Template:Tefillin Seder HaParshiot: Difference between revisions

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# 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> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
# 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. <br/>
#  Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>
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) There are various approaches to understanding how this debate began. See Rav Menachem Mendel Kasher's essay in [https://hebrewbooks.org/pdfpager.aspx?req=51450&st=&pgnum=284 Torah Shleimah vol. 12 Miluim page 271]. Rav Kasher postulates that it's impossible for there to have been a break in the Mesorah due to persecution or the like and that in his opinion perhaps the order is not important on a Torah level. Only on a rabbinic level, the Chachamim sought to universalize the order of the Parshiot, similar to the Ritva's point about the Teruah on Rosh HaShanah 33a, and the debate is about what the decision was, due to the many leftover pairs of Tefillin from before the decision was made.</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
#  Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively.<ref>See Shu"t HaRama MiFano 107</ref> Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>

Latest revision as of 19:56, 21 July 2020

Arrangement of Paragraphs (Seder HaParshiot)

Shitah 1st 2nd 3rd 4th
Rashi & Rambam Kadesh Li Vehaya Ki Shema Vehaya Im
Rabbeinu Tam Kadesh Li Vehaya Ki Vehaya Im Shema
Shimusha Rabba Vehaya Im Shema Vehaya Ki Kadesh Li
Ra'avad Shema Vehaya Im Vehaya Ki Kadesh Li
  1. 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.[1] Rambam originally thought like Rabbenu Tam but then retracted and ruled like Rashi after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.[2]
  2. Two other orders exist, known as Shimusha Rabba Tefillin[3] and Raavad[4] which are the reverse of Rashi and Rabbenu Tam Tefillin, respectively.[5] Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.[6]
  1. ↑ 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) There are various approaches to understanding how this debate began. See Rav Menachem Mendel Kasher's essay in Torah Shleimah vol. 12 Miluim page 271. Rav Kasher postulates that it's impossible for there to have been a break in the Mesorah due to persecution or the like and that in his opinion perhaps the order is not important on a Torah level. Only on a rabbinic level, the Chachamim sought to universalize the order of the Parshiot, similar to the Ritva's point about the Teruah on Rosh HaShanah 33a, and the debate is about what the decision was, due to the many leftover pairs of Tefillin from before the decision was made.
  2. ↑ Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)
  3. ↑ as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba
  4. ↑ Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.
  5. ↑ See Shu"t HaRama MiFano 107
  6. ↑ Piskei Teshuvot 34:1
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