Rabbenu Tam Tefillin: Difference between revisions
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===The Truth=== | ===The Truth=== | ||
Due to the unresolved nature of the dispute between Rashi and Rabbenu Tam as to how to order the Parshiot, Shulchan Aruch (Orach Chaim 34:2) recommends that a God-fearing person wear both to satisify both opinions. As we do not know which is correct and which is not, one should have in mind/stipulate that "if Rashi's view is the truth (Emet), then the Rashi Tefillin should count as Tefillin and the Rabbeinu Tam ones should be ''retzuot be'alma'' (mere straps), and "if Rabbenu Tam's view is the Emet, then the Rabbeinu Tam Tefillin should count as Tefillin and the Rashi ones should be ''retzuot be'alma'' to avoid violating the prohibition of [[Bal Tosif]].<ref>Shulchan Aruch (Orach Chaim 34:2)</ref> | Due to the unresolved nature of the dispute between Rashi and Rabbenu Tam as to how to order the Parshiot, Shulchan Aruch (Orach Chaim 34:2) recommends that a God-fearing person wear both to satisify both opinions. As we do not know which is correct and which is not, one should have in mind/stipulate that "if Rashi's view is the truth (Emet), then the Rashi Tefillin should count as Tefillin and the Rabbeinu Tam ones should be ''retzuot be'alma'' (mere straps), and "if Rabbenu Tam's view is the Emet, then the Rabbeinu Tam Tefillin should count as Tefillin and the Rashi ones should be ''retzuot be'alma'' to avoid violating the prohibition of [[Bal Tosif]].<ref>Shulchan Aruch (Orach Chaim 34:2)</ref> | ||
At the same time, from a Kabbalistic perspective, there is actually no dispute at all, and they are, in fact, both Emet and mandated by the Torah. Accordingly, the stipulation should be modified with an additional clause that "If the Kabbalah is true, then they should both count as Tefillin.<ref>Ohr LeTzion 2:3:8</ref> Nevertheless, this modification is decried as a violation of "Bal Tosif" by those who are not as taken by this view.<ref>Yabia Omer vol. 9 OC 108:21. See Yalkut Yosef (Orach Chaim 34:1) at length in the footnotes</ref> | At the same time, from a Kabbalistic perspective, there is actually no dispute at all, and they are, in fact, both Emet and mandated by the Torah. Accordingly, the stipulation should be modified with an additional clause that "If the Kabbalah is true, then they should both count as Tefillin."<ref>Ohr LeTzion 2:3:8</ref> Nevertheless, this modification is decried as a violation of "Bal Tosif" by those who are not as taken by this view.<ref>Yabia Omer vol. 9 OC 108:21. See Yalkut Yosef (Orach Chaim 34:1) at length in the footnotes</ref> | ||
===Who Should Wear Rabbenu Tam Tefillin?=== | ===Who Should Wear Rabbenu Tam Tefillin?=== | ||
# Originally, primarily pious individuals had the practice of wearing both [[Tefillin]] of [[Rashi]] and Rabbenu Tam, and it would be haughty for a common person to attempt to mimic their practices. Nowadays, it is very common for people of a variety of levels of spiritual stature to wear them, so the issue of looking haughty or arrogant no longer applies.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the order of the donning, seif 2. Shulchan Aruch 34:2-3 rules that that the especially pious should wear both sets but adds that only one commonly known to be especially pious may do so, so as not to appear as arrogant in one's piety. However, many Acharonim write that since it has become the practice of many common people to wear both [[Tefillin]] of Rashi and Rabbenu Tam it is not considered an issue of arrogance to wear both pairs of [[Tefillin]]. See Aruch Hashulchan 34:5, Or LeTzion 2:3:8, 11, Yalkut Yosef (Orach Chaim 34:3), Halacha Brurah (Rabbi David Yosef, 34:1) for more sources. Sh"t Yabia Omer OC 3:4 writes that if one has this stringency he should remove the [[Rashi]] and place the Rabbeinu Tam before the [[kedusha]] of "uva litzion".<br/> | # Originally, primarily pious individuals had the practice of wearing both [[Tefillin]] of [[Rashi]] and Rabbenu Tam, and it would be haughty for a common person to attempt to mimic their practices. Nowadays, it is very common for people of a variety of levels of spiritual stature to wear them, so the issue of looking haughty or arrogant no longer applies.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the order of the donning, seif 2. Shulchan Aruch 34:2-3 rules that that the especially pious should wear both sets but adds that only one commonly known to be especially pious may do so, so as not to appear as arrogant in one's piety. However, many Acharonim write that since it has become the practice of many common people to wear both [[Tefillin]] of Rashi and Rabbenu Tam it is not considered an issue of arrogance to wear both pairs of [[Tefillin]]. See Aruch Hashulchan 34:5, Or LeTzion 2:3:8, 11, Yalkut Yosef (Orach Chaim 34:3), Halacha Brurah (Rabbi David Yosef, 34:1) for more sources. Sh"t Yabia Omer OC 3:4 writes that if one has this stringency he should remove the [[Rashi]] and place the Rabbeinu Tam before the [[kedusha]] of "uva litzion".<br/> | ||
