מנחות 35 — parallel

35:1

only [if he put] a portion that should be inside outside or what should be outside inside, but if he put what should be inside also inside or what should be outside also outside, it does not matter. Thereupon Raba said to him, Why is it that [the placing of] an inside portion outside or of an outside portion inside is not valid? It is, is it not, because that which should look out into the open does not do so, whilst that which should not look out into the open actually does so? Then, likewise, [the placing of] an outside portion also outside or an inside portion also inside [should also be invalid], since what should look out into the open on the right looks out on the left, and what should look out into the open on the left looks out on the right? We must rather say that there Is no such distinction. R. Hananel also said in the name of Rab, The underside of the tefillin is a law given to Moses at Sinai. Abaye said, The duct of the tefillin is also a law given to Moses at Sinai. Abaye also said, The shin of the tefillin is a law given to Moses at Sinai. The division [between the compartments] must reach as far as the stitches. But R. Dimi of Nehardea said, As long as it is noticeable it need not [reach as far as the stitches]. Abaye also said, The parchment [for the Scriptural portions] of the tefillin must be examined against a flaw, since we require the writing to be perfect and it would not be so [if it had a flaw]. But R. Dimi of Nehardea said, This is not necessary, for the pen would detect [any flaw]. R. Isaac said, That the straps [of the tefillin] must be black is a law given to Moses at Sinai. An objection was raised: The tefillin must be tied with straps of the same [material as the tefillin themselves.] The straps may be either green or black or white; but they should not be red because it is repellent, and also for another reason. R. Judah said, It is related of one of R. Akiba's disciples that he used to tie his tefillin with strips of blue wool, and R. Akiba made no comment. But is it possible that that righteous man actually saw his disciple do so and he did not prevent him? They said to him, He certainly did not see him do so, for had he seen him he would not have allowed him. It is related further of Hyrkanos the son of R. Eliezer b. Hyrkanos that he used to tie his tefillin with strips of purple wool, and he [R. Eliezer] made no comment. But is it possible that that righteous man actually saw his son do so and he did not prevent him? They said to him, He certainly did not see him do so, for had he seen him he would not have allowed him. Now it is stated here, at all events, [that the straps may be] either green or black or white! — This is no contradiction, for here it speaks of the outside of the strap and there of the inside. But if of the inside, how can it be repellent or give any ground for suspicion? — It might sometimes become twisted. A Tanna taught: That the tefillin must be square is a law given to Moses at Sinai. R. Papa said, [This refers to] the stitching and the diagonal. Shall we say that the following [Mishnah] supports this view? For we have learnt: If a man made his tefillin round, it is a danger and it is no fulfilment of the precept! — R. papa said, That [Mishnah] deals with the case where they were made round like a nut. R. Huna said, As long as the surface of the sides of the tefillin is whole they are valid. R. Hisda said, If two [sides] were split they are still valid; but if three, they are invalid. Said to him Raba, Your ruling that if two [sides] were split they are still valid is true only if [the rents were] not facing each other, but if they were facing each other they are invalid. And even if they were facing each other [they are invalid] only if they were new [tefillin], but if they were old it would not matter. Abaye asked R. Joseph, What is meant by new, and what by old? He replied, If when one stretches the leather it rebounds, it is old; otherwise it is new.

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35:2

Or else, if when one holds up the strap, [the box] hangs on to it, it is new; otherwise it is old. Abaye was once sitting before R. Joseph when the strap of his tefillin suddenly snapped. He thereupon asked R. Joseph, May one tie it together? He answered, The verse says, And thou shalt bind them, signifying that the binding shall be perfect. R. Aha the son of R. Joseph asked R. Ashi, May one sew it together, turning the seam on the inside?-He answered, Go and see how the people act. R. Papa said, Curtailed straps are still valid. But this is not correct; for since R. Hiyya's sons stated, Curtailed blue threads are valid, and curtailed hyssop twigs are valid, it is clear that only there [are they valid] since they are only accessories of precepts, but it is not so here, as [the straps] are accessories of holy things. Apparently there is a fixed length [for the strap], what then is the minimum length? — Rami b. Hama said in the name of Resh Lakish, To the middle finger. R. Kahana explained it, [To the middle finger] when bent, but R. Ashi explained it, [To the middle finger] when extended. Rabbah used to tie the knot at the back of his head and allow [the straps] to fall straight down [over his shoulders]. R. Aha b. Jacob used to tie the knot and then plait [the straps] together. Mar the son of Rabina used to do according to our custom. R. Judah the son of R. Samuel b. Shilath said in the name of Rab, The knot of the tefillin is a law given to Moses at Sinai. R. Nahman said, Their ornamentation should be on the outside. Once as R. Ashi was sitting before Mar Zutra the strap of his tefillin twisted round, whereupon Mar Zutra said to him, Is not the Master of the opinion that their ornamentation should be on the outside? He replied, [Yes, but] I did not notice it. It is written,’ And all the peoples of the earth shall see that the name of the Lord is called upon thee; and they shall be afraid of thee. It was taught: R. Eliezer the Great says, This refers to the tefillah of the head. And I will take away My hand, and thou shalt see My back. Said R. Hana b. Bizna in the name of R. Simeon the Pious, This teaches that the Holy One, blessed be He, showed Moses the knot of the tefillin. Rab Judah said, The knot of the tefillin should be placed high up, so that Israel be high up and not low down. Moreover, it should face the front, so that Israel be in front and not behind. R. Samuel b. Bidri said in the name of Rab (according to some, R. Aha Arika said it in the name of R. Huna, whilst according to others, R. Menashya said it in the name of Samuel), When must one recite the blessing over the tefillin? As soon as they have been put on. But this cannot be, for has not Rab Judah said in the name of Samuel that with regard to all precepts the blessing must be recited prior to the performance thereof? — Abaye and Raba both said, It means, from the time they have been put on until they have been tied.17

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