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Daily Daf Dose
Rabbah bar Rav Shila (Daf Yomi: Gittin 40a) explains that Rabbi Yehoshua ben Levi is dealing with a case where the master himself placed the tefillin on the slave. Only then, is it an indicator that the slave was previously freed.
In Shulchan Aruch (O”C 38:3) it is written that women and slaves are exempt from the mitzvah of wearing tefillin. The Rama adds that if a woman wishes to act stringently upon herself and don tefillin, you should protest the matter. The Magen Avraham explains that this is because it is difficult for women to be cautious regarding the cleanliness of their body.
The Yerushalmi in Brochos relates that Michal the daughter of Shaul HaMelech wore tefillin, and the sages of that time protested. The Gemora in Eruvin (96a), however, states that the sages did not protest.
The Peri Megadim rules that although slaves are permitted to wear tefillin, they should not be encouraged to, and one should object if they do don tefillin. The Mishna Berurah rules that it should not be frowned upon.
In Shulchan Aruch (O”C 38:3) it is written that women and slaves are exempt from the mitzvah of wearing tefillin. The Rama adds that if a woman wishes to act stringently upon herself and don tefillin, you should protest the matter. The Magen Avraham explains that this is because it is difficult for women to be cautious regarding the cleanliness of their body.
The Yerushalmi in Brochos relates that Michal the daughter of Shaul HaMelech wore tefillin, and the sages of that time protested. The Gemora in Eruvin (96a), however, states that the sages did not protest.
The Peri Megadim rules that although slaves are permitted to wear tefillin, they should not be encouraged to, and one should object if they do don tefillin. The Mishna Berurah rules that it should not be frowned upon.
2 comments:
"The Yerushalmi in Brochos relates that Michal the daughter of Shaul HaMelech wore tefillin, and the sages of that time protested. The Gemora in Eruvin (96a), however, states that the sages did not protest."
Shkoyach.
Just a little clarification: They Yerushalmi in Brachot actually talks about Michal Bas Kushi, rather than Michal Bas Shaul. It is an interesting variant, which opens the possibility that it was not Michal bas Shaul elsewhere, but a scribal error in the direction of the famous Biblical figure.
Also, even the Yerushalmi in Brachos says that the Sages did not protest. But this was cited as a question on Rabbi Abahu, who seems to hold it is a *Biblical* violation for a woman to wear tefillin. Not because of keeping the body clean, but rather where there is a specific miut to exclude someone, that miut appears to function as a prohibition. At least that is my interpretation, based on the similar function of the derasha in terms of *times* one is exempt from tefillin. See inside. In response, the Yerushalmi quotes a statement in the name of Rabbi Abahu that the Sages did in fast protest.
http://kodesh.snunit.k12.il/b/r/r1102_014b.htm
ר' אבהו בשם רבי אלעזר הנותן תפילין בלילה עובר בעשה. ומה טעם (שמות י) ושמרת את החוקה הזאת למועדה מימים ימימה ימים ולא לילות ימימה פרט לשבתות וימים טובים והא ר' אבהו יתיב מתני ברמשא ותפילוי עילוי מצדדין הוה וכמין פיקדון היו בידו אית דבעי מימר לא אמר אלא הנותן אבל אם היו עליו מבעוד יום מותר אית דבעי מימר נשמעיניה מן הדא (שמות י) והיה לך לאות את שהוא לך לאות פרט לימים טובים ושבתות שכולן אות ולא כן כתב מימים ימימה לית לך אלא כיי דמר ר' יוחנן כל מילא דלא מחוורא מסמכין לה מן אתרין סגין. [תמן תנינן נשים ועבדים פטורים מק"ש ומן התפילין] נשים מניין (דברים יא) ולמדתם אותם את בניכם ולא את בנותיכם את שהוא חייב בת"ת חייב בתפילין נשים שאינן חייבות בת"ת אינן חייבין בתפילין התיבון הרי מיכל בת כושי היתה לובשת תפילין ואשתו של יונה היתה עולה לרגלים ולא מיחו בידיה חכמים ר' חזקיה בשם ר' אבהו אשתו של יונה הושבה מיכל בת כושי מיחו בידיה חכמים.
Kol Tuv,
Josh
Thanks for that intresting post about the tefillin and ancient customs. It would be nice if you will publish a post on how to put it right.
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