Menachos 35
Summary
- An English-language *shiur* on Menachos 35 continues the *sugyos* of *tefillin* from the bottom of 34b, with anonymous sponsorship “לזכות הגמרא חתימה טובה for the מתפללים of BKNW and for all of כלל ישראל” and sponsorship by Henry Orlinsky “לזכר נשמת יחיאל מיכל בן חיים שניאור זלמן הלוי זכרונו לברכה, Milton Kramer.” The *shiur* sets out to define the order of the *parshiyos* and the validity of swapped *parshiyos*, and it repeatedly identifies multiple *halacha l’Moshe mi’Sinai* requirements specific to *tefillin*. The narration also gives practical and *halachic* guidance about black *retzuos*, the squareness and integrity of the *batim*, repairs when *retzuos* snap or are cut, and the placement and form of the *kesher* including its *daled* shape and where it sits on the head, while closing with sources about Hashem showing Moshe the *kesher* of *tefillin* and verses associating *tefillin shel rosh* with fear among the nations.
- An anonymous sponsor gives the sponsorship “לזכות הגמרא חתימה טובה for the מתפללים of BKNW and for all of כלל ישראל.” Henry Orlinsky sponsors “לזכר נשמת יחיאל מיכל בן חיים שניאור זלמן הלוי זכרונו לברכה, Milton Kramer,” with the wish that “His נשמה should have an עליה.” The *shiur* states it is in the middle of *tefillin* *sugyos* and that today’s and tomorrow’s *daf* remain focused on *tefillin*, including the order of *parshiyos*, several *halacha l’Moshe mi’Sinai*, the color of *retzuos*, the shape and damage-status of *batim*, snapping and fixing *retzuos*, the *kesher* and placement on the head, and eventually the *beracha* on *tefillin*.
- A *braisa* gives the *seder* of *parshiyos* as *Kadesh li* and *V’haya ki y’viacha* on the right and *Shema* and *V’haya im shamo’a* on the left, and a second *braisa* gives the reverse. Abaye resolves the contradiction by distinguishing “מימינו של קורא” from “מימינו של מניח,” and it adds that “והקורא, קורא כסדרן.” The *shiur* presents a major *machlokes rishonim* in which Rashi’s order is *Kadesh li*, *V’haya ki y’viacha*, *Shema Yisrael*, *V’haya im shamo’a*, while Rabbeinu Tam flips the last two *parshiyos* so that after *Kadesh li* and *V’haya ki y’viacha* it continues with *V’haya im shamo’a* and then *Shema Yisrael*.
- The *shiur* adds that Rabbeinu Tam also holds the *parshiyos* are inserted “מושכבות,” but it states that even those who are *machmir* to wear *tefillin d’Rabbeinu Tam* are not *machmir* for that insertion method. The narration attributes to Rav Moshe Feinstein a response to the Lubavitcher Rebbe that being *machmir* for every view would require “ninety-six pairs of *tefillin*,” and it attributes to Rav Moshe an additional concern about finding a scribe to write them with “כתב בית יוסף and not כתב אריז״ל,” while attributing to the Lubavitcher Rebbe the assurance “Don’t worry, I’ll find someone for you,” alongside the statement that Lubavitch and many *chassidim* are *makpid* to wear *tefillin d’Rabbeinu Tam*.
- The *shiur* cites *Shulchan Aruch* in סימן ל״ט that one who is not *ma’amin* in the mitzvah of *tefillin* is *pasul* to write *tefillin*, deriving from “וקשרתם וכתבתם” that “anyone who’s אינו בקישורא… is also אינו בכתיבא.” The *shiur* attributes to the *Yismach Moshe* on *Aggados HaShas* the view that someone who does not himself wear *tefillin d’Rabbeinu Tam* should not write them because “according to שיטת רבינו תם this person is never מקיים the מצוה of תפילין.” The *shiur* then states that most *acharonim* reject equating following a different *psak* in the *seder* with “אינו מאמין במצות תפילין.”
- The *shiur* reports a *machlokes* whether one recites *Shehecheyanu* when putting on *tefillin* the first time in one’s life, and it states that the Taz and the Shach discuss it. The *shiur* says it quotes in its own book (חלק א הלכה ל) that Rav Shlomo Zalman gave his children their *tefillin* as a gift only on the day of their *bar mitzvah* after earlier borrowed use, so they could recite *Shehecheyanu* as an expensive gift.
- The *shiur* attributes to the *Radbaz* the ruling that one should say *Shehecheyanu* even on *tefillin d’Rabbeinu Tam* because it is “לא גרע מכלים חדשים,” framing the *beracha* as tied to excitement and the acquisition of something significant rather than the *kiyum hamitzvah* alone. The narration states that the default position is not to recite *Shehecheyanu* for performing a mitzvah for the first time unless there is a specific tradition, and it gives examples of questions about *Shehecheyanu* on lighting Shabbos candles for the first time and on wearing *techeiles* for the first time. The *shiur* adds that *Shulchan Aruch* explicitly requires *Shehecheyanu* on a brand new *tallis*, and it notes common practice differences between buying suits frequently and buying *talleisim* less frequently.
- Rav Chananel says in the name of Rav that one who swaps the *parshiyos* makes the *tefillin* invalid. Abaye limits this to swapping an inner with an outer (“גוייתא לברייתא וברייתא לגוייתא”), while allowing swapping the two inners or the two outers (“גוייתא לגוייתא… וברייתא לברייתא… לית לן בה”) because the sections that must face the air still face the air. Rava challenges Abaye that the same reasoning should disqualify swapping the two outers as well, and the *shiur* states that Rav concludes “אלא לא שנא,” that any swap invalidates.
- Rav Chananel says in the name of Rav that “תיתורא דתפילין” is *halacha l’Moshe mi’Sinai*, and the *shiur* defines the *titura* as the bottom piece that closes the *tefillin*. Abaye says “מעברתא דתפילין” is *halacha l’Moshe mi’Sinai*, identifying it as the part of the *bayis* through which the *retzuah* passes. Abaye also says “שין של תפילין” is *halacha l’Moshe mi’Sinai* for *tefillin shel rosh*.
- The *shiur* states that the *charitzim* between the *batim* must reach “למקום התפר,” i.e., down to the base, and it attributes to Rav Dimi of Nehardea that once the separation is recognizable (“כיון דמינכר”) it need not reach all the way down.
- Abaye requires examining the *klaf* for defects lest there be a hole and “בעינא כתיבה תמה וליכא.” Rav Dimi of Nehardea says examination is unnecessary because writing itself tests it (“כי דמשיך לה בדק ליה”), since the scribe will feel a hole while writing.
- Rav Yitzchak states “רצועות שחורות הלכה למשה מסיני.” A *braisa* says *tefillin* are tied “במינן” and allows “בין ירוקות בין שחורות בין לבנות,” while ruling “אדומות לא יעשה מפני גנאי ודבר אחר,” and Rashi explains *genai* as suspicion the red is from his blood and “דבר אחר” as suspicion of blood from a *nidah* scenario. The *braisa* also records episodes of a תלמיד of רבי עקיבא tying with “לשון של תכלת” and הורקנוס tying with “לשון של ארגמן,” and it resolves the lack of protest by saying the sages did not see it and would not have allowed it.
- The *Gemara* reconciles black straps as *halacha l’Moshe mi’Sinai* by distinguishing “כאן מבפנים כאן מבחוץ,” requiring black on the outside while permitting other colors inside, and it answers the red concern by “זימנין דמתהפכן ליה” when straps may flip. The *shiur* notes that the *Gemara* does not state that the *batim* must be black, and it attributes to Tosafos on 35a that even white *batim* are *lechatchilah* acceptable, while attributing to the Rambam and the Rosh that black *batim* are *hidur mitzvah* for uniformity with the black straps.
- The *shiur* attributes to Tosafos in Shabbos 28b the view that blackening the *batim* is also *halacha l’Moshe mi’Sinai*, and it presents the *nafka minah* as whether blackening requires *lishmah*. The *shiur* cites *Shulchan Aruch* סימן ל״ג סעיף ד’ that it is good that blackening be done by a Jew *lishmah*, and it cites the Rema that *bedieved* a non-Jew’s blackening of *batim* is valid, while a non-Jew’s blackening of *retzuos* is *pasul bedieved* because black straps are part of the essential law.
- The *Gemara* teaches “תפילין מרובעות הלכה למשה מסיני,” and Rav Papa explains this applies “בתפרן ובאלכסונן,” requiring not only right angles but a true square rather than a rectangle. A *braisa* states “העושה תפילין עגולה סכנה ואין בה מצוה,” and Rashi explains the danger as banging one’s head on a doorway lintel so the *tefillin* strike the skull. Rav Papa limits that *braisa* by saying it refers to a nut-like shape (“כי אמגוזא”), not necessarily proving the exact geometric requirement.
- Rav Huna rules that *tefillin* remain valid as long as “פני טבלה” remains intact. Rav Chisda says if two compartments are damaged it is valid but if three are damaged it is invalid. Rav limits the “two are valid” case to damage that is not adjacent (“זה שלא כנגד זה”), while adjacent damage renders it invalid, and he limits that invalidity to new *tefillin* (“בחדתתא”) while older *tefillin* (“בעתיקתא”) are treated more leniently.
- Rav Yosef defines “עתיקתא” as leather that returns to its former shape after being pulled (“כי מתלי בה… והדר חלים”), and he gives an alternate definition in which if pulling by the *retzuah* causes snapping it indicates old, with Rashi explaining the test of holding the strap and whether the *tefillin* come along.
- When Abaye’s *retzuah* snapped, Rav Yosef forbids tying it based on “וקשרתם… שתהא קשירה תמה,” and Rashi explains this as requiring a beautiful knot with no extra knots in the strap, and alternatively as requiring a complete strap rather than a tied-together one. Rav Acha asks Rav Ashi about sewing the strap and turning the stitching inward, and Rav Ashi answers “פוק חזי מאי עמא דבר,” which Rashi interprets as instructing not to innovate because it is not customary. The *shiur* frames this as following *mesorah* and replacing straps rather than devising clever repairs.
- Rav Papa says “גרדומי רצועות כשירות,” but the *Gemara* rejects it by contrasting with בני רבי חייא’s statement that “גרדומי תכלת וגרדומי אזוב כשרין,” explaining that those are “תשמישי מצוה” whereas straps are “תשמישי קדושה” and therefore not comparable. The *shiur* presents an explanation that *tashmishei mitzvah* requirements are tied to *hidur* that is not permanently *me’akev*, while *tashmishei kedushah* have an essential *shiur*.
- The *Gemara* infers that *retzuos* have a required *shiur* and asks “וכמה שיעורייהו,” then brings Rami bar Chama in the name of Reish Lakish with the measure “עד אצבע צרדא,” and it reports that Rav Kahana and Rav Ashi demonstrate different interpretations of the span referenced. The *shiur* states Tosafos understands the *Gemara* as speaking about *tefillin shel yad* and attributes to Tosafos the practical standard for *tefillin shel rosh* that one strap end reaches the navel and the other reaches the heart, adding Tosafos’s remark “ושמא שום מדרש יש” to account for the widespread practice.
- Rava lets the straps hang behind him after tying. Rav Acha bar Yaakov ties and then folds or braids the hanging straps (“מתל להו”). Mar brei d’Ravina practices “כדהאידנא,” with straps hanging in front in the common manner described.
- Rav Yehuda the son of Rav Shmuel bar Sheilas says in the name of Rav that “קשר של תפילין הלכה למשה מסיני,” and the *shiur* identifies the required form as a *daled* with two customs, either a square form or a distinct *daled* shape. The *shiur* attributes to Rav Soloveitchik a position that people should change from the square to the regular *daled* because he held it is correct.
- Rav Nachman says “ונויין לבר,” requiring the beauty of the *tefillin* outward. When Rav Ashi’s strap inverted in front of Mar Zutra, Mar Zutra challenges him on “ונויין לבר,” and Rav Ashi responds “אדעתאי,” that he did not realize.
- The *shiur* cites “וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך,” and it brings the *braisa* that רבי אליעזר הגדול says this refers to “אלו תפילין שבראש.” The *shiur* attributes to the Gra the reading that the phrase is “תפילין שבראש” rather than “תפילין שעל הראש,” teaching that one must internalize the message and not merely wear them.
- The *shiur* cites “והסירותי את כפי וראית את אחורי,” and it quotes Rav Chana bar Bizna in the name of Rav Shimon Chasida that Hashem showed Moshe the *kesher* of *tefillin*. The *shiur* adds that the *Gemara* in Berachos states Hashem wears *tefillin*, with His *tefillin* containing “מי כעמך ישראל גוי אחד בארץ” paralleling “שמע ישראל ה' אלוהינו ה' אחד” in ours.
- Rav Yehuda rules the *kesher* must be “למעלה” so that “ישראל למעלה ולא למטה,” and it must not sit on the neck. The *shiur* gives a practical placement description that the top of the *kesher* sits on the bone with the bottom in the indentation beneath it. Rav Yehuda also requires it “כלפי פנים” so that “ישראל לפנים ולא לאחור,” meaning centered at the back of the head rather than off to the side.
- The *shiur* ends with the plan to continue the next day “with אמר רב שמואל בר בידרי.”
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