עירובין 97:1 — Soncino English Talmud

or whether the tefillin were new or old; so R. Meir. R. Judah forbids this in the case of new ones but permits it in that of old ones. It is quite clear, therefore, that one Master is of the opinion that a man does take unnecessary trouble, while the other Master holds that he does not. (Mnemonic: Shizi ‘azbi.) Now, however, that the father of Samuel son of R. Isaac learned: ‘Old ones are all those that have straps which are tied into a knot, while new ones are such as have straps that are not tied into a knot,’ all might be assumed to agree that no man would take unnecessary trouble. But why should not one fasten them with a loop? — R. Hisda replied: This proves that a loop is inadmissible in tefillin. Abaye replied: R. Judah follows his view, expressed elsewhere, that a loop is like a proper knot. The reason then is that a loop is like a proper knot, but if that had not been so one would presumably have been allowed to fasten them with a loop. But, it may be objected, did not R. Judah son of R. Samuel b. Shilath rule in the name of Rab: The shape of the knot of the tefillin is a halachah that was given to Moses at Sinai, and R. Nahman explained: Their ornamentation must be turned outwards? — One could make the loop similar to the prescribed knot. R. Hisda citing Rab ruled: If a man buys a supply of’ tefillin from a non-expert he must examine two tefillin of the hand and one of the head, or two of the head and one of the hand. But, whatever your explanation may be, a difficulty remains: If he bought them from one man, why should he not examine either three of the hand or three of the head, and if he bought them from two or three persons, should not each one require examination? The fact is that he bought them from one man, but it is necessary that his reputation shall be established in respect of those of the hand as well as those of the head. But can this be correct? purely Rabbah b. Samuel learned, ‘In the case of tefillin one examines three of the hand and of the head’, which means, does it not, either three of the hand or three of the head? — No, three, some of which must be of the hand and some of the head. But did not R. Kahana learn: In the case of tefillin one examines two of the hand and of the head? — This represents the view of Rabbi who laid down that if something has happened twice presumption is established. But if this represents the view of Rabbi, read the final clause: ‘The same procedure is followed in the case of the second packet and also in that of the third packet’; but if this represents the view of Rabbi, would he require the examination of a third packet? — Rabbi agrees in the case of packets since one usually buys them from two or three persons. But if so, should not even the fourth and even the fifth also require examination? — The law is so indeed, and the reason why ‘the third’ is mentioned is merely to indicate that no presumption is established. In fact, however, even a fourth or a fifth must also be examined. IF HE FOUND THEM ARRANGED IN PACKETS OR TIED UP IN BUNDLES etc. What is meant by PACKETS and what by BUNDLES? — Rab Judah citing Rab replied: Packets and bundles are practically the same thing but in packets the tefillin are packed In pairs while in bundles they are tied together promiscuously. HE SHALL WAIT BY THEM UNTIl IT IS DARK AND THEN BRING THEM IN. But why? Might he not bring them in, one pair at a time?- R. Isaac the son of R. Judah replied: It was explained to me by my father that if by bringing them in, one pair at a time, the entire stock could be transferred before sunset, he is to take them in, one pair at a time; otherwise HE SHALL WAIT BY THEM UNTIL IT IS DARK AND THEN BRING THEM IN. IN A TIME OF DANGER, HOWEVER, HE SHALL COVER THEM. AND PROCEED ON HIS WAY. But was it not taught: In a time of danger he carries them in small stages each of less than four cubits? — Rab replied: This is no difficulty since the former refers to the danger of heathens while the latter refers to that of highwaymen.50^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ

^ᵃnote:Concerning which it might be contended that no one would take the trouble to make amulets in the shape of tefillin.
^ᵇnote:Which are obviously proper tefillin duly prepared and used for the purpose.
^ᶜnote:R. Meir.
^ᵈnote:To make amulets in the shape of tefillin proper.
^ᵉnote:R. Judah.
^ᶠnote:Consisting of key letters in the statements that follow and their respective authorities. V. Hyman, Toledoth, p. 19.
^ᵍnote:The knot in [he shape of a letter of the alphabet (yod or daleth) prescribed for the tefillin
^ʰnote:Since the reason why new ones may not be carried on the head and arm to a place of safety on the Sabbath is not because they might be mere amulets but because not having the prescribed knot they cannot be worn, since no permanent knot may be made on the Sabbath.
^ⁱnote:Hence there is no need to provide against such a possibility in the case of zizith either.
^ʲnote:Instead of with a knot which is forbidden on the Sabbath.
^ᵏnote:Which is permitted and so render them fit for wear.
^ˡnote:Or ‘unfit’.
^ᵐnote:Lit., ‘which he said’.
^ⁿnote:And like the latter, is forbidden to be made on the Sabbath (cf. Shah. 113a).
^ᵒnote:Why a loop is inadmissible on the Sabbath in the straps of the tefillin
^ᵖnote:Sc. the right side of the letter.
^ᵠnote:Away from the person wearing them; all of which shows that the knot is all essential part of the tefillin. How then could it possibly be presumed that it could be replaced by a loop?
^ʳnote:Lit., ‘he makes a loop for them (the tefillin) similar to their knot’ in the shape of the prescribed letter.
^ˢnote:MS.M. omits the last two words.
^ᵗnote:For trading purposes.
^ᵘnote:If the three tefillin are found on examination to be properly written and prepared the seller is presumed to be all expert and the remainder of the supply may be regarded as valid tefillin.
^ᵛnote:Lit., ‘what is your desire?’
^ʷnote:Who has himself made them or bought them from the maker.
^ˣnote:Instead of two of the one and one of the other.
^ʸnote:Of course it should, since the validity of the goods of one seller is no proof of the validity of those of any other.
^ᶻnote:Why then is the number here increased to three?
^ᵃᵃnote:R. Kahana's ruling.
^ᵃᵇnote:Lit., ‘whose (view) is this’?’
^ᵃᶜnote:Cf. Yeb. 64b.
^ᵃᵈnote:This is assumed to mean that if he bought a number of packets each containing several pairs of tefillin, he need not examine more than three packets.
^ᵃᵉnote:Lit., ‘and if (this is the view of) Rabbi, has he (any need for examination of a) third?’
^ᵃᶠnote:That the examination of two is not enough to establish presumption.
^ᵃᵍnote:Cf. supra n. 1 mut. mut.
^ᵃʰnote:Since each bundle may have been bought from a different seller.
^ᵃⁱnote:Lit., ‘yes, thus also’.
^ᵃʲnote:In this particular case.
^ᵃᵏnote:By two that have passed the test.
^ᵃˡnote:oh,cm.
^ᵃᵐnote:,ufhrf.
^ᵃⁿnote:Lit., ‘when many are wrapped together’.
^ᵃᵒnote:Should he wait until dusk.
^ᵃᵖnote:Lit., ‘and they’ end’.
^ᵃᵠnote:During ‘he Sabbath.
^ᵃʳnote:The whole stock.
^ᵃˢnote:By resting at the end of each stage he avoids any continuous and uninterrupted carrying in the public domain along a distance of four cubits.
^ᵃᵗnote:MS.M. omits the last two words.
^ᵃᵘnote:Our Mishnah which, in a time of danger, exempts one from carrying the tefillin with him or, in the case of packets and bundles, from watching them until it gets dark.
^ᵃᵛnote:Lit., ‘stranger’, ‘foreigner sc. at a time of religious persecution when it is dangerous to be met by a heathen when in the act of wearing or protecting ritual appurtenances (cf. Rashi a.l. second interpretation).
^ᵃʷnote:The Baraitha which in the case of packets and bundles, instead of waiting and watching until it gets dark allows one to carry then, away by walking in small stages.
^ᵃˣnote:In which case it is dangerous to remain in the open field until it gets dark but quite safe to carry the packets or bundles to town in full daylight.