer #1: "[The entire box] is not exposed to air" does not apply in a case like this, rather, when he attached another box there.
åòåã ãùîà ãáéú äçéöåï ùàéðå øåàä äàåéø ôñåì ìà ùééê àìà áúôéìéï ùì øàù åìà áùì éã ëîå ùéù áúùåáåú äâàåðéí
(h) Answer #2: Perhaps an outer box that is not exposed to air applies only to the head Tefilin, but not to hand Tefilin, like is brought in Teshuvos ha'Ge'onim.
åòåã ëé äøöåòä ùðåúðéí òì áéú äæøåò àéðå îëñä ëì äáéú àìà äáéú òöîä îâåìä éîéï åùîàì à''ë äáéú øåàä ùôéø àú äàåéø ìöã äîòáøúà åìöã ùëðâãå. î''ø
3) TOSFOS DH (d'Shin...) [v'Ein Lehochi'ach... (this is all one Dibur according to Birkas ha'Zevach, Shitah Mekubetzes)
úåñôåú ã"ä )ãùé''ï ùì úôéìéï äìëä ìîùä îñéðé) [ö"ì åàéï ìäåëéç îã÷àîø îòáøúà ãúôéìéï ñúí ãîùîò ðîé áùì øàù - áøëú äæáç, ùéèä î÷åáöú, åäëì ãéáåø àçã]
(a) Implied question: We can bring a proof from this that it says Ma'avarta of Tefilin Stam, which connotes also the head Tefilin (i.e. also it has a Ma'avarta, even though it must be exposed to air)!
(áùì øàù àééøé) [ö"ì ãäà ñúîà à÷îø ùé''ï ùì úôéìéï äìëä ìîùä îñéðé åáùì øàù àééøé - áøëú äæáç, ùéèä î÷åáöú]
[m1](b) Answer: It says Stam that the Shin of Tefilin is a Halachah l'Moshe mi'Sinai, and it refers [only] to the head Tefilin. (Likewise, we can say that Ma'avarta applies only to hand Tefilin.)
åäðåúðä àí àéï ãéðå ìäéåú ôåñìú ãðîöà ãàéï áéú øåàä àú äàåéø
(c) Pesak: One who makes [a small strap there], if it is not supposed to be there, disqualifies, for the box is not exposed to air;
ãìà ãîé ìèåìä úôìä ùì øàù åòåùä àåúä ùì éã. î''ø
1. This is unlike one who puts leather over head Tefilin and makes it hand Tefilin. This is from my Rebbi.
4) TOSFOS DH Shel Tefilin Halachah l'Moshe mi'Sinai
úåñôåú ã"ä ùé''ï ùì úôéìéï äìëä ìîùä îñéðé
(SUMMARY: Tosfos discusses Halachos from Shimusha Raba.)
ëúá áùéîåùà øáä ãúôéìéï öåøä ãùé''ï ãéîéðà â' øéùé åãùîàìà ã' øéùé åàé àôéê ìéú ìï áä
(a) Explanation: Shimusha Raba wrote that in Tefilin, the form of a Shin on the right [side of the box of the head] has three heads (branches), and the left [Shin] has four heads. If he switched them, this is not a problem.
òåã ëúåá áå ùîðéçéï òì ÷ìó äôøùéåú ÷ìó çì÷ àçã åëåøëå áå
(b) Remark: He wrote also that we put a blank parchment on the parchment of the Parshiyos, and wrap it in it.
åùîà áùì éã ÷àîø àí ëúáå áã' òåøåú ëãàîøéðï ìòéì åöøéê ìãá÷
(c) Suggestion: Perhaps he refers to the hand Tefilin, if he wrote it in four parchments, like we said above (34b), and he needs to stick [them together].
òåã ëúåá ùí àîø àáéé ëúáéðäå àâåéì ùôéø ãîé åëï äìëä
(d) Pesak: He wrote also there that Abaye said that if he wrote them on Gevil, this is fine, and this is the Halachah.
åæä à''à ãáäãéà àîøéðï áô' äîåöéà ééï (ùáú ãó òè:) úôéìéï àâåéì îé ëúáéðï
(e) Rebuttal: This cannot be, for we say in Shabbos (79b) "do we write Tefilin on Gevil?!"
òåã ëúåá áú÷åï úôéìéï ùòåùä àåúí øçáéí á' àöáòåú åàé òáãéðäå èôé ùôéø ãîé åàé ôçéú ìà îéôñéì áäëé
(f) Pesak: He wrote also in Hilchos Tefilin that he makes them two fingers wide. If he made them bigger, it is fine. If he made them smaller, this does not disqualify them.
åáøéù äîåöà úôéìéï (òéøåáéï ãó öä:) ôéøùúé èòí ãåîéà ãöéõ. î''ø
(g) Reference: In Eruvin (95b) I explained the reason, that it is similar to the Tzitz. This is from my Rebbi.
5) TOSFOS DH Kulmusa Badik Lei
úåñôåú ã"ä ÷åìîåñà áãé÷ ìéä
(SUMMARY: Tosfos rules like this.)
åëï äìëä åä''ð àîøéðï áäòåø åäøåèá (çåìéï ãó ÷éè:) ëì ð÷á ùäãéå òåáø òìéå àéðå ð÷á. î''ø
(a) Pesak: This is the Halachah. We say also in Chulin (119b) that any hole that the ink passes over it is not a hole. This is from my Rebbi.
6) TOSFOS DH Retzu'os Shechoros
úåñôåú ã"ä øöåòåú ùçåøåú
(SUMMARY: Tosfos infers that the boxes need not be black.)
éù ùòåùéï áúéí ùì úôéìéï î÷ìó ìáï ãìà áòé' ùçåøåú àìà øöåòåú. î''ø
(a) Remark: Some make Tefilin boxes from white parchment, for only the straps must be black. This is from my Rebbi.
7) TOSFOS DH Tefilin Meruba'os
úåñôåú ã"ä úôéìéï îøåáòåú
(SUMMARY: Tosfos discusses what must be square.)
éù ùàéï îøáòéï àìà áî÷åí îåùáï
(a) Opinion #1: Some make only the base square.
åùîà öøéê äáúéí îøåáòéï ùì øàù ëùàøáòúï ãáå÷åú åëï áéú ùì éã
(b) Opinion #2: Perhaps also the boxes of the head Tefilin must be square when all four are stuck together, and similarly the boxes of the hand Tefilin [must be square].
å÷öú äéä ðøàä ãìà áòé îøåáòåú àìà áúåôøï åáàìëñåðï ëîå ùîôøù øá ôôà. î''ø:
(c) Remark: It seems that they must be square only regarding the stitching and the diagonal, like Rav Papa explains. This is from my Rebbi.
35b----------------------------------------35b
8) TOSFOS DH Puk Chazi Mah Ama Davar
úåñôåú ã"ä ôå÷ çæé îä òîà ãáø
(SUMMARY: Tosfos brings two opinions about how he ruled.)
ôé' á÷åðèøñ ìäçîéø
(a) Explanation #1 (Rashi): [He told him to do like people do] to be stringent.
åø''ú îôøù ìä÷ì ëé ääéà ãô''÷ ãòéøåáéï (ãó éã:) âáé äéìîé åìçééí åëï (áôø÷ ùìùä ùàëìå) [ö"ì áñ"ô ëéöã îáøëéï] (áøëåú ãó îä.). î''ø
(b) Explanation #2 (R. Tam): [He told him] to be lenient, like in Eruvin (14b) regarding Hilmi (making saltwater on Shabbos) and Lechiyim (whether or not a Lechi must be three Tefachim wide), and similarly in Brachos (45a, regarding whether or not one blesses after drinking water). This is from my Rebbi.
9) TOSFOS DH v'Kamah Shi'uraihu
úåñôåú ã"ä åëîä ùéòåøééäå
(SUMMARY: Tosfos brings various opinions of the Shi'urim of the straps.)
ìëàåøä áúôéìéï ùì øàù àééøé ãîø ôùéè ùãé ìäå òì ëúôéå ìàçåøéå åîø îúìéú ìäå
(a) Explanation #1: Seemingly, this discusses [straps of] the head Tefilin, for one [Amora] cast them on his shoulder in back, and one hung them [in front].
àáì äòøåê ôé' áòøê öøãä ãëúá áéìîãðå áñåó áà àì ôøòä åùéòåø øöåòä ùì éã òã àöáò öøãä åîàé öøãä àîöòé ôé' äéà àöáò àøåëä
(b) Explanation #2 (Aruch, Erech Tzereidah): The Midrash Yelamdenu at the end of Parshas Bo says "the Shi'ur of a strap of the hand Tefilin is until the Tzereidah finger. Which is the Tzereidah finger? It is the middle." It is it is the long finger.
åòåã äáéà áòøåê ãúðéà áúåñôúà àéæåäé àöáò öøãä æå àöáò âãåìä ùì éîéï
1. [The Aruch] brought also a Tosefta "which is the Tzereidah finger? It is the long finger of the right.
åá÷åðè' ôé' ãäéà àöáò äñîåëä ìâåãì
(c) Explanation #1 (cont.): Rashi explained that it is the [index] finger next to the thumb.
åø''à ÷ìéø éñã ëôé' äòøåê áñéìå÷ ùì ôøùú ù÷ìéí âéà åëì òôøä áöøãä äëéìå ôé' îùåí ãëúéá (éùòéä î) åëì áùìéù òôø äàøõ åäééðå àöáò àîöòé ùäåà ùìéùé
(d) Support #1 (for Explanation #2): R. Eliezer ha'Kalir composed a Piyut like the Aruch for Parshas Shekalim "Gei v'Chol Afrah bi'Tzereidah Hachilu". I.e. because it is written "v'Chol ba'Shalish Afar ha'Aretz", i.e. the middle finger, which is the third. (Just before this, it mentioned the pinky.)
åáô''÷ ãéåîà (ãó éè:) ãàîøéðï âáé ë''â ùîëéï ìôðéå áàöáò öøãä äãáø éãåò ùà''à ìäùîéò ÷åì àìà ëùîëä áàîöòé
(e) Support #2 (for Explanation #2): In Yoma (19b) it says regarding the Kohen Gadol that they snap in front of him the Tzereidah finger [to prevent him from sleeping]. It is known that one can make a [loud] noise only when he snaps the middle finger.
åìôé' æä (ãçæé) [ö"ì ãîçåé - öàï ÷ãùéí] ôùåè äééðå îâåãì òã àîä åëôåó îàöáò òã àîä
(f) Consequence: According to this Perush, "he showed Pashut (straight)", i.e. from the thumb to the Amah (the middle finger), and "bent" is from the index finger to the Amah.
åáòøåê ôé' áòøê ëó ãëôåó äééðå îòé÷ø âåãì òã øàù àöáò ëùäï ãáå÷åú æå áæå åôùåè îøàù àöáò òã øàù âåãì ëùäï ôùåèåú
(g) Implied question: The Aruch (Erech Kaf) explained that "bent" is from the bottom of the thumb to the end of the index finger when they are flush with each other, and Pashut is from the end of the index finger to the end of the thumb when they are extended (spread)!
åé''î òã àöáò öøãä ùöøéê ìòùåú äøöåòåú àøåëåú îî÷åí äðçúï òã àöáò öøãä
(h) Explanation #3: Some explain "until the Tzereidah finger", that one must make the straps long, from the place where one dons [Tefilin] until the Tzereidah finger;
åëôåó äééðå ùëåôó àú àöáòå åîùòø äøöåòä òã ùí åôùåèä äééðå ùîùòø äøöåòä îî÷åí äðçä òã øàù àöáò ôùåèä
1. "Bent" means that he bends the finger and gauges the strap until there. Pashut means that he gauges the strap from the place where one dons [Tefilin] until the end of the finger extended.
åáúôéìéï ùì øàù îùòøéï äøöåòåú ùúâéò øàù äàçã òã èéáåøå åøàù äùðé òã äìá
2. In the head Tefilin, we gauge the straps that one end reaches until the navel, and the other end reaches until the heart.
åùîà ùåí îãøù éù
3. Remark: Perhaps there is a Midrash [that says so].
åâáé úôéìéï ùì éã äåà ãàîøéðï áô' ùðé ãáøëåú (ãó éâ:) åùîúí àú ãáøé àìä òì ìááëí ùúäà ùéîä ëðâã äìá
i. Regarding hand Tefilin we say in Brachos (13b) "v'Samtem Es Devarai Eleh Al Levavchem" - the Simah (putting) must be opposite the heart.
åáùéîåùà øáä ãúôéìéï éù ãìéôùå øöåòé òã ãìéîèé ìçãà ëðâã îéìä îéîéðà åìçãà ëðâã äìá îùîàìà
(i) Opinion #4: In Shimusha Raba of Tefilin, it says that one strap should reach until the [place of Bris] Milah on the right, and one opposite the heart on the left.
òåã éù àåîø ãîöåú ùéòåø øåçá äøöåòåú éåúø îëçèä åôçåú îëùòåøä åàí éåúø ëùø. î''ø
(j) Opinion #5: There is an opinion that the Shi'ur of the width of the straps is more than a wheat [kernel], and less than a barley [seed]. If it is more, it is Kosher. This is from my Rebbi.
10) TOSFOS DH Avid Ki Didan
úåñôåú ã"ä òáéã ëé ãéãï
(SUMMARY: Tosfos explains that they hung in front of him.)
ãôùéè åùãé ìäå òì ëúéôéå îìôðéå. î''ø
(a) Explanation: He spread them and cast them on his shoulders in front of him. This is from my Rebbi.
11) TOSFOS DH v'Noyan l'Var
úåñôåú ã"ä åðåééäï ìáø
(SUMMARY: Tosfos rejects Rashi in Shabbos based on our Gemara.)
äëà îåëç ãàøöåòåú ÷àé
(a) Inference: Here it is proven that it refers to the straps.
åìà ëîå ùôéøù á÷åðèøñ áîñëú ùáú (ãó ëç:) ã÷àé à÷öéöä. î''ø
(b) Remark: This is unlike Rashi explained in Shabbos (28b) that it refers to the box. This is from my Rebbi.
12) TOSFOS DH Elu Tefilin sheb'Rosh
úåñôåú ã"ä àìå úôéìéï ùáøàù
(SUMMARY: Tosfos discusses why this refers specifically to the head Tefilin.)
ôé' á÷åðèøñ ùëúåá òìéäï øåá äùí ùé''ï åãìé''ú
(a) Explanation #1 (Rashi): Most of Hash-m's name is written on them - the Shin and Dalet.
åðøàä ããìé''ú åéå''ã ùáøöåòåú ìàå àåúéåú âîåøåú äï åìà çùéáé îï äùí ùì ùãé
(b) Rejection: The Dalet and Yud on the straps are not proper letters, and they are not considered part of the name of Hash-m "Shakai".
îãçùéá ìäå ìòéì åáøéù ô' áúøà ãîâéìä (ãó ëå: åùí) úùîéùé ÷ãåùä åìà äï òöîï ÷ãåùéï åáùåí ãåëúà ìà ÷øé ìäå ëé àí ÷ùø ùì úôéìéï
1. Source #1: Above, and in Megilah (26b) they are considered Tashmishei (things that serve) Kedushah (Kisvei ha'Kodesh), but they themselves are not Kedoshim. Everywhere, they are called only "the knot of Tefilin."
òåã àîøéðï áô' áîä îãìé÷éï (ùáú ãó ëç:) ìà äåëùøå ìîìàëú ùîéí àìà òåø áäîä èäåøä áìáã ìîàé äéìëúà àéìéîà ëå'
2. Source #2: We said in Shabbos (28b) "only hide of Tahor animals is Kosher for Shamayim's tasks." For which Halachah was this taught? If you will say...
àìà ìòåøåú åäàîø àáéé ùé''ï ùì úôéìéï äìëä ìîùä îñéðé ôéøåù åôùéèà ãöøéê áäîä èäåøä åîñé÷ àìà ìøöåòåú
3. Citation (cont.): Rather, it is for hides [for the boxes. This is difficult, for] Abaye taught that the Shin of Tefilin is Halachah l'Moshe mi'Sinai! I.e. obviously it requires a Tahor animal! It concludes that it is for straps.
îùîò ãã' åéå''ã ìà çùéáé àåúéåú
4. Inference: The Dalet and Yud are not considered letters. (If they were, it would be obvious that a Tahor animal is required also for the straps!)
åä''ø éò÷á ãàåøìéð''ù îñåô÷ àí öøéê ìçìåõ úôéìéï ùì éã ëùðëðñ ìáéú äëñà ãùîà ëéåï ãîçåôåú òåø ìà öøéê ãìà àñøå àìà úôéìéï ùì øàù ùëúåá ùé''ï áòåø
(c) Question: The Ri of Orlins was unsure whether or not one must remove the hand Tefilin before entering a privy. Perhaps since [the parchments] are covered with leather, it is not needed. [Chachamim] forbade only the head Tefilin, on which Shin is written in the leather.
åéù òåã ìôøù ãìëê ÷àîø àìå úôéìéï ùáøàù îùåí ãðøàéï éåúø îùì éã ãòì ùì éã àîøéðï ì÷îï ìê ìàåú åìà ìàçøéí ìàåú. î''ø
(d) Explanation #2: We can say that it says "these are the head Tefilin" because they are seen more than hand Tefilin. Regarding the hand Tefilin, it says below (36b) "for you they are a sign, and they are not a sign for others."
13) TOSFOS DH mi'Sha'as Hanachah v'Ad Sha'as Keshirah
úåñôåú ã"ä îùòú äðçä åòã ùòú ÷ùéøä
(SUMMARY: Tosfos discusses whether or not one must tie the Tefilin knot every day.)
îëàï äéä îã÷ã÷ øáéðå àìéäå ùöøéê àãí ì÷ùø úôéìéï áëì éåí
(a) Opinion #1: From here R. Eliyahu deduced that one must tie the Tefilin knot every day.
åø''ú îôøù ãàéï öøéê
(b) Opinion #2 (R. Tam): One need not.
åîáéà øàéä îäà ãàîøéðï áô''÷ ãçåìéï (ãó è. åùí) ãöøéê àãí ùéìîåã â' ãáøéí ëúá ùçéèä åîéìä åøá éäåãä àîø àó ÷ùø ùì úôéìéï åáøëú çúðéí åöéöéú åàéãê äðé ùëéçï
(c) Source #1: We say in Chulin (9a) that one must learn three things - writing, Shechitah and Milah. R. Yehudah says, also [one must learn to make] the Tefilin knot, Birkas Chasanim and Tzitzis. The first Tana disagrees, for these are commonly found;
ôé' åöøéê ììåîãï ìôé ùúîéã öøéê ìäï åàé áòé ìî÷ùø ÷ùø ùì úôéìéï áëì éåí àéëà (ãùëéçà èôé) [ö"ì ùëéçà èôé îëåìäå - ùéèä î÷åáöú]
1. [The first Tana says that] one must learn [three things] because they are needed constantly. If one must tie the Tefilin knot every day, it is more common than all of them!
åîéäå á÷åðèøñ ôé' ùí àéôëà äðé ùëéçï ÷ùø ùì úôéìéï åáøëú çúðéí åöéöéú åàéï öøéëéï ììîåã ùîðòåøéå á÷é áäï
(d) Rebuttal: Rashi explained there oppositely. These are common - the Tefilin knot, Birkas Chasanim and Tzitzis. One need not learn them, for he is proficient about them from his youth.
åëîå ùôéøùúé ðøàä ãàãøáä ëúá åùçéèä ùëéçé èôé îëåìäå
(e) Support (for Source #1): What I explained is better, for just the contrary, writing and Shechitah are more common than all of them!
åòåã îã÷ã÷ ø''ú ãäê ÷ùéøä ìàå îîù äéà îäà ãçùéá áøéù ô' áúøà ãòéøåáéï (ãó öæ. åùí) ÷ùø (îëàï îãó äáà) ùì úôéìéï ÷ùø ùì ÷ééîà åàí äéä öøéê ìäúéø åì÷ùåø áëì éåí àí ëï ìà äåé ùì ÷ééîà
(f) Source #2 (R. Tam): This "tying" is not real tying, for in Eruvin (97a) the Tefilin knot is considered a permanent knot. If one must tie it and untie it every day, if so it is not permanent!