Pisqa’ 33¹

1

“And bind them” (Dt.6:8)—

these words are to be bound [in the prayer-amulets],

but the words, “HASHEM said to Moses . . .

instruct them to make fringes” (Nu.15:37)”

are not to be bound

[despite being included in the Shema-liturgy]! ²

Now, we might reason otherwise:

If the verses,

“Consecrate each Firstling to Me” (Ex.13:2), and

“When HASHEM has brought you into the Land . . .” (Ex.13:11)—

which are not included in the [liturgical] drill—

are indeed bound in the prayer-amulets,

shouldn’t it follow that

“HASHEM said to Moses “ (Nu.15:37)—

which is included in [the text of] the drill—

also be bound [in the prayer-amulets]?

The Teaching states:

“And bind them” (Deut. 6:8)—

these words are to be bound in the prayer-amulets,

but “And HASHEM said” (Nu.15:37)

are not to be bound [in the prayer-amulets].

But I can still say:

“Consecrate each Firstling to Me” (Ex.13:2), and

“When HASHEM has brought you into the Land” (Ex.13:11)

are preceded by other commandments,

and are, indeed, to be bound [in the prayer-amulets].

Shouldn’t it, then, follow that

the Ten Utterances—

which are not preceded by other commandments—

are also to be bound [in the prayer-amulets]?

You can frame this logically:

If the verse,

“HASHEM said to Moses,” (Nu.15:37)—

which is included in the [text of] the drill—

is not bound [in the prayer-amulets],

shouldn’t it follow that

the Ten Utterances—

which are not included in [the text of] the drill—

should also not be bound in the prayer-amulets?

The verses,

“Consecrate each Firstling to Me” (Ex.13:2), and

“When HASHEM has brought you into the Land” (Ex.13:11),

illustrate the case of the Ten Utterances.

For even though [the Ten Utterances] are not included in [the text of] the drill,

shouldn’t they have been bound [in the prayer-amulets]!

The Teaching states:

“And bind them” (Dt.6:8)—

these verses must be bound[ in the prayer-amulets],

but the Ten Utterances

need not be bound [in the prayer-amulets].

2

“And bind them as a sign on your hand” (Dt.6:8)—

one parchment sheet (kerech)

with four inscriptions (totafot).

Now, one might have reasoned:

Since the Torah commands us to

place prayer-amulets on the hand and the head—

just as the prayer-amulet of the head

contains four inscriptions

[on separate sheets],

so, too, that of the hand

should have four inscriptions

[on separate sheets]!

[Nevertheless,] the Teaching states:

“And bind them as a sign on your hand” (Dt.6:8)—

one parchment containing four inscriptions!

Or [one can reason]:

Just as the prayer-amulet of the hand

contains one sheet

[with four inscriptions],

so, too, that of the head

should contain one sheet

[with four inscriptions].

The Teaching records

[variant spellings of “inscription” as follows]:

“They shall be like an inscription (ttaft)” (Dt.6:8)—

[this defective spelling alludes to one inscription];

“They shall be like an inscription (totaft) (Dt.11:18)—

[this defective spelling alludes to a second inscription];

“They shall be like inscriptions (totafot; Ex.13:16)—

[this plural noun alludes to two more].

See? A total of four inscriptions is specified!

Or [perhaps]:

one should make four amulet-cases,

one for each of the four inscriptions?

The Teaching states:

“A mnemonic³ before your eyes” (Ex.13:9)—

[since “mnemonic” is a singular noun],

the head-amulet has one case with four inscriptions.⁴

3

“On your hand” (Dt.6:8)—

that is, on the bulge of the hand.⁵

You specify the bulge of the hand!

Or, perhaps:

“on your hand” means just that?

Reason dictates:

Just as the Torah commands us

to put prayer-amulets on the head and on the hand—

insofar as the head-amulet [must be placed]

on the bulge of the head,⁶

so too the hand-amulet [must be placed]

on the bulge of the hand.⁷

4

R. Eliezer says:

“On your hand” (Dt.6:8)—

on the bulge of the hand.

You specify the bulge of the hand!

Or, perhaps:

“on your hand” means just that?

The Teaching states:

“As a symbol⁸ on your hand” (Dt.6:8)—

it shall convey meaning for you,

but not for others!

[Therefore, it should be under

the garment covering the bicep].⁹

R. Isaac says:

On the bulge of the hand.

You specify the bulge of the hand!

Or, perhaps:

“on your hand” means just that?

The Teaching states:

“And may these words . . .

be upon your heart” (Dt.6:6)—

that is, something opposite your heart.

And what is that?

The bulge of the hand ,

[namely, the bicep]!¹⁰

5

“On your hand” (Dt.6:8).

This is the left hand.

You say this is the left!

Perhaps, it’s really the right?

Although there is no Scriptural proof,

there is a hint of it, namely:

“My hand established the Earth, My right hand spread out the skies” (Is.48:13).

And He says [of Yael’s assassination of Sisera]:

“Her hand reached for the tent-peg,

her right hand reached for the mallet (Judges 5:26).

See?

Wherever hand is stated without qualification, the meaning is the left!¹¹

6

Rabbi Nathan says:

“And bind them . . . and inscribe them” (Dt.6:8-9).

Just as inscribing is normally with the right hand,

so, too, binding is normally with the right hand [on to the left].

R. Yose the Net-maker¹² says:

We find that even the right implies hand.

For it is said:

“And Joseph saw that his father extended his right hand toward the head of Ephraim. . .

And he lifted his father’s hand to shift it from the head of Ephraim

to the head of Menasseh” (Gn.48:17).

If so, why does the Teaching specify

“On your hand”? (Dt.6:8),

to address the case of the amputee

who should put the hand-amulet on his right

[stump with his left hand].¹³

7

“And bind them as a symbol on your hand, and like an inscription between your eyes” (Dt.6:7-8).

As long as the hand-amulet is on the hand,

place the head-amulet on the head.

On this basis they taught:

When donning prayer-amulets,

he dons the hand-amulet first,

and afterward the head-amulet.

When removing them,

he removes the head-amulet first,

and afterward the hand-amulet.¹⁴

8

“Between your eyes” (Dt.6:8)—

that is, on the highest part of the head.

Or, perhaps:

“between your eyes” means just that?

Reason dictates:

insofar as the Torah states that

one should don prayer-amulets on the hand

and prayer-amulets on the head—

just as “the hand” means

the bulge of the hand,

so too “the head” means

the bulge of the head.¹⁵

9

R. Judah says:

Insofar as the Torah states that

one should don prayer-amulets on the hand

and prayer-amulets on the head—

just as the head refers to

a spot on the head

capable of contracting a plague-sign,

so to the hand refers to

 a spot on the arm

 capable of contracting a plague-sign,

[such as white hairs appearing in a patch of discolored skin (Lv.13:3)].¹⁶

1. H:65-67; JN1:97-100.
2. Compare the parallel logical arguments of Pisqa’ 34.2.
3. Heb: zikkaron. Often translated “memorial.”
4. =Mechilta Ishmael, paskha’ 17.
5. The reference is to the biceps on the upper arm.
6. Viz., the apex of the forehead.
7. =Mechilta Ishmael, paskha’ 17.
8. Hebrew: ‘ot. Often translated as “sign.”
9. = Mechilta Ishmael, paskha’ 17.
10. =Ibid.
11. = Ibid.
12. Mechilta Ishmael, loc. cit.: “Abba Yose the Net-maker”
13. = Ibid.
14. = Ibid.
15. = Ibid.           
16. = Ibid.