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Jewish men wear at least one pair of [[Tefillin]] every weekday. Both Tefillin Shel Rosh and Shel Yad contain four biblical passages (parshiot), the order of which is disputed primarily by [[Rashi]] and his grandson [[Rabbenu Tam]], resulting in "Rashi Tefillin" and "[[Rabbenu Tam Tefillin]]," each one written with the parshiot according to one of the two views. Due to the unresolved nature of the debate, the pious practice developed to wear each pair of Tefillin every day, in order to fulfill both opinions. There are also additional types of Tefillin, known as "[[Shimusha Rabba Tefillin]]" and "[[Ra'avad]] Tefillin that are worn by people of outstandingly pious nature.== Arrangement of Paragraphs (Seder HaParshiot) =={| class="wikitable"|- style="font-weight:bold; background-color:#ffce93;"! Shitah! 1st! 2nd! 3rd! 4th|-| style="font-weight:bold; background-color:#efefef;" | Rashi| Kadesh Li| Vehaya Ki| Shema| Vehaya Im|-| style="font-weight:bold; background-color:#efefef;" | Rabbeinu Tam| Kadesh Li| Vehaya Ki| Vehaya Im| Shema|-| style="font-weight:bold; background-color:#efefef;" | Shimusha Rabba| Vehaya Im| Shema| Vehaya Ki| Kadesh Li|-| style="font-weight:bold; background-color:#efefef;" | Ra'avad| Shema| Vehaya Im| Vehaya Ki| Kadesh Li|{Tefillin_Seder_HaParshiot}}# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were Rashi and his grandson Rabbenu Tam. Rashi held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow Rashi's opinion. <ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref># Some say that Shimusha Rabba and Raavad are only different from Rashi and Rabbenu Tam in the Shel Rosh, but they are exactly the same in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>
==The Truth==

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