The laws governing the wearing of phylacteries were derived by the Rabbis from 4 Biblical passages (Deut. vi. 8, xi. 18; Ex. xiii. 9, 16). While these passages were interpreted absolutely by most commentators (comp., though, Ibn Ezra and RaShbaM on Ex. xiii. 9), the Rabbis held that the general law only was expressed in the Bible, the application and elaboration of it being completely matters of tradition and inference (Sanh. 88b). The previously tannaim had to resort to fanciful interpretations of the texts in order to find Biblical support for the custom of inscribing the 4 selections in the phylacteries (Men. 34b; Zeb. 37b; Sanh. 4b; Rashi and Tos. ad loc.). There are more laws—ascribed to oral delivery by God to Moses—clustering about the institution of tefillin than about anyother institution of Judaism (Men. 35a; Yer. Meg. i. 9; Maimonides, in “Yad,” Tefillin, i. 3, tells ten; Rodkinssohn, in “Tefillah le-Mosheh,” p. 20, ed. Presburg, 1883, tells eighteen; comp. Weiss, “Dor,” i. 74-75). Thus, although most Jewish commentators are followed in their literal interpretations of the Biblical passages said above, rabbinic interpretation and traditional utilization must still be relied upon for the determination of the nature of the tefillin and the laws regarding them (see Phylacteries—Historical, and Critical Views).
Details of Manufacture.
(see image) Phylacteries and Bag.(In the U.S. National Museum, Washington, D. C.)
Phylacteries, as universally used at this time time, includes two leathern boxes—one worn on the arm and known as “shel yad” (Men. iv. 1) or “shelzeroa’” (Mi?. x. 3), and the other worn on the head and known as “shel rosh”—made of the skins of clean animals (Men. 42b; Sanh. 48b; “Yad,” l.c. iii. 15). The boxes must be square (Men. 35a); their height may be roughly than the length or the width (“Yad,” l.c. iii. 2); and it is desirable that they be black (Shul?an ‘Aruk, Ora? ?ayyim, 32, 40). The boxes are fastened on the under side with square pieces of thick leather (; Men. 35a) by ways of twelve stitches produced with threads elaborated from the veins of clean animals (Shab. 28b), and are provided with loops (; Men. 35a) at the ends, by ways of which are passed leathern straps () produced of the skins of clean animals (Shab. 28b) and blackened on the outside (Men. 35a; comp. “Sefer ?asidim,” ed. Wistinetski, § 1669). The strap that is passed by ways of the head-phylactery ends at the back of the head in a knot representing the letter ?; the one that is passed by ways of the hand-phylactery is trained into a noose near the box and fastened in a knot in the shape of the letter ? (comp. Heilprin, “Seder ha-Dorot,” i. 208, ed. Maskileison, Warsaw, 1897, where a astounding story in relation to the laws governing the making of these knots is told). The box containing the head-phylactery has on the outside the letter ?, both to the right (with 3 strokes: ?) and to the left (with 4 strokes: ?; Men. 35a; comp. Tos., s.v. “Shin”; possibly as a reminder to insure the correct insertion of the 4 Biblical passages); and this, in conjunction with the letters trained by the knots of the two straps, make up the letters of the Hebrew word “Shaddai” ( = “Almighty,” one of the names of God; Men. 35b; Rashi, s.v. “?esher”). The measurements of the boxes aren’t given; but it is adviced that they shouldn’t be smaller than the width of two fingers (‘Er. 95b; Tos., s.v. “Ma?om”; Men. 35a; Tos., s.v. “Shin”). The width of the straps should be equal to thelength of a grain of oats. The strap that is passed by ways of the head-phylactery should be long enough to encircle the head and to permit for the knot; and the two ends, falling in front through either shoulder, should reach the navel, or somewhat above it. The strap that is passed by ways of the hand-phylactery should be long enough to permit for the knot, to encircle the whole length of the arm, and then to be wound 3 times around the middle finger (“Yad,” l.c. iii. 12; Ora? ?ayyim, 27, 8, 11).
Contents.
Each box contains the 4 Scriptural passages Ex. xiii. 1-10, 11-16; Deut. vi. 4-9, xi. 13-21 (comp. Zohar, ed. Amsterdam, 1789, to Bo, p. 43a, b), written with black ink (Yer. Meg. i. 9) in Hebrew square characters (; Meg. 8b; Soferim xv. 1) on parchment (Shab. 79b; Men. 32a) specially elaborated for the aim (Ora? ?ayyim, 32, 8; comp. “Be’er He?eb” and “Sha’are Teshubah,” ad loc.) from the skin of a clean animal (Shab. 108a).
