Pisqa’ 3595H:65-67; JN1:97-100. 1. “And bind them” (Dt.6:8)— these words are to be bound [in the prayer-amulets], but the words, “HASHEM said to Moses . . . instruct them to make fringes” (Nu.15:37)” are not to be bound [despite being included in the Shema-liturgy]! 96Compare the parallel logical arguments of Pisqa’ 34.2. Now, we might reason otherwise: If the verses, “Consecrate each Firstling to Me” (Ex.13:2), and “When HASHEM has brought you into the Land . . .” (Ex.13:11)— which are not included in the [liturgical] drill— are indeed bound in the prayer-amulets, shouldn’t it follow that “HASHEM said to Moses” (Nu.15:37)— which is included in [the text of] the drill— also be bound [in the prayer-amulets]? The Teaching states: “And bind them” (Deut. 6:8)— these words are to be bound in the prayer-amulets, but “And HASHEM said” (Nu.15:37) are not to be bound [in the prayer-amulets].
But I can still say: “Consecrate each Firstling to Me” (Ex.13:2), and “When HASHEM has brought you into the Land” (Ex.13:11) are preceded by other commandments, and are, indeed, to be bound [in the prayer-amulets]. Shouldn’t it, then, follow that the Ten Utterances— which are not preceded by other commandments— are also to be bound [in the prayer-amulets]? You can frame this logically: If the verse, “HASHEM said to Moses,” (Nu.15:37)— which is included in the [text of] the drill— is not bound [in the prayer-amulets], shouldn’t it follow that the Ten Utterances— which are not included in [the text of] the drill— should also not be bound in the prayer-amulets? The verses, “Consecrate each Firstling to Me” (Ex.13:2), and “When HASHEM has brought you into the Land” (Ex.13:11), illustrate the case of the Ten Utterances. For even though [the Ten Utterances] are not included in [the text of] the drill, shouldn’t they have been bound [in the prayer-amulets]! The Teaching states: “And bind them” (Dt.6:8)— these verses must be bound[in the prayer-amulets], but the Ten Utterances need not be bound [in the prayer-amulets].
2. “And bind them as a sign on your hand” (Dt.6:8)— one parchment sheet (kerech) with four inscriptions (totafot). Now, one might have reasoned: Since the Torah commands us to place prayer-amulets on the hand and the head— just as the prayer-amulet of the head contains four inscriptions [on separate sheets], so, too, that of the hand should have four inscriptions [on separate sheets]! [Nevertheless,] the Teaching states: “And bind them as a sign on your hand” (Dt.6:8)— one parchment containing four inscriptions!
Or [one can reason]: Just as the prayer-amulet of the hand contains one sheet [with four inscriptions], so, too, that of the head should contain one sheet [with four inscriptions]. The Teaching records [variant spellings of “inscription” as follows]: “They shall be like an inscription (ttaft)” (Dt.6:8)— [this defective spelling alludes to one inscription]; “They shall be like an inscription (totaft) (Dt.11:18)— [this defective spelling alludes to a second inscription]; “They shall be like inscriptions (totafot; Ex.13:16)— [this plural noun alludes to two more]. See? A total of four inscriptions is specified! Or [perhaps]: one should make four amulet-cases, one for each of the four inscriptions? The Teaching states: “A mnemonic97Heb: zikkaron. Often translated “memorial.”before your eyes” (Ex.13:9)— [since “mnemonic” is a singular noun], the head-amulet has one case with four inscriptions.98=Mechilta Ishmael, paskha’ 17.
3. “On your hand” (Dt.6:8)— that is, on the bulge of the hand.99The reference is to the biceps on the upper arm. You specify the bulge of the hand! Or, perhaps: “on your hand” means just that? Reason dictates: Just as the Torah commands us to put prayer-amulets on the head and on the hand— insofar as the head-amulet [must be placed] on the bulge of the head,100Viz., the apex of the forehead. so too the hand-amulet [must be placed] on the bulge of the hand.101=Mechilta Ishmael, paskha’ 17.
4. R. Eliezer says: “On your hand” (Dt.6:8)— on the bulge of the hand. You specify the bulge of the hand! Or, perhaps: “on your hand” means just that? The Teaching states: “As a symbol102Hebrew: ‘ot. Often translated as “sign.”on your hand” (Dt.6:8)— it shall convey meaning for you, but not for others! [Therefore, it should be under the garment covering the bicep].103= Mechilta Ishmael, paskha’ 17.
R. Isaac says: On the bulge of the hand. You specify the bulge of the hand! Or, perhaps: “on your hand” means just that? The Teaching states: “And may these words . . . be upon your heart” (Dt.6:6)— that is, something opposite your heart. And what is that? The bulge of the hand, [namely, the bicep]!104=Ibid.
4. “On your hand” (Dt.6:8). This is the left hand. You say this is the left! Perhaps, it’s really the right? Although there is no Scriptural proof, there is a hint of it, namely: “My hand established the Earth, My right hand spread out the skies” (Is.48:13). And He says [of Yael’s assassination of Sisera]: “Her hand reached for the tent-peg, her right hand reached for the mallet (Judges 5:26). See? Wherever hand is stated without qualification, the meaning is the left!105= Ibid.
6. Rabbi Nathan says: “And bind them . . . and inscribe them” (Dt.6:8-9). Just as inscribing is normally with the right hand, so, too, binding is normally with the right hand [on to the left].
R. Yose the Net-maker106Mechilta Ishmael, loc. cit.: “Abba Yose the Net-maker”says: We find that even the right implies hand. For it is said: “And Joseph saw that his father extended his right hand toward the head of Ephraim. . . And he lifted his father’s hand to shift it from the head of Ephraim to the head of Menasseh” (Gn.48:17). If so, why does the Teaching specify “On your hand”? (Dt.6:8), to address the case of the amputee who should put the hand-amulet on his right [stump with his left hand].107= Ibid.
7. “And bind them as a symbol on your hand, and like an inscription between your eyes” (Dt.6:7-8). As long as the hand-amulet is on the hand, place the head-amulet on the head. On this basis they taught: When donning prayer-amulets, he dons the hand-amulet first, and afterward the head-amulet. When removing them, he removes the head-amulet first, and afterward the hand-amulet.108= Ibid.
8. “Between your eyes” (Dt.6:8)— that is, on the highest part of the head. Or, perhaps: “between your eyes” means just that? Reason dictates: insofar as the Torah states that one should don prayer-amulets on the hand and prayer-amulets on the head— just as “the hand” means the bulge of the hand, so too “the head” means the bulge of the head.109= Ibid. 9. R. Judah says: Insofar as the Torah states that one should don prayer-amulets on the hand and prayer-amulets on the head— just as the head refers to a spot on the head capable of contracting a plague-sign, so to the hand refers to a spot on the arm capable of contracting a plague-sign, [such as white hairs appearing in a patch of discolored skin (Lv.13:3)].110= Ibid.
(דברים ו ח) וּקְשַׁרְתָּם, אֵלּוּ בִּקְשִׁירָה וְאֵין (במדבר טו לז) ״וַיֹּאמֶר״ בִּקְשִׁירָה, שֶׁהָיָה בַּדִּין: אִם (שמות יג ב) ״קַדֶּשׁ לִי״, (שמות יג יא) ״וְהָיָה כִּי יְבִיאֲךָ״, שֶׁאֵינָם בְּשִׁנּוּן – הֲרֵי הֵם בִּקְשִׁירָה, ״וַיֹּאמֶר״, שֶׁהוּא בְּשִׁנּוּן – אֵינוֹ דִין שֶׁיְּהֵא בִּקְשִׁירָה? תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם. אֵלּוּ בִּקְשִׁירָה וְאֵין ״וַיֹּאמֶר״ בִּקְשִׁירָה.
Pisqa’ 3595H:65-67; JN1:97-100.
1. “And bind them” (Dt.6:8)—
these words are to be bound [in the prayer-amulets],
but the words, “HASHEM said to Moses . . .
instruct them to make fringes” (Nu.15:37)”
are not to be bound
[despite being included in the Shema-liturgy]! 96Compare the parallel logical arguments of Pisqa’ 34.2.
Now, we might reason otherwise:
If the verses,
“Consecrate each Firstling to Me” (Ex.13:2), and
“When HASHEM has brought you into the Land . . .” (Ex.13:11)—
which are not included in the [liturgical] drill—
are indeed bound in the prayer-amulets,
shouldn’t it follow that
“HASHEM said to Moses” (Nu.15:37)—
which is included in [the text of] the drill—
also be bound [in the prayer-amulets]?
The Teaching states:
“And bind them” (Deut. 6:8)—
these words are to be bound in the prayer-amulets,
but “And HASHEM said” (Nu.15:37)
are not to be bound [in the prayer-amulets].
עֲדַיִן אֲנִי אוֹמֵר: אִם ״קַדֶּשׁ לִי״, ״וְהָיָה כִּי יְבִיאֲךָ״, שֶׁקְּדָמוּם מִצְווֹת אֲחֵרוֹת – הֲרֵי הֵם בִּקְשִׁירָה, עֶשֶׂר הַדִּבְּרוֹת, שֶׁלֹּא קְדָמוּם מִצְווֹת אֲחֵרוֹת – אֵינוֹ דִין שֶׁיְּהוּ בִּקְשִׁירָה? אָמַרְתָּ קַל וָחוֹמֶר הוּא: אִם ״וַיֹּאמֶר״ שֶׁהוּא בְּשִׁנּוּן – אֵינוֹ בִּקְשִׁירָה, עֶשֶׂר הַדִּבְּרוֹת שֶׁאֵינָם בְּשִׁנּוּן – אֵינוֹ דִין שֶׁלֹּא יְהוּ בִּקְשִׁירָה? הֲרֵי ״קַדֶּשׁ לִי״, ״וְהָיָה כִּי יְבִיאֲךָ״ יוֹכִיחוּ, שֶׁאֵינָם בְּשִׁנּוּן – וַהֲרֵי הֵם בִּקְשִׁירָה! וְהֵם יוֹכִיחוּ לַעֲשֶׂרֶת דִּבְּרוֹת, שֶׁאַף עַל פִּי שֶׁאֵינָם בְּשִׁנּוּן – שֶׁיְּהוּ בִּקְשִׁירָה! תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם – אֵלּוּ בִּקְשִׁירָה וְאֵין עֶשֶׂר דִּבְּרוֹת בִּקְשִׁירָה!
But I can still say:
“Consecrate each Firstling to Me” (Ex.13:2), and
“When HASHEM has brought you into the Land” (Ex.13:11)
are preceded by other commandments,
and are, indeed, to be bound [in the prayer-amulets].
Shouldn’t it, then, follow that
the Ten Utterances—
which are not preceded by other commandments—
are also to be bound [in the prayer-amulets]?
You can frame this logically:
If the verse,
“HASHEM said to Moses,” (Nu.15:37)—
which is included in the [text of] the drill—
is not bound [in the prayer-amulets],
shouldn’t it follow that
the Ten Utterances—
which are not included in [the text of] the drill—
should also not be bound in the prayer-amulets?
The verses,
“Consecrate each Firstling to Me” (Ex.13:2), and
“When HASHEM has brought you into the Land” (Ex.13:11),
illustrate the case of the Ten Utterances.
For even though [the Ten Utterances] are not included in [the text of] the drill,
shouldn’t they have been bound [in the prayer-amulets]!
The Teaching states:
“And bind them” (Dt.6:8)—
these verses must be bound[in the prayer-amulets],
but the Ten Utterances
need not be bound [in the prayer-amulets].
וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ – כֶּרֶךְ אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת, שֶׁהָיָה בַּדִּין: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד וְתֵן תְּפִלִּין בָּרֹאשׁ, מַה בָּרֹאשׁ אַרְבַּע טוֹטָפוֹת אַף בַּיָּד אַרְבַּע טוֹטָפוֹת! תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ – כֶּרֶךְ אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת.
2. “And bind them as a sign on your hand” (Dt.6:8)—
one parchment sheet (kerech)
with four inscriptions (totafot).
Now, one might have reasoned:
Since the Torah commands us to
place prayer-amulets on the hand and the head—
just as the prayer-amulet of the head
contains four inscriptions
[on separate sheets],
so, too, that of the hand
should have four inscriptions
[on separate sheets]!
[Nevertheless,] the Teaching states:
“And bind them as a sign on your hand” (Dt.6:8)—
one parchment containing four inscriptions!
אוֹ כְּשֵׁם שֶׁבַּיָּד כֶּרֶךְ אֶחָד אַף שֶׁל רֹאשׁ כֶּרֶךְ אֶחָד? תַּלְמוּד לוֹמַר וְהָיוּ לְטֹטָפֹת – טוֹטֶפֶת טוֹטָפוֹת, הֲרֵי אַרְבַּע טוֹטָפוֹת אֲמוּרוֹת. אוֹ יַעֲשֶׂה אַרְבָּעָה כִּיסִים שֶׁל אַרְבַּע טוֹטָפוֹת? תַּלְמוּד לוֹמַר (שמות יג ט): ״וּלְזִכָּרוֹן בֵּין עֵינֶיךָ״ – כִּיס אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת.
Or [one can reason]:
Just as the prayer-amulet of the hand
contains one sheet
[with four inscriptions],
so, too, that of the head
should contain one sheet
[with four inscriptions].
The Teaching records
[variant spellings of “inscription” as follows]:
“They shall be like an inscription (ttaft)” (Dt.6:8)—
[this defective spelling alludes to one inscription];
“They shall be like an inscription (totaft) (Dt.11:18)—
[this defective spelling alludes to a second inscription];
“They shall be like inscriptions (totafot; Ex.13:16)—
[this plural noun alludes to two more].
See? A total of four inscriptions is specified!
Or [perhaps]:
one should make four amulet-cases,
one for each of the four inscriptions?
The Teaching states:
“A mnemonic97Heb: zikkaron. Often translated “memorial.” before your eyes” (Ex.13:9)—
[since “mnemonic” is a singular noun],
the head-amulet has one case with four inscriptions.98=Mechilta Ishmael, paskha’ 17.
עַל יָדֶךָ – בְּגוֹבַהּ שֶׁבַּיָּד. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבַּיָּד, אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? הַדִּין נוֹתֵן: הוֹאִיל וְאָמְרָה תּוֹרָה תֵּן תְּפִלִּין בָּרֹאשׁ תֵּן תְּפִלִּין בַּיָּד, מַה בָּרֹאשׁ בְּגוֹבַהּ שֶׁבָּרֹאשׁ, אַף בַּיָּד בְּגוֹבַהּ שֶׁבַּיָּד.
3. “On your hand” (Dt.6:8)—
that is, on the bulge of the hand.99The reference is to the biceps on the upper arm.
You specify the bulge of the hand!
Or, perhaps:
“on your hand” means just that?
Reason dictates:
Just as the Torah commands us
to put prayer-amulets on the head and on the hand—
insofar as the head-amulet [must be placed]
on the bulge of the head,100Viz., the apex of the forehead.
so too the hand-amulet [must be placed]
on the bulge of the hand.101=Mechilta Ishmael, paskha’ 17.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַל יָדֶךָ – בְּגוֹבַהּ שֶׁל יָד, אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁל יָד אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: ״וְהָיָה לְךָ לְאוֹת עַל יָדֶךָ, לְךָ לְאוֹת, וְלֹא לַאֲחֵרִים לְאוֹת.
4. R. Eliezer says:
“On your hand” (Dt.6:8)—
on the bulge of the hand.
You specify the bulge of the hand!
Or, perhaps:
“on your hand” means just that?
The Teaching states:
“As a symbol102Hebrew: ‘ot. Often translated as “sign.” on your hand” (Dt.6:8)—
it shall convey meaning for you,
but not for others!
[Therefore, it should be under
the garment covering the bicep].103= Mechilta Ishmael, paskha’ 17.
רַבִּי יִצְחָק אוֹמֵר: בְּגוֹבַהּ שֶׁבַּיָּד. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבַּיָּד, אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה עַל לְבָבֶךָ״, דָּבָר שֶׁכְּנֶגֶד לִבְּךָ, וְאֵיזֶה? זֶה גוֹבַהּ שֶׁבַּיָּד.
R. Isaac says:
On the bulge of the hand.
You specify the bulge of the hand!
Or, perhaps:
“on your hand” means just that?
The Teaching states:
“And may these words . . .
be upon your heart” (Dt.6:6)—
that is, something opposite your heart.
And what is that?
The bulge of the hand,
[namely, the bicep]!104=Ibid.
עַל יָדֶךָ – זֶה שְׂמֹאל. אַתָּה אוֹמֵר זֶה שְׂמֹאל, אוֹ אֵינוֹ אֶלָּא יָמִין? אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (ישעיה מח יג): ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם״, וְאוֹמֵר (שופטים ה כו): ״יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ״, הָא אֵין יָדְךָ הָאָמוּר בְּכָל מָקוֹם אֶלָּא שְׂמֹאל!
4. “On your hand” (Dt.6:8).
This is the left hand.
You say this is the left!
Perhaps, it’s really the right?
Although there is no Scriptural proof,
there is a hint of it, namely:
“My hand established the Earth, My right hand spread out the skies” (Is.48:13).
And He says [of Yael’s assassination of Sisera]:
“Her hand reached for the tent-peg,
her right hand reached for the mallet (Judges 5:26).
See?
Wherever hand is stated without qualification, the meaning is the left!105= Ibid.
רַבִּי נָתָן אוֹמֵר: וּקְשַׁרְתָּם – וּכְתַבְתָּם, מַה כְּתִיבָה בְּיָמִין – אַף קְשִׁירָה בְּיָמִין.
6. Rabbi Nathan says:
“And bind them . . . and inscribe them” (Dt.6:8-9).
Just as inscribing is normally with the right hand,
so, too, binding is normally with the right hand [on to the left].
רַבִּי יוֹסֵי הֶחָרוּם אוֹמֵר: מָצִינוּ שֶׁאַף יָמִין קְרוּיָה יָד, שֶׁנֶּאֱמַר (בראשית מח יז): ״וַיַּרְא יוֹסֵף כִּי יָשִׁית אָבִיו יַד יְמִינוֹ עַל רֹאשׁ אֶפְרַיִם וַיֵּרַע בְּעֵינָיו וַיִּתְמֹךְ יַד אָבִיו לְהָסִיר אוֹתָהּ מֵעַל רֹאשׁ אֶפְרַיִם עַל רֹאשׁ מְנַשֶּׁה״, אִם כֵּן מַה תַּלְמוּד לוֹמַר עַל יָדֶךָ? לְהָבִיא אֶת הַגִּדֵּם, שֶׁיְּהֵא נוֹתֵן בַּיָּמִין.
R. Yose the Net-maker106Mechilta Ishmael, loc. cit.: “Abba Yose the Net-maker” says:
We find that even the right implies hand.
For it is said:
“And Joseph saw that his father extended his right hand toward the head of Ephraim. . .
And he lifted his father’s hand to shift it from the head of Ephraim
to the head of Menasseh” (Gn.48:17).
If so, why does the Teaching specify
“On your hand”? (Dt.6:8),
to address the case of the amputee
who should put the hand-amulet on his right
[stump with his left hand].107= Ibid.
וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֶיךָ, כָּל זְמַן שֶׁלַּיָּד בַּיָּד תֵּן שֶׁלָּרֹאשׁ בָּרֹאשׁ. מִכָּן אָמְרוּ: כְּשֶׁנּוֹתֵן תְּפִלִּין – נוֹתֵן שֶׁלַּיָּד תְּחִלָּה וְאַחַר כָּךְ שֶׁלָּרֹאשׁ, כְּשֶׁחוֹלֵץ – חוֹלֵץ שֶׁל רֹאשׁ תְּחִלָּה וְאַחַר כָּךְ שֶׁל יָד.
7. “And bind them as a symbol on your hand, and like an inscription between your eyes” (Dt.6:7-8).
As long as the hand-amulet is on the hand,
place the head-amulet on the head.
On this basis they taught:
When donning prayer-amulets,
he dons the hand-amulet first,
and afterward the head-amulet.
When removing them,
he removes the head-amulet first,
and afterward the hand-amulet.108= Ibid.
בֵּין עֵינֶיךָ – בְּגוֹבַהּ שֶׁבָּרֹאשׁ. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבָּרֹאשׁ, אוֹ בֵּין עֵינֶיךָ כְּמַשְׁמָעוֹ? הַדִּין נוֹתֵן: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד תֵּן תְּפִלִּין בָּרֹאשׁ, מַה בַּיָּד בְּגוֹבַהּ שֶׁבַּיָּד, אַף בָּרֹאשׁ בְּגוֹבַהּ שֶׁבָּרֹאשׁ. רַבִּי יְהוּדָה אוֹמֵר: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד תֵּן תְּפִלִּין בָּרֹאשׁ, מַה בַּיָּד מָקוֹם שֶׁרָאוּי לִטָּמֵא בְּנֶגַע אֶחָד, אַף בָּרֹאשׁ – מָקוֹם שֶׁרָאוּי לִטָּמֵא בְּנֶגַע אֶחָד.
8. “Between your eyes” (Dt.6:8)—
that is, on the highest part of the head.
Or, perhaps:
“between your eyes” means just that?
Reason dictates:
insofar as the Torah states that
one should don prayer-amulets on the hand
and prayer-amulets on the head—
just as “the hand” means
the bulge of the hand,
so too “the head” means
the bulge of the head.109= Ibid.
9. R. Judah says:
Insofar as the Torah states that
one should don prayer-amulets on the hand
and prayer-amulets on the head—
just as the head refers to
a spot on the head
capable of contracting a plague-sign,
so to the hand refers to
a spot on the arm
capable of contracting a plague-sign,
[such as white hairs appearing in a patch of discolored skin (Lv.13:3)].110= Ibid.