Menachot Daf 35 (מנחות דף ל״ה)
Daf: 35 | Amudim: 35a – 35b | Date: 14 Shevat 5786
📖 Breakdown
Amud Aleph (35a)
Segment 1
TYPE: גמרא
Conclusion of discussion about exchanging tefillin passages
Hebrew/Aramaic:
אֶלָּא גַּוָּיְיתָא לְבָרַיְיתָא וּבָרַיְיתָא לְגַוָּיְיתָא, אֲבָל גַּוָּיְיתָא לְגַוָּיְיתָא וּבָרַיְיתָא לְבָרַיְיתָא – לֵית לַן בַּהּ.
English Translation:
unless it is a case where one exchanges an inner passage for an outer one, e.g., he placed the passage of Exodus 13:11–16 to the right of Exodus 13:1–10, or an outer passage for an inner one, e.g., he placed the passage of Deuteronomy 11:13–21 to the right of Deuteronomy 6:4–9. But if one exchanges an inner passage for the other inner one, i.e., he exchanges Exodus 13:11–16 with Deuteronomy 6:4–9, or an outer passage for the other outer one, i.e., he exchanges Exodus 13:1–10 with Deuteronomy 11:13–21, we have no problem with it.
קלאוד על הדף:
This segment continues from the previous daf’s discussion about the order of the four passages in tefillin. The head tefillin contains four compartments, each holding one of the four Torah passages. The “outer” passages (Exodus 13:1-10 and Deuteronomy 11:13-21) are positioned on the outside of the tefillin, while the “inner” passages (Exodus 13:11-16 and Deuteronomy 6:4-9) are in the middle. The Gemara initially suggests that only swapping an inner for an outer (or vice versa) invalidates the tefillin, but swapping within the same category is acceptable.
Key Terms:
- גַּוָּיְיתָא (Gavayita) = Inner passages — the two Torah portions that sit in the inner compartments of the head tefillin
- בָּרַיְיתָא (Baraita) = Outer passages — the two Torah portions that sit in the outer compartments of the head tefillin
Segment 2
TYPE: קושיא ומסקנא
Rava’s challenge: Any exchange should invalidate
Hebrew/Aramaic:
אֲמַר לֵיהּ רָבָא: מַאי שְׁנָא גַּוָּיְיתָא לְבָרַיְיתָא וּבָרַיְיתָא לְגַוָּיְיתָא דְּלָא, דְּהָךְ דְּבָעֵי לְמִיחְזֵי אַוֵּירָא לָא קָא חָזְיָיא, וְהָא דְּלָא קָא בָעֵי לְמִיחְזֵי אַוֵּירָא קָא חָזְיָיא? בָּרַיְיתָא לְבָרַיְיתָא וְגַוָּיְיתָא לְגַוָּיְיתָא נָמֵי – הָךְ דְּבָעֲיָא לְמִיחְזֵי אַוֵּירָא דְּיָמִין קָא חָזְיָא אַוֵּירָא דִּשְׂמֹאל, וְדִשְׂמֹאל קָא חָזְיָא אַוֵּירָא דְּיָמִין! אֶלָּא לָא שְׁנָא.
English Translation:
Rava said to Abaye: What is different about the cases of exchanging an inner passage for an outer one, and an outer passage for an inner one, such that the phylacteries are not fit? The reason is that this passage, which needs to see the air, i.e., to be placed on the outer side, does not see it, and that passage, which does not need to see the air, does see it. But in a case where one exchanges an outer passage for the other outer one or an inner passage for the other inner one, it should be unfit as well, as this passage, which needs to see the air of the right side, sees the air of the left side, and that passage, which requires to see the air of the left side, sees the air of the right side. Rather, there is no difference between any of these cases, and any change in the order renders the phylacteries unfit.
קלאוד על הדף:
Rava challenges the previous distinction. The reasoning for invalidating inner/outer swaps was that certain passages need to “see the air” (be exposed on the outer side). But Rava points out that even within the same category, each passage has a specific position—right or left. If you swap the two outer passages, the one meant to be on the right now faces left, and vice versa. The same logic applies to inner passages. Therefore, Rava concludes that any change in the prescribed order invalidates the tefillin, with no distinction between types of exchanges.
Key Terms:
- אַוֵּירָא (Avira) = Air — here referring to being positioned on the exposed outer side of the tefillin
- לָא שְׁנָא (La shna) = There is no difference — a conclusion that a proposed distinction does not hold
Segment 3
TYPE: הלכתא למשה מסיני
Multiple halakhot leMoshe miSinai regarding tefillin construction
Hebrew/Aramaic:
וְאָמַר רַב חֲנַנְאֵל, אָמַר רַב: תִּיתּוּרָא דִּתְפִילִּין הֲלָכָה לְמֹשֶׁה מִסִּינַי. אָמַר אַבָּיֵי: מַעְבַּרְתָּא דִּתְפִילִּין הֲלָכָה לְמֹשֶׁה מִסִּינַי. וְאָמַר אַבָּיֵי: שִׁי״ן שֶׁל תְּפִילִּין הֲלָכָה לְמֹשֶׁה מִסִּינַי.
English Translation:
§ And Rav Ḥananel says that Rav says: The requirement to have the titora of phylacteries, i.e., the base of phylacteries upon which the compartments rest, is a halakha transmitted to Moses from Sinai. Abaye said: The requirement to have the ma’ebarta of phylacteries, i.e., the passageway through which the straps are inserted, is a halakha transmitted to Moses from Sinai. And Abaye says: The requirement to have a letter shin protruding on the phylacteries of one’s head, which is achieved by pressing the hide into the shape of that letter, is a halakha transmitted to Moses from Sinai.
קלאוד על הדף:
The Gemara now enumerates several structural requirements for tefillin that derive from oral tradition given to Moses at Sinai rather than from scriptural interpretation. The titora is the base platform of the tefillin upon which the compartments rest. The ma’ebarta is the loop or passageway through which the strap is threaded. The letter shin, embossed on both sides of the head tefillin (one with three branches, one with four), is another Sinaitic requirement. These details, while essential to valid tefillin, are not written in the Torah.
Key Terms:
- תִּיתּוּרָא (Titora) = The base of the tefillin upon which the compartments rest
- מַעְבַּרְתָּא (Ma’ebarta) = The passageway or loop through which the tefillin straps are inserted
- שִׁי״ן (Shin) = The Hebrew letter shaped on the outside of the head tefillin
Segment 4
TYPE: מחלוקת
Dispute about furrows reaching the stitching
Hebrew/Aramaic:
וְצָרִיךְ שֶׁיַּגִּיעַ חָרִיץ לִמְקוֹם הַתֶּפֶר, רַב דִּימִי מִנְּהַרְדְּעָא אָמַר: כֵּיוָן דְּמִנְּכַר, לָא צְרִיךְ.
English Translation:
Abaye further says: And there is a requirement that the furrow between each of the compartments of phylacteries of the head reach the place of the stitches, i.e., the titora, to which the compartments are sewn. Rav Dimi of Neharde’a says: Once it is noticeable that there is a furrow between each of the compartments, it is not necessary for them to reach all the way to the titora.
קלאוד על הדף:
The head tefillin has four separate compartments for the four passages. Between each compartment, there is a furrow (groove) that visually and physically separates them. Abaye holds that this furrow must extend all the way down to the base where the compartments are stitched. Rav Dimi of Neharde’a offers a more lenient view: as long as the furrows are noticeable and the compartments appear distinct, the furrows need not reach all the way to the stitching. This is a practical dispute about the manufacturing standards for tefillin.
Key Terms:
- חָרִיץ (Charitz) = Furrow or groove — the visible separation between compartments in head tefillin
- תֶּפֶר (Tefer) = Stitching — where the compartments are sewn to the base
Segment 5
TYPE: מחלוקת
Dispute about examining parchment before writing
Hebrew/Aramaic:
וְאָמַר אַבָּיֵי: הַאי קִילְפָּא דִּתְפִילִּין צָרִיךְ לְמִיבְדְּקֵיהּ, דְּדִילְמָא אִית בַּהּ רֵיעוּתָא, וּבָעֵינָא כְּתִיבָה תַּמָּה וְלֵיכָּא. רַב דִּימִי מִנְּהַרְדְּעָא אָמַר: לָא צְרִיךְ, קוּלְמוֹסָא בָּדֵיק לַהּ.
English Translation:
And Abaye says: With regard to this parchment upon which one writes the passages of phylacteries, the scribe must examine it before writing, as perhaps it has a flaw, i.e., a perforation, and complete writing is required, and that requirement would not be fulfilled if a letter were perforated. Rav Dimi of Neharde’a says: No prior examination is required; rather, the quill examines it as one writes, as any perforation which the ink covers is disregarded.
קלאוד על הדף:
The requirement of “ketiva tama” (complete writing) means that the letters in tefillin must be whole and unbroken. Abaye is concerned that a scribe might unknowingly write on parchment with a tiny hole, causing a letter to have a gap. Therefore, he requires pre-examination of the parchment. Rav Dimi disagrees, offering a practical solution: if the quill writes over a spot and the ink covers it completely, the hole is insignificant. In effect, the act of writing itself serves as the examination. This dispute reflects a tension between ideal caution and practical workflow.
Key Terms:
- קִילְפָּא (Kilpa) = Parchment — the writing surface for tefillin passages
- כְּתִיבָה תַּמָּה (Ketiva tama) = Complete writing — the requirement that letters be whole and unbroken
- קוּלְמוֹס (Kulmos) = Quill — the writing instrument used by scribes
Segment 6
TYPE: קושיא
Rabbi Yitzchak’s statement about black straps and a contradiction from a baraita
Hebrew/Aramaic:
אָמַר רַבִּי יִצְחָק: רְצוּעוֹת שְׁחוֹרוֹת הֲלָכָה לְמֹשֶׁה מִסִּינַי. מֵיתִיבִי: תְּפִילִּין אֵין קוֹשְׁרִין אוֹתָן אֶלָּא בְּמִינָן, בֵּין יְרוּקּוֹת בֵּין שְׁחוֹרוֹת בֵּין לְבָנוֹת, אֲדוּמּוֹת לֹא יַעֲשֶׂה, מִפְּנֵי גְּנַאי וְדָבָר אַחֵר.
English Translation:
Rabbi Yitzḥak says: The requirement that the straps of the phylacteries be black is a halakha transmitted to Moses from Sinai. The Gemara raises an objection from a baraita: One may tie phylacteries only with straps of their same type, i.e., the straps must be made from hide, and it does not matter whether they are green, or black, or white. Nevertheless, one should not make red straps, because this is deprecatory to him, as it looks like he has wounds on his head, and also due to something else, i.e., lest people suspect him of engaging in sexual intercourse with a menstruating woman and getting blood on the straps.
קלאוד על הדף:
Rabbi Yitzchak states that black straps for tefillin are a halakha leMoshe miSinai—an oral tradition from Sinai. But the Gemara immediately challenges this with a baraita that permits straps of various colors: green, black, or white. Only red is prohibited, for two reasons: (1) it looks like he has wounds (gena’i—deprecatory appearance), and (2) “another matter” (davar acher)—a euphemism suggesting suspicion of improper relations with a menstruating woman. This apparent contradiction between Rabbi Yitzchak and the baraita will be resolved in the following segments.
Key Terms:
- רְצוּעוֹת שְׁחוֹרוֹת (Retzu’ot shchorot) = Black straps — the straps used to bind tefillin
- גְּנַאי (Genai) = Deprecatory/disgraceful — an appearance that brings shame
- דָּבָר אַחֵר (Davar acher) = Another matter — a Talmudic euphemism, here for suspicion of improper relations
Segment 7
TYPE: אגדתא
Story of Rabbi Akiva’s student tying tefillin with tekhelet
Hebrew/Aramaic:
אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה בְּתַלְמִידוֹ שֶׁל רַבִּי עֲקִיבָא שֶׁהָיָה קוֹשֵׁר תְּפִילָּיו בִּלְשׁוֹנוֹת שֶׁל תְּכֵלֶת, וְלָא אָמַר לוֹ דָּבָר. אִיפְשָׁר אוֹתוֹ צַדִּיק רָאָה תַּלְמִידוֹ וְלֹא מִיחָה בּוֹ? אָמַר לוֹ: הֵן, לֹא רָאָה אוֹתוֹ, וְאִם רָאָה אוֹתוֹ לֹא הָיָה מַנִּיחוֹ.
English Translation:
The Gemara cites the continuation of that baraita. Rabbi Yehuda said: There was an incident involving Rabbi Akiva’s student, who would tie his phylacteries with strips of sky-blue wool rather than hide, and Rabbi Akiva did not say anything to him. Is it possible that that righteous man saw his student doing something improper and he did not object to his conduct? Another Sage said to Rabbi Yehuda: Yes, it is possible that the student acted improperly, as Rabbi Akiva did not see him, and if he had seen him, he would not have allowed him to do so.
קלאוד על הדף:
The baraita brings a narrative about a student of Rabbi Akiva who used strips of sky-blue wool (tekhelet) instead of leather straps for his tefillin. The question is raised: how could the great Rabbi Akiva have allowed such a deviation? The answer given is that Rabbi Akiva simply did not witness this practice. Had he seen it, he would certainly have corrected his student. This passage establishes that straps must be leather (“of their same type”), and even prestigious materials like tekhelet wool are unacceptable as substitutes.
Key Terms:
- תְּכֵלֶת (Tekhelet) = Sky-blue wool — the special dye used for tzitzit, here improperly used for tefillin straps
- מִיחָה (Micha) = Objected/protested — the obligation of a teacher to correct errant behavior
Segment 8
TYPE: אגדתא
Parallel story of Hyrcanus using purple wool strips
Hebrew/Aramaic:
מַעֲשֶׂה בְּהוּרְקָנוֹס בְּנוֹ שֶׁל רַבִּי אֱלִיעֶזֶר בֶּן הוּרְקָנוֹס, שֶׁהָיָה קוֹשֵׁר תְּפִילָּיו בִּלְשׁוֹנוֹת שֶׁל אַרְגָּמָן, וְלֹא אָמַר לוֹ דָּבָר. אִיפְשָׁר אוֹתוֹ צַדִּיק רָאָה בְּנוֹ וְלֹא מִיחָה בּוֹ? אָמְרוּ לוֹ: הֵן, לֹא רָאָה אוֹתוֹ, וְאִם רָאָה אוֹתוֹ לֹא הָיָה מַנִּיחוֹ.
English Translation:
The baraita continues: There was an incident involving Hyrcanus, the son of Rabbi Eliezer ben Hyrcanus, who would tie his phylacteries with strips of purple wool, and his father did not say anything to him. Is it possible that that righteous man saw his son doing something improper and he did not object to his conduct? The Sages said to him: Yes, it is possible that his son acted improperly, as Rabbi Eliezer did not see him, and if he had seen him, he would not have allowed him to do so. This concludes the baraita.
קלאוד על הדף:
A parallel incident is recorded about Hyrcanus, son of the great Tanna Rabbi Eliezer ben Hyrcanus. Hyrcanus used purple wool (argaman) strips for his tefillin. Again, the question is raised: could Rabbi Eliezer have permitted this? And again, the answer is that Rabbi Eliezer was unaware of his son’s practice. Both stories reinforce the same principle: regardless of how prestigious or beautiful an alternative material might be, tefillin straps must be made of leather.
Key Terms:
- הוּרְקָנוֹס (Hyrcanus) = Son of Rabbi Eliezer ben Hyrcanus, known for various incidents in rabbinic literature
- אַרְגָּמָן (Argaman) = Purple wool — an expensive, royal dye, here improperly used for tefillin straps
Segment 9
TYPE: תירוץ
Resolution: Black straps on outside, any color on inside
Hebrew/Aramaic:
קָתָנֵי מִיהָא, בֵּין יְרוּקּוֹת בֵּין שְׁחוֹרוֹת וּבֵין לְבָנוֹת. לָא קַשְׁיָא: כָּאן – מִבִּפְנִים, כָּאן – מִבַּחוּץ.
English Translation:
The Gemara explains the objection from the baraita: In any event, the baraita teaches that it does not matter whether the straps are green, or black, or white, whereas Rabbi Yitzḥak maintains that it is a halakha transmitted to Moses from Sinai that the straps of the phylacteries must be black. The Gemara answers that it is not difficult. Here, the baraita is referring to the inside of the straps, which touch the body. These may be any color other than red. Conversely, there, when Rabbi Yitzḥak says that the straps of the phylacteries must be black, he is speaking of the outside of the straps.
קלאוד על הדף:
The Gemara resolves the apparent contradiction between Rabbi Yitzchak (black straps are required from Sinai) and the baraita (green, black, or white are all acceptable). The key is distinguishing between the two sides of the strap. The outer, visible side—which faces outward when worn—must be black according to the halakha leMoshe miSinai. The inner side, which touches the body and is not visible, may be any color except red. This distinction harmonizes both sources.
Key Terms:
- מִבִּפְנִים (Mibifnim) = From inside — the inner side of the strap that touches the body
- מִבַּחוּץ (Mibachutz) = From outside — the outer, visible side of the strap
Segment 10
TYPE: קושיא ותירוץ
Challenge about red on the inside, and resolution
Hebrew/Aramaic:
אִי מִבִּפְנִים, מַאי גְּנַאי וְדָבָר אַחֵר אִיכָּא? זִימְנִין דְּמִתְהַפְכִין לֵיהּ.
English Translation:
The Gemara raises a difficulty: If the baraita is discussing the inside of the straps, what deprecatory matter or problem of something else is there with straps that are red on the inside? After all, this side is not seen. The Gemara answers: Sometimes his straps become reversed, and therefore these concerns are applicable.
קלאוד על הדף:
If red is prohibited only because of how it appears to others (looks like wounds, or raises suspicion), why would this apply to the inner side that nobody sees? The Gemara answers practically: straps can flip over during wear. The inner side may accidentally become visible, at which point the red color would create the problematic appearances mentioned. Therefore, even the inner side should not be red, though other colors (green, white) are permitted there.
Key Terms:
- מִתְהַפְכִין (Mithapkhin) = Become reversed/flipped — when the inner side of a strap accidentally shows outward
Segment 11
TYPE: הלכתא למשה מסיני
Tefillin must be square
Hebrew/Aramaic:
תָּנָא: תְּפִילִּין מְרוּבָּעוֹת – הֲלָכָה לְמֹשֶׁה מִסִּינַי. אָמַר רַב פָּפָּא: בְּתִפְרָן וּבַאֲלַכְסוֹנָן.
English Translation:
It is taught in a baraita: The requirement that phylacteries be square is a halakha transmitted to Moses from Sinai. Rav Pappa says about this halakha: Square means along their seams and their diagonals, i.e., they must be perfectly square where the compartments are sewn to the titora.
קלאוד על הדף:
Another halakha leMoshe miSinai: tefillin must be square. Rav Pappa elaborates that “square” is a precise geometric requirement. The tefillin must be square both along their seams (the edges where they are stitched) and along their diagonals (meaning the diagonals should be equal, which only occurs in a true square). This means not approximately square, but geometrically perfect squares. The requirement applies particularly to the base and the compartment area.
Key Terms:
- מְרוּבָּעוֹת (Meruba’ot) = Square — the required geometric shape of tefillin
- תִפְרָן (Tifran) = Their seams — the stitched edges of the tefillin
- אֲלַכְסוֹנָן (Alakhsonan) = Their diagonals — the diagonal measurements that must be equal for a true square
Segment 12
TYPE: ראיה ודחיה
Attempted proof from mishna about round tefillin
Hebrew/Aramaic:
לֵימָא מְסַיַּיע לֵיהּ: הָעוֹשֶׂה תְּפִילָּתוֹ עֲגוּלָּה – סַכָּנָה וְאֵין בָּהּ מִצְוָה. אָמַר רַב פָּפָּא: מַתְנִיתִין דַּעֲבִידָא כִּי אַמְגּוּזָא.
English Translation:
The Gemara suggests: Let us say that a mishna supports this opinion (Megilla 24b): One who fashions his phylacteries in a round shape exposes himself to danger, and it does not enable him to fulfill the mitzva of phylacteries. Rav Pappa said: This is no support, as one can say that the mishna is referring to phylacteries that are fashioned like a nut, i.e., their underside is rounded, and therefore there is a danger that if he strikes his head on a wall the underside will press into his head and injure him. By contrast, if the underside is flat one might have thought that it is fit despite the fact that it is not square. Therefore, the baraita teaches that phylacteries must be square.
קלאוד על הדף:
The Gemara tries to support the square requirement from a mishna in Megilla that states round tefillin are dangerous and invalid. Rav Pappa rejects this support. The mishna’s “round” refers to nut-shaped tefillin—rounded underneath like a dome. The danger is physical: if you bump your head against a wall, the rounded underside presses painfully into your skull. But this doesn’t prove tefillin must be square; it only proves the bottom must be flat. The baraita’s explicit requirement of “square” is needed to teach that even flat-bottomed tefillin must be perfectly square, not merely rectangular or irregular.
Key Terms:
- עֲגוּלָּה (Agula) = Round — a shape that is prohibited for tefillin
- אַמְגּוּזָא (Amguza) = Like a nut — rounded on the bottom like a walnut
- סַכָּנָה (Sakana) = Danger — here, physical danger from the shape pressing into one’s head
Segment 13
TYPE: מחלוקת
Dispute about torn compartment walls
Hebrew/Aramaic:
אָמַר רַב הוּנָא: תְּפִילִּין, כָּל זְמַן שֶׁפְּנֵי טַבְלָא קַיֶּימֶת – כְּשֵׁירוֹת. רַב חִסְדָּא אָמַר: נִפְסְקוּ שְׁתַּיִם – כְּשֵׁירוֹת, שָׁלֹשׁ – פְּסוּלוֹת.
English Translation:
§ Rav Huna says: With regard to phylacteries of the head, as long as the surface of outer hide is intact, i.e., it is not torn, they are fit, even if the hide between the compartments has torn. Rav Ḥisda says: If two of the walls between the compartments tore, such phylacteries are fit, but if three of these inner walls tore, they are unfit.
קלאוד על הדף:
The head tefillin has four compartments separated by three internal walls. What happens if these walls tear? Rav Huna takes a lenient position: as long as the outer surface (the visible exterior) remains intact, the tefillin are valid even if the internal walls are damaged. Rav Chisda offers a more nuanced rule: if two walls tear, the tefillin remain fit; if three tear, they are unfit. This distinction reflects concern that with three torn walls, the four compartments effectively merge into one, losing the essential structure of head tefillin.
Key Terms:
- פְּנֵי טַבְלָא (Penei tavla) = Surface of the board — the outer visible surface of the tefillin
- נִפְסְקוּ (Nifseku) = Tore/were cut — referring to the internal walls between compartments
Segment 14
TYPE: תירוץ
Rava’s qualifications: Adjacent walls and new vs. old tefillin
Hebrew/Aramaic:
אָמַר רָבָא: הָא דְּאָמְרַתְּ שְׁתַּיִם כְּשֵׁירוֹת, לָא אֲמַרַן אֶלָּא זֶה שֶׁלֹּא כְּנֶגֶד זֶה, אֲבָל זֶה כְּנֶגֶד זֶה – פְּסוּלוֹת. וְזֶה כְּנֶגֶד זֶה נָמֵי לָא אֲמַרַן אֶלָּא בְּחַדְתָּתָא, אֲבָל בְּעַתִּיקָתָא לֵית לַן בַּהּ.
English Translation:
Rava said: Concerning that which you said, that if two of the walls between the compartments tore they are fit, we said this only if the inner walls that tore are not aligned with each other, i.e., they are not adjacent to one another. But if the torn walls are aligned with each other, the phylacteries are unfit. And furthermore, even in a case where the torn walls are aligned with each other, we said that they are unfit only with regard to new phylacteries, as the hide is certainly defective. But with regard to old phylacteries, we have no problem with it, as they tore due to aging.
קלאוד על הדף:
Rava adds two important qualifications to Rav Chisda’s ruling. First, “two walls torn” is only acceptable if they are not adjacent. If two adjacent walls tear, the compartments essentially merge, which is problematic. Second, even adjacent tears are only disqualifying in new tefillin, where the tear indicates a manufacturing defect. In old tefillin, the leather naturally degrades with age, so tears indicate normal wear rather than inherent flaws. Old tefillin with adjacent tears remain fit.
Key Terms:
- זֶה כְּנֶגֶד זֶה (Zeh keneged zeh) = Aligned/adjacent to each other — when the torn walls are next to one another
- חַדְתָּתָא (Chadtata) = New — referring to recently made tefillin
- עַתִּיקָתָא (Atikta) = Old — referring to tefillin that have aged through use
Segment 15
TYPE: גמרא
Defining new versus old tefillin
Hebrew/Aramaic:
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: הֵיכִי דָּמְיָין חַדְתָּתָא, וְהֵיכִי דָּמְיָין עַתִּיקָתָא? אֲמַר לֵיהּ: כֹּל הֵיכָא כִּי מִיתְּלֵי בֵּיהּ בְּשִׁלְחָא וַהֲדַר חָלֵים – עַתִּיקָתָא, וְאִידַּךְ – חַדְתָּתָא.
English Translation:
Abaye said to Rav Yosef: What are the circumstances of new phylacteries, and what are the circumstances of old phylacteries? Rav Yosef said to him: In any case where if one holds the hide and pulls it, it returns to its place [ḥaleim], these phylacteries are considered old; and in the other case, where hide that was pulled does not return to its place, they are considered new.
קלאוד על הדף:
Abaye asks Rav Yosef for a practical test to distinguish new tefillin from old. Rav Yosef provides a physical test: pull on the leather. If it stretches and then springs back to its original position, the leather is old and supple from use. If it doesn’t spring back, the leather is new and stiff. Old leather becomes more elastic over time. This test determines whether tears indicate manufacturing defects (new) or natural aging (old), affecting whether the tefillin remain fit.
Key Terms:
- שִׁלְחָא (Shilcha) = Pulling/stretching — the physical test for leather age
- חָלֵים (Chaleim) = Returns to its place — when stretched leather springs back, indicating age and suppleness
Amud Bet (35b)
Segment 1
TYPE: גמרא
Alternative test for new versus old tefillin
Hebrew/Aramaic:
וְאִי נָמֵי כֹּל הֵיכִי דְּכִי מִיתְּלֵי בֵּיהּ בְּמִתְנָא אַתְיֵיהּ אַבָּתְרֵיהּ – חַדְתָּתָא, וְאִידָּךְ – עַתִּיקָתָא.
English Translation:
Alternatively, in any case where if the phylacteries are hanging by the strap the compartment follows the strap, i.e., it remains attached, these phylacteries are considered new; and in the other case, where the phylacteries would fall off, they are considered old.
קלאוד על הדף:
Rav Yosef offers an alternative test for determining whether tefillin are new or old. Hang the tefillin by their strap. If the compartment box stays firmly attached to the strap and follows it (doesn’t separate), the tefillin are new—the leather is still stiff and the connection tight. If the box would fall away from the strap, the connection has loosened with age, indicating old tefillin. This provides another practical method for the same determination.
Key Terms:
- מִתְנָא (Mitna) = Strap — the leather strap by which tefillin are hung
- אַתְיֵיהּ אַבָּתְרֵיהּ (Atyei abatrei) = Follows after it — remains attached and moves with the strap
Segment 2
TYPE: מעשה
Abaye’s torn strap and the requirement for complete binding
Hebrew/Aramaic:
אַבָּיֵי הֲוָה יָתֵיב קַמֵּיהּ דְּרַב יוֹסֵף, אִיפְּסִיק לֵיהּ רְצוּעָה דִּתְפִילֵּי, אֲמַר לֵיהּ: מַהוּ לְמִיקְטְרֵיהּ? אֲמַר לֵיהּ: ״וּקְשַׁרְתָּם״ כְּתִיב, שֶׁתְּהֵא קְשִׁירָה תַּמָּה.
English Translation:
§ The Gemara relates: Abaye was sitting before Rav Yosef when the strap of his phylacteries tore. Abaye said to Rav Yosef: What is the halakha as to whether one may tie the strap? Rav Yosef said to him: It is written with regard to phylacteries: “And you shall bind them [ukshartam] for a sign upon your arm” (Deuteronomy 6:8), which teaches that the binding must be complete [keshira tamma], whole and beautiful, and that would not be the case with a makeshift knot.
קלאוד על הדף:
A practical incident: while sitting before his teacher Rav Yosef, Abaye’s tefillin strap tore. Could he simply tie a knot to repair it? Rav Yosef rules against this, deriving from the verse “ukshartam” (you shall bind them) that the binding must be “tama”—complete, whole, and beautiful. A makeshift knot would be a blemish on the binding. This principle, connecting the verse to aesthetic wholeness, reflects the broader concept that sacred objects should be beautiful (hidur mitzva).
Key Terms:
- וּקְשַׁרְתָּם (Ukshartam) = And you shall bind them — the biblical command regarding tefillin (Deuteronomy 6:8)
- קְשִׁירָה תַּמָּה (Keshira tama) = Complete binding — the requirement for whole, unblemished tefillin straps
Segment 3
TYPE: הלכה
Sewing a torn strap with hidden stitches
Hebrew/Aramaic:
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרַב יוֹסֵף לְרַב אָשֵׁי: מַהוּ לְמִיתְפְּרֵיהּ וְעַיֹּילֵיהּ לִתְפִירָה לְגָאו? אֲמַר: פּוֹק חֲזִי מָה עַמָּא דָּבַר.
English Translation:
Rav Aḥa, son of Rav Yosef, said to Rav Ashi: What is the halakha as to whether one may sew a strap that tore and insert the stitching inside, so that it is not visible from the outside? Rav Ashi said to him: Go out and see what the people are doing. If the common custom is to do this, it is permitted.
קלאוד על הדף:
A follow-up question about repairing tefillin straps. If tying a knot is prohibited because it’s visible and unsightly, what about sewing the strap and hiding the stitches on the inside? Rav Ashi gives a remarkable answer: “Go out and see what the people are doing.” Rather than issuing a definitive ruling, he defers to common practice. If the community has accepted this repair method, it is permitted. This passage illustrates the halakhic principle that established custom can determine practice.
Key Terms:
- תְּפִירָה לְגָאו (Tefira lego’u) = Stitching inside — sewing in a way that hides the thread on the interior
- פּוֹק חֲזִי מָה עַמָּא דָּבַר (Puk chazi mah ama davar) = Go out and see what the people are doing — a principle that community practice can determine halakha
Segment 4
TYPE: מחלוקת
Strap remnants: Tashmishei kedusha versus tashmishei mitzva
Hebrew/Aramaic:
אָמַר רַב פָּפָּא: גַּרְדּוּמֵּי רְצוּעוֹת כְּשֵׁירוֹת, וְלָאו מִילְּתָא הִיא, מִדְּאָמְרִי בְּנֵי רַבִּי חִיָּיא: גַּרְדּוּמֵּי תְכֵלֶת וְגַרְדּוּמֵּי אֵזוֹב כְּשֵׁירִין. הָתָם הוּא דְּתַשְׁמִישֵׁי מִצְוָה נִינְהוּ, אֲבָל הָכָא דְּתַשְׁמִישֵׁי קְדוּשָּׁה נִינְהוּ – לָא.
English Translation:
Rav Pappa says: The remnants of straps, i.e., what remains when part of the strap has been cut off, are fit. The Gemara comments: And it is not so, as can be derived from the fact that the sons of Rabbi Ḥiyya say: The remnants of the sky-blue wool of ritual fringes, when only a small thread remains, and likewise the remnants of the hyssop, used for the sprinkling of the purification water of the red heifer, are fit. They did not include the remnants of straps of phylacteries in this halakha. The reason for this difference is that it is there that the remnants are fit, as they are mere articles used in the performance of a mitzva; but here, phylacteries are articles of sanctity, which are of greater sanctity, and therefore their remnants are not fit.
קלאוד על הדף:
Rav Pappa claims that remnants of tefillin straps remain fit for use. The Gemara challenges this by distinguishing between two categories of sacred objects. Tzitzit threads and hyssop branches are “tashmishei mitzva”—items used to perform a mitzva but without inherent sanctity. Their remnants are valid. But tefillin straps are “tashmishei kedusha”—they serve items with actual sanctity (the tefillin contain God’s name). The sons of Rabbi Chiyya did not include tefillin strap remnants in their lenient ruling, implying that such remnants are not fit.
Key Terms:
- גַּרְדּוּמֵּי (Gardumei) = Remnants — what remains after part of something is cut off
- תַּשְׁמִישֵׁי מִצְוָה (Tashmishei mitzva) = Articles used in mitzva performance — without inherent sanctity
- תַּשְׁמִישֵׁי קְדוּשָּׁה (Tashmishei kedusha) = Articles of sanctity — serving items with inherent holiness
Segment 5
TYPE: הלכה
Minimum length requirement for tefillin straps
Hebrew/Aramaic:
מִכְּלָל דְּאִית לְהוּ שִׁיעוּרָא, וְכַמָּה שִׁיעוּרַיְיהוּ? אָמַר רָמֵי בַּר חָמָא אָמַר רֵישׁ לָקִישׁ: עַד אֶצְבַּע צְרֵדָה. רַב כָּהֲנָא מַחְוֵי כָּפוּף, רַב אָשֵׁי מַחְוֵי פָּשׁוּט.
English Translation:
The Gemara states: From this line of inquiry one can conclude by inference that the straps of phylacteries have a minimum requisite measure. And how much is their measure? Rami bar Ḥama says that Reish Lakish says: It is until the index finger. In explanation of this size, Rav Kahana would demonstrate a bowed measure, i.e., from the tip of the middle finger until the tip of the index finger, with the fingers spread. Rav Ashi would demonstrate a straight measure, from the tip of the thumb until the tip of the index finger, with the fingers spread.
קלאוד על הדף:
The previous discussion about strap remnants implies that straps have a minimum required length. Reish Lakish specifies: “until the index finger” (etzba tzereda). But what exactly does this measurement mean? Two demonstrations are offered. Rav Kahana shows a “bowed” measure: the distance from middle finger tip to index finger tip with fingers spread. Rav Ashi shows a “straight” measure: from thumb tip to index finger tip with fingers spread. Both represent approximate hand-spans, giving practical guidance for the minimum strap length.
Key Terms:
- שִׁיעוּר (Shiur) = Measure/minimum size — the required dimension for halakhic validity
- אֶצְבַּע צְרֵדָה (Etzba tzereda) = Index finger — a measurement reference point
- כָּפוּף (Kafuf) = Bowed/bent — fingers curved in measuring
- פָּשׁוּט (Pashut) = Straight — fingers extended in measuring
Segment 6
TYPE: מנהג
Different customs for arranging tefillin straps
Hebrew/Aramaic:
רַבָּה קָטַר לְהוּ וּפָשֵׁיט וְשָׁדֵי לְהוּ, רַב אַחָא בַּר יַעֲקֹב קָטַר לְהוּ וּמְתַלֵּית לְהוּ, מָר בְּרֵיהּ דְּרַבְנָא עָבֵיד כְּדִידַן.
English Translation:
The Gemara relates: Rabba would tie the straps and release them and let them fall behind him. Rav Aḥa bar Ya’akov would tie them and plait them together like a braid. Mar, son of Rabbana, would act like we do, i.e., he would let the straps fall and hang over the front of his body.
קלאוד על הדף:
The Gemara records various customs for how to arrange the tefillin straps of the head after tying them. Rabba would let them fall behind him. Rav Acha bar Yaakov would braid them together. Mar, son of Rabbana, followed the practice that became standard in the Talmudic academy: letting them hang down in front. This last custom, described as “like we do” (kedidon), suggests it was the prevailing practice in Babylonia by the time of the Gemara’s editing.
Key Terms:
- קָטַר (Katar) = Tie — the act of securing the tefillin knot
- מְתַלֵּית (Metaleit) = Plait/braid — weaving the straps together
- כְּדִידַן (Kedidon) = Like we do — indicating the standard practice of the community
Segment 7
TYPE: הלכתא למשה מסיני
The knot of tefillin and the decorative side facing outward
Hebrew/Aramaic:
אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: קֶשֶׁר שֶׁל תְּפִילִּין הֲלָכָה לְמֹשֶׁה מִסִּינַי. אָמַר רַב נַחְמָן: וְנוֹיֵיהֶן לְבַר. רַב אָשֵׁי הֲוָה יָתֵיב קַמֵּיהּ דְּמָר זוּטְרָא, אִיתְהַפְכָא לֵיהּ רְצוּעָה דִתְפִילִּין. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר וְנוֹיֵיהֶן לְבַר? אֲמַר לֵיהּ: לָאו אַדַּעְתַּאי.
English Translation:
Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: The form of the knot of phylacteries, i.e., that there must be the form of a letter dalet in the knot of the phylacteries of the head and the letter yod in the knot of the phylacteries of the arm, is a halakha transmitted to Moses from Sinai. Rav Naḥman says: And their decorative side, the black side of the knot where the shape of the letter is visible, must face outward. The Gemara relates: Rav Ashi was sitting before Mar Zutra when the strap of his phylacteries became reversed. Mar Zutra said to him: Doesn’t the Master hold in accordance with the ruling that their decorative side must face outward? Rav Ashi said to him: It did not enter my mind, i.e., I did not notice.
קלאוד על הדף:
The distinctive knots of tefillin—shaped like the letter dalet for the head and yod for the arm—are halakha leMoshe miSinai. Together with the shin embossed on the head tefillin, these three letters spell “Shaddai,” a divine name. Rav Nachman adds that the decorative (black) side of the knot must face outward, visible to others. An anecdote illustrates this: Rav Ashi’s strap flipped over, and Mar Zutra pointed it out. Rav Ashi’s response—“I didn’t notice”—shows that even great scholars must be vigilant about these details.
Key Terms:
- קֶשֶׁר שֶׁל תְּפִילִּין (Kesher shel tefillin) = The knot of tefillin — shaped like Hebrew letters (dalet and yod)
- נוֹיֵיהֶן לְבַר (Noyeihen lebar) = Their decorative side outward — the black side with the letter shape must be visible
Segment 8
TYPE: אגדתא
The nations fear the tefillin; God showed Moses the tefillin knot
Hebrew/Aramaic:
״וְרָאוּ כׇּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ״, תַּנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִילִּין שֶׁבָּרֹאשׁ. ״וַהֲסִרֹתִי אֶת כַּפִּי וְרָאִיתָ אֶת אֲחֹרָי״, אָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה קֶשֶׁר שֶׁל תְּפִילִּין.
English Translation:
With regard to the verse: “And all the nations of the land shall see that the name of the Lord is called upon you, and they shall be afraid of you” (Deuteronomy 28:10), it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written, as they demonstrate to all that the name of God is called upon the Jewish people. With regard to the statement of God to Moses: “And I will remove My hand, and you will see My back” (Exodus 33:23), Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says: This teaches that the Holy One, Blessed be He, showed Moses the knot of the phylacteries of the head.
קלאוד על הדף:
Two aggadic interpretations connect tefillin to cosmic significance. First, the verse promising that nations will fear Israel when they see God’s name upon them refers specifically to the head tefillin, which displays divine letters. Second, in the mysterious scene where God shows Moses His “back” (Exodus 33), Rabbi Shimon Chasida interprets this as God showing Moses the knot of the tefillin on the back of His head, so to speak. This anthropomorphic imagery suggests that God Himself, as it were, wears tefillin—and showed Moses the proper form of the knot.
Key Terms:
- שֵׁם ה׳ נִקְרָא עָלֶיךָ (Shem Hashem nikra alekha) = The name of God is called upon you — referring to tefillin displaying divine letters
- אֲחֹרָי (Achorai) = My back — interpreted as the back of the head where the tefillin knot sits
Segment 9
TYPE: הלכה
Position of the tefillin knot: Above and toward the front
Hebrew/Aramaic:
אָמַר רַב יְהוּדָה: קֶשֶׁר שֶׁל תְּפִילִּין צָרִיךְ שֶׁיְּהֵא לְמַעְלָה, כְּדֵי שֶׁיְּהוּ יִשְׂרָאֵל לְמַעְלָה וְלֹא לְמַטָּה, וְצָרִיךְ שֶׁיְּהֵא כְּלַפֵּי פָּנִים, כְּדֵי שֶׁיְּהוּ יִשְׂרָאֵל לְפָנִים וְלֹא לְאָחוֹר.
English Translation:
Rav Yehuda says: The knot of phylacteries must be above, i.e., it must rest on the head rather than on the neck, in order that the Jewish people should be above and not below. And likewise it must be placed toward the front [panim], i.e., not on the sides of the head, in order that the Jewish people should be in front [lefanim] and not behind.
קלאוד על הדף:
Rav Yehuda provides placement rules for the tefillin knot, connecting physical positioning to symbolic meaning. The knot must be “above”—on the head, not sliding down to the neck—symbolizing that Israel should be elevated above the nations. It must also be “toward the front”—centered at the back of the head, not off to the sides—symbolizing that Israel should be at the forefront, not lagging behind. The physical arrangement of tefillin thus carries symbolic weight about Israel’s spiritual status.
Key Terms:
- לְמַעְלָה (Lema’la) = Above — the knot positioned on the head, not the neck
- כְּלַפֵּי פָּנִים (Kelapei panim) = Toward the front — centered, not shifted to the sides
Segment 10
TYPE: הלכה
When to recite the blessing on tefillin
Hebrew/Aramaic:
אָמַר רַב שְׁמוּאֵל בַּר בֵּידָרֵי אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַבִּי אַחָא אֲרִיכָא אָמַר רַב הוּנָא, וְאָמְרִי לַהּ אָמַר רַב מְנַשְּׁיָא אָמַר שְׁמוּאֵל: תְּפִילִּין מֵאֵימָתַי מְבָרֵךְ עֲלֵיהֶן? מִשְּׁעַת הַנָּחָתָן. אִינִי? וְהָא אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כׇּל הַמִּצְוֹת כּוּלָּן מְבָרֵךְ עֲלֵיהֶן עוֹבֵר לַעֲשִׂיָּיתָן! אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: מִשְּׁעַת הַנָּחָה וְעַד שְׁעַת קְשִׁירָה.
English Translation:
§ Rav Shmuel bar Bideri says that Rav says, and some say that Rabbi Aḥa Arikha, i.e., Rabbi Aḥa the Tall, says that Rav Huna says, and some say that Rav Menashya says that Shmuel says: With regard to phylacteries, from when does one recite a blessing over them? From the time when one dons them on the arm and onward. The Gemara raises a difficulty: Is that so? But doesn’t Rav Yehuda say that Shmuel says: With regard to all the mitzvot, one recites a blessing over them prior to their performance? How, then, can one recite a blessing over phylacteries after donning them? Abaye and Rava both say: One recites the blessing from the time of donning the phylacteries until the time of binding them, as the binding constitutes the performance of the mitzva.
קלאוד על הדף:
When should one recite the blessing on tefillin? A statement transmitted through various chains says: “from the time of donning.” But this seems to contradict the general principle that blessings are recited “over laasiyatan”—before performing the mitzva. The resolution from Abaye and Rava: the blessing window extends from placing the tefillin on the arm until completing the binding. Placing the tefillin initiates the mitzva, but the actual fulfillment is the binding. Therefore, reciting the blessing during this interval—after placing but before binding—satisfies both the specific and general rules.
Key Terms:
- עוֹבֵר לַעֲשִׂיָּיתָן (Over la’asiyatan) = Prior to their performance — the general rule that blessings precede mitzva performance
- הַנָּחָה (Hanacha) = Donning/placing — putting the tefillin on the arm
- קְשִׁירָה (Keshira) = Binding — securing the tefillin, which completes the mitzva