Menachot — Daf 34b

ת"ר לטטפת לטטפת לטוטפת הרי כאן ד' דברי רבי ישמעאל

ר"ע אומר אינו צריך טט בכתפי שתים פת באפריקי שתים

ת"ר יכול יכתבם על ד' עורות ויניחם בד' בתים בד' עורות ת"ל (שמות יג, ט) ולזכרון בין עיניך זכרון אחד אמרתי לך ולא ב' וג' זכרונות הא כיצד כותבן על ד' עורות ומניחן בד' בתים בעור אחד

ואם כתבן בעור אחד והניחן בד' בתים יצא וצריך שיהא ריוח ביניהן דברי רבי וחכ"א אינו צריך ושוין שנותן חוט או משיחה בין כל אחת ואחת ואם אין חריצן ניכר פסולות

תנו רבנן כיצד כותבן תפלה של יד כותבה על עור אחד ואם כתבה בארבע עורות והניחה בבית אחד יצא וצריך לדבק שנאמר (שמות יג, ט) והיה לך לאות על ידך כשם שאות אחת מבחוץ כך אות אחת מבפנים דברי ר' יהודה ר' יוסי אומר אינו צריך

א"ר יוסי ומודה לי ר' יהודה ברבי שאם אין לו תפילין של יד ויש לו שתי תפילין של ראש שטולה עור על אחת מהן ומניחה מודה היינו פלוגתייהו אמר רבא מדבריו של ר' יוסי חזר בו ר' יהודה

איני והא שלח רב חנניה משמיה דר' יוחנן תפלה של יד עושין אותה של ראש ושל ראש אין עושין אותה של יד לפי שאין מורידין מקדושה חמור' לקדושה קלה

ל"ק הא בעתיקתא הא בחדתתא ולמ"ד הזמנה מילתא היא דאתני עלייהו מעיקרא

ת"ר כיצד סדרן קדש לי והי' כי יביאך מימין שמע והי' אם שמוע משמאל

והתניא איפכא אמר אביי ל"ק כאן מימינו של קורא כאן מימינו של מניח והקורא קורא כסדרן:

אמר רב חננאל אמר רב החליף פרשיותיה פסולות אמר אביי לא אמרן

Our Rabbis taught: It is written, Letotefeth, letotefeth, and letotafoth,1 making four in all.2 So R. Ishmael. R. Akiba says, There is no need of that interpretation, for ‘tot’ means two in Katpi3 and ‘foth’ means two in Afriki.4 Our Rabbis taught: I might have said that one should write [the Scriptural portions] upon four pieces of parchment and put them in four compartments made out of four pieces of leather; the verse therefore says, And for a memorial between thine eyes:5 one memorial I commanded you, but not two or three memorials. How then should one do? One should write them upon four pieces of parchment and put them in four compartments made out of one piece of leather.6 If, however, one wrote them upon one parchment and put them in the four compartments,7 that is sufficient. There must be a blank space between each [portion]. So Rabbi; but the Sages say, This is not necessary. They agree, however, that between each there must be a line or a thread.8 And if the divisions [between the compartments] were not noticeable,9 they are invalid. Our Rabbis taught: How must one write them? The portions for the hand-tefillah10 one should write upon one piece of parchment; if one wrote them upon four pieces of parchment and put them in one compartment that is still valid. They must, however, be fastened together,11 for it is written, And it shall be for a sign unto thee upon thy hand12 and as outside it is one sign, so inside, too, it must be one sign. This is the opinion of R. Judah. But R. Jose says, This is not necessary. 13 Moreover, said R. Jose, R. Judah Berabbi14 concedes to me that if a man has no hand-tefillah but has two head-tefillahs, he may cover up one of them with a skin and place it [on his arm]. ‘Concede’, [you say,] but that is the very issue between them!15 — Raba answered, R. Jose's statement proves that R. Judah withdrew his opinion. Surely this cannot be, for R. Haninah sent [from Palestine] the following ruling in the name of R. Johanan: The hand-tefillah may be converted for use on the head but the head-tefillah may not be converted for use on the arm, for one may not bring down what is of a higher sanctity to a lower sanctity!16 — This is no difficulty, for one [ruling] refers to an old one17 and the other to a new one.18 And according to him who maintains that the mere designation [of a thing for a certain purpose] has a certain force,19 [we must say that the owner] had made a reservation with regard to it from the very outset.20 Our Rabbis taught: What is the order [of the four Scriptural portions in the head-tefillah]? ‘Sanctify unto Me’21 and ‘And it shall be when the Lord shall bring thee’22 are on the right, while ‘Hear’23 and ‘And it shall come to pass if ye shall hearken diligently’24 are on the left. But there has been taught just the reverse? — Abaye said, This is no contradiction, for in the one case25 the reference is to the right of the reader,26 whereas in the other it is to the right of the one that wears them; the reader thus reads them27 according to their order.28 R. Hananel said in the name of Rab, If a man reversed the order of the Scriptural portions, it is invalid. Abaye said, This is so defectively written, ,pyyk so that in each instance the word might be read in the singular, and once (Ex. XIII, 16) written plene, ,upyyk, which indicates the plural number,’ thus making a total of four. It must be noted that this Talmudic statement does not agree with the Masoretic text, for ,upyyk, written plene, is not to be found at all in our versions. V. Tosaf. s.v. ,pyyk. portion of Scripture. and allowed to harden, thus assuming the required form. other, and the parchment was so placed in the compartments that each portion occupied a separate compartment, and the blank spaces of the parchment corresponded with the spaces between the compartments. nevertheless concede to Rabbi that each portion must be separated and marked off from the others at least by a thread. Others explain: even when the four portions are in four separate compartments, each portion must be tied up with a thread. V. Sh. Mek. n. 4. from the outside. letters of the Name hsa ‘Almighty’, whereas the hand-tefillah bears only the last letter of this name; cf. infra 35b. In view of this ruling, then, how can it be said that both R. Judah and R. Jose agree that the head-tefillah may be converted for use upon the hand merely by covering it with a piece of leather? converting it for use upon the arm. case it may be converted for use on the arm. being used upon the arm. interpretation of the first Baraitha, which states the order from the reader's point of view, the sections occupy the following places: ‘Sanctify’ is on the extreme right, to the left of it is ‘And it shall be when the Lord shall bring thee’, next to it is ‘And it shall come to pass if ye shall hearken diligently’, and on the extreme left is ‘Hear’.