When we put on Tefillin we can meditate on appreciating that G-d gave us a blessed land that is flowing with Milk and Honey.
The first of the four Perashiot of Tefilin in Perashat Bo says:
And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. (Shmot 13-5)
Both words milk and honey instill positive connotations to virtually every human being. Their presence in the land demonstrates a good economy. This goes so far that honey is actually the word used to describe any “sweet” concept. Milk and milk products are universally rich and fatty substances.
In the Torah the word honey generally refers to date honey. However, several uses of the word honey refer to bee’s honey as well as others that refer to any honey like substance that easily exudes from fruit.
Riesh Lakish was an Emora during the Talmudic period. He says that he saw a lamb grazing under a fig tree dripping with honey. The lamb itself was dripping its milk onto the honey. He said that this represented the land flowing with milk and honey. (Ketubot 111b)
Our Rabbis of Blessed Memory have additionally said that the fruit of Israel are fatty like milk and sweet like honey. (Ketubot 112a)
It seems that the term honey is in reality a difficult word to specifically understand. Above we saw that Reish Lakish leaves the term honey open ended by referring to fig “honey” while discussing the phrase, “A land flowing with milk and honey.” However, what the words milk and honey include seems to be a disagreement of Tanaim of the Mishnaic period.
Silan – Date Honey
Rabbi Eliezer gives a Vegan friendly explanation for Milk and Honey. According to Rabi Eliezer milk in “Milk and Honey” means that the milk of the fruits is very rich and that the honey refers only to Date Honey. However, Rabi Akiva disagrees and says that milk refers to real milk and that honey refers to “Yearot Dvash ” “Yearot Honey .“ (Mechilta Derashb”i)
Honey Comb From Israel
There is further disagreement between Rashi and his school of thought and Radak as to what “Yearot Dvash” means. According to Rashi it means canes with honey in them that grow in Israel. It seems possible that Rashi refers to cane sugar or perhaps another sweet cane. However, Rada”k questions Rashi’s source material and then says that “Yearot Dvash” refers to ordinary bee’s honey combs. (Shmuel 1 14 25)
In Parashat Ki Tisa The Holy one Blessed be He stated that he would not himself lead the people of Israel into the Holy land instead an Angel will do this. “A land flowing with milk and honey. But I will not go in your midst, since you are a stiffnecked people, lest I destroy you on the way.” (Shemot 33 3)
On this Pasuk Seforno points out that the Jewish people need a land that is naturally rich. They are a stiff-necked people. They will not be successful living in a place like the desert where they need constant miracles to survive.
Wholesome Milk
Dairy products are central to many Jewish customs. On Shavuot we eat dairy. Many say that this is because the Jewish people did not have time to learn the laws of Shchita (ritual slaughtering) and Kashrut laws. Therefore, they ate dairy.
Honey has left a great impact on the Jewish people. Although a tiny portion of the worlds population is Jewish we consume 20% of the world’s honey. This was pointed out to me by a site that sells honey. The most famous of these sweet customs is on Rosh Hashana when almost every Jew in the world dips an apple in honey.
So when we put on Tefilin we can meditate on appreciating that G-d gave us such a blessed land.
Here is a little more source material copied from elsewhere.
ספרי דברים פרשת עקב פיסקא מג
(יז) אם עשיתם כן וחרה אף ה’ בכם, משל למלך ששגר את בנו לבית המשתה והיה יושב ומפקדו ואומר לו בני אל תאכל יותר מצרכך אל תשתה יותר מצרכך כדי שתבוא נקי לביתך לא השגיח הבן ההוא אכל יותר מצרכו ושתה יותר מצרכו והקיא וטנף את בני מסיבה נטלוהו בידיו וברגליו וזרקוהו לאחר פלטורין, כך אמר להם הקדוש ברוך הוא לישראל הכנסתי אתכם אל ארץ טובה ורחבה לארץ זבת חלב ודבש לאכל מפריה ולשבוע מטובה ולברך שמי עליה לא הייתם בטובה היו בפורענות וחרה אף ה’ בכם.
If you behave in this way—
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
There is an analogy—
A king sent his son to represent him at a wedding feast.
Before hand, the king sat and instructed him, saying:
My son!
Don’t eat more than you need to,
and don’t drink more than you need to,
so that you may return home spotless.
That son paid no attention.
He ate more than he needed to,
and drank more than he needed to.
Then he vomited and soiled the party guests.
They took him by his hands and feet
and threw him behind the palace.
Thus said the Blessed Holy One to the children of Israel:
I have brought you into a good and broad Land,
to a Land dripping with milk and honey,
to eat of its fruit, to be satisfied with its bounty,
and to bless My Name over it.
You were oblivious to the bounty,
but may notice the retribution!
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
ספרי דברים פרשת כי תבוא פיסקא שא
ארץ זבת חלב ודבש, נאמר כאן ארץ זבת חלב ודבש ונאמר להלן +שמות יג ה+ ארץ זבת חלב ודבש מה ארץ זבת חלב ודבש האמורה להלן חמשת עממים אף ארץ זבת חלב ודבש האמור כאן ארץ חמשת עממים. רבי יוסי הגלילי אומר אין מביאים בכורים מעבר לירדן שאינו זבת חלב ודבש.
The story of Samson killing the Lion, then bees made their hive Lion in and his riddle – allegory that he asked at his Wedding.
6 And the spirit of the LORD came mightily upon him, and he rent him as one would have rent a kid, and he had nothing in his hand; but he told not his father or his mother what he had done.
8 And after a while he returned to take her, and he turned aside to see the carcass of the lion; and, behold, there was a swarm of bees in the body of the lion, and honey.
9 And he scraped it out into his hands, and went on, eating as he went, and he came to his father and mother, and gave unto them, and they did eat; but he told them not that he had scraped the honey out of the body of the lion.
12 And Samson said unto them: ‘Let me now put forth a riddle unto you; if ye can declare it me within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of raiment;
13 but if ye cannot declare it me, then shall ye give me thirty linen garments and thirty changes of raiment.’ And they said unto him: ‘Put forth thy riddle, that we may hear it.’
14 And he said unto them: Out of the eater came forth food, and out of the strong came forth sweetness. And they could not in three days declare the riddle.
This is for: Perashat Bo, Ki Tisa, Shmot, Tefilin, Rosh Hashana, Passover, Shavuot and even Hachodesh
In Our Perasha Yosef quells his brother’s fears that Yosef will take revenge upon them now that Yaakov has died.
And you thought evil towards me, G-d thought goodness so that I can do what I am doing today supporting many nations.
Did the brothers have a choice in performing their cruel sale of Yosef? Or was it all part of the divine plan? G-d had previously informed Avraham that his children will be oppressed for 400 years. Even more important, What hints do Yosef’s words give us about freedom of choice?
This question has been entertained for thousands of years by Tanaim, Emoraim and Rishonim. It has also been discussed by Philosophers, Psychologists and Sociologists.
The Gemara in Masechet Brachot says:
Rabbi Chanina says Everything is in the hands of heaven except for – Yirat Shamayim- fear of heaven. As it says: (Devarim 10) ‘And now, Israel what does G-d your Lord ask of you, but only to fear him.’ does this pasuk make Yirat Shamayim – Fear of Heaven into an easy matter? But did not Rabbi Chanina say in the name of Rabbi Yochanan Ben Zakkai, “The Holy One Blessed Be He has hidden in his treasury only a collection of Yirat Shamayim, as it says (Yishayahu 33) ‘The fear of Heaven is his treasury.'” [The Gemarah answers] Yes, to Moshe Yirat Shamayim is a small issue, as Rabbi Chanina says this is analogous to asking someone for a big utensil. If he possesses it he considers it small. However, If you ask him for a small utensil which he does not posses he considers it a big utensil. [So it is with Yirat Shamayim: For people who do not possess it, it is a very big issue.]
This is quoted elsewhere in the Gemarah in Masechetot Nidah and Megilah. The pshat – simple meaning of this is that you do not have choices in your life when it comes the vast realms which do not fall into the Yirat Shamayim category. If you were born with tall, stupid genes you will be tall and will find it difficult to study. However, it is your choice whether you will believe in G-d and whether or not he gave us the Torah.
In Masechet Nidah there is a vague Tosafot which cites certain sources which seem to contradict even the small amount of free choice allowed for in the Rabbi Chanina Statement. They quote the following:
[King] Chizkiyah learned through prophecy that his progeny would be evil. (Brachot 10) Therefore the wicked kings like Menashe who succeeded Chizkiyah may not have had free choice in being evil. The Tosafot uses this as an example of the possibility that freedom of choice is not necessarily universal.
Tosafot continue to quote the Gemarah from the end of Masechet Shabat (pg. 156a ) A person who is born under Jupiter (Tzedek) will be righteous. (Tzadkan)…whoever is born on Shabat is called holy.
Is it possible that certain people do not have freedom of choice? Is this selective? Is it possible that it always applies? Is it possible that each person sometimes has freedom of choice and sometimes acts as a well programmed robot? Perhaps entertaining this question too deeply (more than just perusing this Drasha) is forbidden as part of the forbidden questions: Mah Lemalah? Mah Lematah? Mah Lefnim Uma Leachor? – What is up? What is down? What is inside and what is beyond?
If you are an accountant was that career planned for you or was it a strategic decision? What about lying politicians? Can they tell the truth?
The Rambam in the final chapter of his Eight Chapters – Introduction to Perkey Avot totally disagrees with the opinion which is possibly cited by Tosafot that one might not have free choice. He says that man has complete freedom of choice. Rambam does admit that certain genetic features can make it difficult to choose certain things. “A person whose brains contain a lot of fluid will have a difficult time learning….”
In the Guide to the Perplexed, Rambam has some selected words for those who believe that a leaf does not blow in the forest without first being destined to get blown. (pg 285 Dover) He further says the true Torah opinion is that it is G-d’s will that we have free choice.
In Shu”t Harambam (Siman 436) Rambam says that whoever researches this topic and finds Stories and Midrashim which slightly contradict this fact is committing suicide! Although he did not see Tosafot it is clear that Rambam refers to such quotations in the Talmud which might contradict his opinion about the universality of freedom of choice.
Therefore, according to Rambam: if a person is born into a family of drug addicts and other criminals, is terribly abused and physically tormented, and is given no real hope, he still has the choice to be a Yireh Shamayim. Although the vast majority of individuals continue down the road of misery, each person does have the ability to change.
The Chovot Halevavot (third gate 8th section – section “H” in the Mansur English translation published by Oxford as part of the Littman Library) has an interesting discussion on this very matter.
When Chovot Halevavot discusses the Service of G-d he has a dialogue between the Soul and the Mind about what is proper to believe? On the subject of free choice during this dialogue the Mind informs the Soul that several opinions exist .
The first is that we have absolute freedom of choice on all issues and G-d never intervenes.
The Second opinion is that we have no freedom of choice at all. When asked: How it is possible that G-d punishes us for misdeed and rewards us for the good that we do? The answer of these people is that it is beyond us to ask about G-d’s workings and should not entertain thoughts about G-d’s workings.[This is the opinion in the Ashariah of the Koran]
The third opinion is as follows: Duties of the Heart Pg 211. (after quoting pesukim on both sides) Still others decided to believe in both schools, that is, to believe in both divine justice and predetermination, claiming that whoever examines these matters too closely cannot escape sin and failure, no matter how he does it. They said, “The right way is to act in the belief that man’s actions are entrusted to him, so that he earns reward or punishment, and to try to do everything that may benefit us before G-d both in this world and the next. On the other hand, we should rely on Him with the submission of those who know that all actions, movements, benefits, and misfortunes lie under G-d’s rule and power and depend on His permission and decree, for He has the decisive argument against man, but man has no argument against his Creator.”This is the closest way to deliverance of all those mentioned above, for it is right and just that we admit our ignorance of this aspect of the Creator’s wisdom, because our minds are weak and our discrimination short. Indeed, there is some benefit in our ignorance; this is why it is hidden from us. Were it to our advantage to know this secret, the creator would have revealed it to us. (end quote)
In other words the best suggestion is to act as though we have total freedom of choice. At the same time you must realize that all, actions, movements, benefits, and misfortunes lie under G-d’s rule.
The above discussion barely scratches the surface of what has been discussed on this subject.
For the sake of “brevity,” I have NO choice but to finish now.
Olive oil is a substance that is centrally connected with the Jewish people and the land of Israel.
The Torah itself is compared to oil. Just as oil pleasantly anoints the body and head so it is with the words of Torah. (Shir Hashirim Raba parsha 1)
Many Different Olive Oils
Olive Oil has been so central to life in Israel for thousands of years that the Torah names many different kinds of olive oils. These range from pure, clear olive oil for lighting the Menorah in the Bet Hamikdash to thick jells that were engineered by apothecaries and blended with exotic spices. The Pure, clear Olive oil was the oil that the Maccabees miraculously found that lasted for 8 nights, even though it should have lasted for a single night.
The Bet Hamikdash ceremonies had at least three different kinds of olive oil. Pure oil from the first drop that is squeezed from the olive was used for lighting the Menorah. It is this oil that is famous in the Chanukah miracle. The other grades of Oil were mixed with sacrifices and a jell kind of oil for anointing Kohanim and Utensils. (See Shemot 25 – 6)
Olive Oil has the most pleasant light
The light of olive oil is generally preferred for its pure, steady and gentle light. The Mishna states that one should light Shabbat candles strictly with olive oil. This can be a source of blessing and well-being.
Commodity
In biblical Israel olive oil was a basic commodity. Lack of olive oil was associated with suffering and poverty. Yishayahu states in his opening prophecy, “From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been pressed, neither bound up, neither mollified with oil. (Yishayahu 1 – 6)
Jewish People are compared to the Olive
Our Rabbis of Blessed Memory have stated that the people of Israel are compared to an olive in two different ways. An olive tree does not shed its leaves in summer or winter. Similarly, The people of Israel shall never disappear, not in this world and not in the world to come. Additionally, an olive will only render its oil under a tremendous weight so it is that the people of Israel only repent through trials and tribulations.
Symbol of Peace and Positive Outcomes
Additionally, The Dove returned to Noah in his ark with an olive branch. (Bereshit 8 – 11). Therefore the Dove with an Olive branch in its beak is seen as a harbinger of positive news and good stuff to come.
Isaac Blessing Jacob – Nicolas-Guy Brenet
Yitzchak Avinu gave a blessing of fertility to Yaakov Avinu by saying, “May God give you of the dew of heaven and the oil of the earth.” (Bereshit 27,28)
That is to say that Yaakov should be given the fat of the land.
Healthy and intelligent children are compared to an Olive Tree.
Thy wife shall be as a fruitful vine, in the innermost parts of thy house; thy children like olive plants, round about thy table.
Ibn Ezra explains this pasuk: that your children will stand with strength and not whither, like olive leaves that are always green. Alsheich adds that your children will give light to all with abilities to teach.
Metzudot Tzion say that the allegory of your children being like Olive Trees is that they stand with beauty like an olive tree.
Dreams about Olives and Olive Oil
תלמוד בבלי מסכת ברכות פרק ט – הרואה [המתחיל בדף נז עמוד א]
הרואה זיתים בחלום, זוטרי – פרי ורבי וקאי עסקיה כזיתים, והני מילי – פרי, אבל אילני – הויין ליה בנים מרובין, שנאמר בניך כשתלי זיתים וגו’. איכא דאמרי: הרואה זית בחלום – שם טוב יוצא לו, שנאמר זית רענן יפה פרי תאר קרא ה’ שמך. הרואה שמן זית בחלום – יצפה למאור תורה, שנאמר ויקחו אליך שמן זית זך.
If one sees olives in a dream, if they are little ones his business will go on fructifying and increasing like an olive. This is if he sees the fruit; but if he sees the tree he will have many sons, as it says: Thy children like olive plants, round about thy table.17 Some say that if one sees an olive in his dream he will acquire a good name, as it says, The Lord called thy name a leafy olive-tree, fair and goodly fruit.23 If one sees olive oil in a dream, he may hope for the light of the Torah, as it says, That they bring unto thee pure olive oil beaten for the light.
Olives in dreams of the wicked
תלמוד בבלי מסכת ברכות דף נו עמוד ב
אמר ליה ההוא מינא לרבי ישמעאל: ראיתי שאני משקה שמן לזיתים, אמר ליה: בא על אמו.
A certain Min said to R. Ishmael: I saw myself [in a dream] pouring oil into olives. He replied: [This man]4 has come unto his mother.
Health of Olive Oil – Memory
A “Mediterranean Diet” consists of many healthy items including olive oil, fish, beans and vegetables. This diet is known to reduce heart disease.
Consuming Olives the fruit vs Olive Oil
תלמוד בבלי מסכת הוריות דף יג עמוד ב
רב פפא אמר: אפילו שופתא מרא גייצי. ת”ר, חמשה דברים משכחים את הלימוד: האוכל ממה שאוכל עכבר וממה שאוכל חתול, והאוכל לב של בהמה, והרגיל בזיתים, והשותה מים של שיורי רחיצה, והרוחץ רגליו זו על גבי זו; ויש אומרים: אף המניח כליו תחת מראשותיו. חמשה דברים משיבים את הלימוד: פת פחמין וכל שכן פחמין עצמן, והאוכל ביצה מגולגלת בלא מלח, והרגיל בשמן זית, והרגיל ביין ובשמים, והשותה מים של שיורי עיסה; ויש אומרים: אף הטובל אצבעו במלח ואוכל. הרגיל בשמן זית. מסייע ליה לרבי יוחנן, דאמר רבי יוחנן: כשם שהזית משכח לימוד של שבעים שנה, כך שמן זית משיב לימוד של שבעים שנה. והרגיל ביין ובשמים. מסייע ליה לרבא, דאמר רבא: חמרא וריחני פקחין.
Our Rabbis taught: Five things make one forget one’s studies: Eating1 something from which a mouse or a cat has eaten, eating1 the heart of a beast, frequent consumption2 of olives, drinking3 the remains of water that was used for washing, and washing4 one’s feet one above the other. Others say: He also who puts his clothes under his head [forgets his studies].
Five things restore one’s learning:5 Wheaten bread and much more so wheat6 itself, eating1 a roasted7 egg without salt, frequent consumption8 of olive oil, frequent indulgence in wine and spices, and the drinking3 of water that has remained from kneading. Others say: Dipping one’s finger in salt and eating is also included.
‘Frequent consumption of olive-oil’. This corroborates the view of R. Johanan who said: As the olive causes one to forget seventy years of study, so does olive oil restore seventy years of study.
‘Frequent indulgence in wine and spices’. This corroborates the view of Raba who said: Wine and spices have made me wise.
I almost always make tefillin by order. I don’t prepare a stock of tefillin since every customer wants it a bit different. The differences are sometimes a bit confusing. The three main options that I offer are:
Gassot Tefillin according to Rambam. These have totally separated compartments in the Shel Rosh – Tefillin worn on the head and are sewn with the thread going between the compartments. You need to inform me whether these are for a Left handed person.
Peshutim Mehudarim Tefillin also with regular klaf parchment. These less expensive batim get worn out after just a few years. The Tefillin worn on the arm are same for right handed and left handed people, though the plastic cover is different. You can inform me at the end whether they are intended for left or right handed people, but earlier is always better.
I write the perashiot with three different kinds of lettering “fonts”. You need to tell me which you prefer.
Sephardic
Ashkenaz – Beis Yosef
Ari-Zal – Hassidic
I write on two different kinds of parchment
Klaf Meubad according Rambam and the gemara. This is treated with Oak Gall.
Standard White Klaf parchment which is treated with Lime.
The two kinds of Gassot come in several different size groups. The smaller they are, the more difficult to make and more expensive they are.
Tiny is 22-23.5 mm – Slightly Less Than 7/8 inch –
23mm Slightly More Than 7/8 inch
Medium 27-29 mm – between 1-1/16 inch to 1-5/32 inch
Regular 32-34 mm – Betweent 1-1/4 inch to 1-11/32 inch
Peshutim Mehudarim are usually only one size of 32 mm – Slightly More Than 1-1/4 inch
I have several different grades of retzuot straps. They are usually, Avodat yad – hand made even when cheaper Peshutim Mehudarim are chosen. But the Gassot always come with Hand made.
Additionally,
Peshutim Mehudarim usually have straps that are painted on one side
For Gassot tefillin, you need to state whether you want black on both sides
Rambam Tefillin always come with straps that are black on both sides, because Rambam states that this is preferable
Now is the time to order a Megilat Esther for this Purim. I will make it especially for you, according to the specs that you desire.
Below is a fun discussion about the color black within Tefillin.
I am offering this week only a 12% Discount until Sunday the 16th of the month of Kislev – December 4 2017. This applies equally to Mezuzot, Tefillin, etc.
All Prices are listed at the website are before the discount, but feel free to just call. See http://milknhoney.co.il You can order by phone 212-729-8094 Israel 0544572366 or email
We have 2 Halachot of tefillin that must be black. The question is, how black?
This blackness applies every day including Black Friday!
It is Halacha Lemoshe Misinai הלכה למשה מסיני that the straps of tefillin must be black. Halacha Lemoshe Misinai is the most ancient of un-explained traditions we have. Ten of these halachot involve Tefillin. So, it is more important to be sure that the straps are as black as possible than to worry about the blackness of the Batim Boxes.
How black is ink?
Rambam – Maimonides on the Blackness of the Ink in Tefillin
Holy scrolls of the Torah need to be written with ink. This is also tradition of Halacha Lemoshe Misinai. However, color isn’t specified. But it is clear from reading the Rambam that this is black. In other words, it seems that Rambam is labeling ink as representing the color of black. He explains that the word ink excludes other colors (dies) that are red, green or gold. So it is seems that Ink is also the name of a color that is very black.
Mishna Berurah (1906) discusses the Blackness of Ink very clearly
The Hafetz Haim discusses (32-3) how black ink needs to be. In the Mishana Berura – Biur Halacha , which was first published in 1906, he compares the ink rules to 2 different color related halachot. The first is that an animal is kosher if its lungs are blue, however, the animal is not kosher if the lungs are black (Hulin 47) . Therefore, he concludes that ink that is blueish is not kosher. Additionally, the Biur Halacha goes on to compare ink to the colors of menstruation blood. If it is black like the feathers of raven, it isn’t clear whether this is kosher, since blood that is black like ink is impure, while black like a raven is pure, since it is clearer. From here it is clear that ink is very black. Below are some links to discussions about ink.
עשרה דברים יש בתפילין כולן הלכה למשה מסיני וכולן מעכבין, לפיכך אם שינה באחת מהן הרי התפילין פסולות, שנים הן בכתיבתן ושמנה בחפויין וקשירת רצועותיהן, ואלו הן השנים שבכתיבתן: שכותבין אותן א בדיו ושיהיו נכתבין על הקלף.
הלכה ד
כיצד מעשה הדיו, ב מקבצין העשן של שמנים או של זפת ושל שעוה וכיוצא בהן וגובלין אותן בשרף האילן ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותו ומצניעין אותו, ובשעת כתיבה שורהו במי עפצים וכיוצא בו וכותב בו, שאם תמחקנו יהיה נמחק, וזהו ג הדיו שמצוה מן המובחר לכתוב בו ספרים תפילין ומזוזות, ואם כתב שלשתן במי עפצא וקנקנתום שהוא עומד ואינו נמחק כשרים.
הלכה ה
אם כן מה מיעטה ההלכה שנאמר למשה מסיני שיהיו כתובים בדיו, למעט שאר מיני צבעונין כגון האדום והירוק וכיוצא בהן, שאם כתב בספרים או בתפילין או במזוזות אפילו אות אחת בשאר מיני צבעונין או בזהב הרי אלו פסולין.
רמב”ם הלכות תפילין ומזוזה וספר תורה פרק ג
שמונה הלכות יש במעשה התפילין כולן הלכה למשה מסיני ולפיכך כולן מעכבות ואם שינה באחת מהן פסל, ואלו הם: שיהיו מרובעות, וכן תפירתן ברבוע, ואלכסונן ברבוע עד שיהיה להן ארבע זויות שוות, ושיהיה בעור של ראש צורת שי”ן מימין ומשמאל, ושיכרוך הפרשיות במטלית, ושיכרוך אותן בשיער מעל המטלית, ואחר כך מכניסן בבתיהן, ושיהיו תופרין אותן בגידין, ושעושין להן מעבורת מעור החפוי שתכנס בה הרצועה עד שתהא עוברת והולכת בתוך תובר שלה, ושיהיו הרצועות שחורות, ושיהיה הקשר שלהן קשר ידוע כצורת דל”ת.
ביאור הלכה סימן לב סעיף ג
* יכתבם בדיו שחור – ועיין ברמב”ם פ”א מהלכות תפילין שכתב דההלמ”מ דנאמר שיהיו כותבין בדיו לא נאמר רק למעט שאר מיני צבעונין כגון האדום והירוק וכיוצא בהן משמע דבכל דבר שיעשה ממנו מראה שחור כדיו כשר ורק שיהיה מתקיים וכן כתב בהלכות ס”ת א’ מכ’ דברים הפוסלים ס”ת הוא אם נכתב בלא שחור העומד. ואם היה המראה דומה למראה הכחול [שקורין בל”א בלאה] נלענ”ד שיש להחמיר בזה וראיה מחולין מ”ז ע”ב ככוחלא כשירה כדיותא טריפה דאף דמהרמב”ם משמע דהלכה לא נאמר רק שיהיה מראה שחור וביררנו לקמן בסימן ל”ג דהרצועות שיש עליה גם כן הלמ”מ דצריכה להיות שחור די בשחרות שהיא ככחול שאני הכא שכיון שהיתה ההלכה שיכתוב בדיו אף דדיו לאו דוקא להרמב”ם וה”ה כל מראה שחור אבל עכ”פ שיהיה מראיתה שחור כמו דיו. וכ”ש לפירוש הרא”ש וש”פ דסוברים שדיו ממש בעינן מראה כחול בודאי איננו בכלל דיו אך צל”ע קצת דא”כ אם היה מראית הדיו דומה למראית העורב ג”כ איננו בכלל דיו וכדמוכח בנדה כ’ ע”א דמראית הדיו שחור יותר ממראית העורב דאמר שם שחור כדיו טמאה כעורב הוא בכלל דיהא מכן וטהור וא”כ אמאי אמר במדרש שחורות כעורב אלו האותיות אך אין למדין הלכה מן האגדות א”נ י”ל בדוחק דשחור כעורב הוא שחור ג”כ כדיו אבל כדיו הלח והוא ג”כ טהור כדמוכח שם בגמרא. ואפילו אם טבעו להיות נשחר לגמרי אחר הכתיבה יש לעיין בזה טובא אי כשר בדיעבד דהלא ההלכה נאמר שיהיו כותבין בדיו כדאיתא בירושלמי ולא נאמר שיהיה כתוב הסת”מ בדיו ולשון השו”ע ג”כ משמע דבעת הכתיבה יהיה הדיו שחור ויש לפרש עוד דכוונת השו”ע כ”ש שחור אפילו ממי עפצים וקנקנתום ודלא כר”ת וכמו שביאר בב”י וצ”ע:
* בין שיש בו מי עפצים – המחבר סתם דבריו ולא פירש ממה לעשותו משום דאפילו אם הוא עשוי מקנקנתום ומי עפצים או מגומא ומי עפצים כשר דמשני מינים ביחד נקרא דיו ודלא כר”ת דאוסר בזה וכמו שביאר בב”י [כן ביאר הגר”א בסימן תרצ”א לקמן וגם בסי’ זה רמז לזה דלזה לא כתב השו”ע רק שיש בו ולא כתב אפילו אם הדיו הוא מעפצים בלבד ומיושב בזה קושית הפמ”ג] ולזה בא הרמ”א והוסיף דלכתחלה יש להחמיר שלא לעשותו מעורב בקנקנתום או בגומא משום דהוי כתב שאין יוכל להמחק וכמו שנתבאר ביו”ד בסימן רע”א ס”ו דדוקא בדיעבד אם כתבו במי עפצים וקנקנתום כשר [וגומא הוא ג”כ כתב שאין יוכל להמחק וכדאיתא בסוטה דף י”ז במשנה] וכן מוכח ברמב”ם פ”א מהלכות תפילין ה”ד ע”ש ואין כונת הרמ”א לומר דלכתחלה דוקא מעשן ולא מעצים גופייהו [ועיין מ”א וא”ר] דהרי ביו”ד בסי’ רע”א הרמ”א גופא כתב דלכתחלה יותר טוב שיעשה מדבר הבא מן העץ אח”כ מצאתי בעזה”י בעולת תמיד שפירש כן. א”נ י”ל דכונת הרמ”א למעט מה שכתב הב”י סתם בדיו שחור דמשמע כ”ש שחור כיון דהוא מתקיים והוא ניכר על הקלף דיו הוא וכמו שכתב בב”י בשם רבינו שמחה ולזה בא הרמ”א והוסיף דלכתחלה יחמיר כדברי רבינו תם דדוקא בא מן העץ:
* בין שלא וכו’ – עיין לקמן בסימן תרצ”א וביו”ד בסימן רע”א שכתב השו”ע דאם כתב במי עפצים וקנקנתום כשר. כתב הפמ”ג מדלא הזכיר גומא משמע דאף אם לא הטיל בהן גומא כשר ועיין עוד בדבריו שמסתפק לדינא אם דוקא ע”י שניהן ביחד כיון דאין בהן גומא או אפילו בכל אחד יכול לעשות דיו כיון שהוא שחור והגר”א בביאורו בסימן זה ובסימן תרצ”א פוסק דממי עפצים בלבד או מקנקנתום בלבד פסול אפילו דיעבד דלא מיקרי דיו כ”א משני מינים ביחד מי עפצים וגומא או מי עפצים וקנקנתום ומגומא וקנקנתום יחד בלי תערובת מי עפצים או עשן עצים ושמנים לא ברירא לי דעת הגר”א בזה והגאון מהר”מ בנעט בביאורו על המרדכי מחמיר בזה לכתחלה ובקנקנתום לבד או בגומא לבד מחמיר אפילו בדיעבד כדעת הגר”א ובתשובת משכנות יעקב סימן ל”ז מחמיר אפילו במי עפצים וקנקנתום יחד בלי תערובת גומא עי”ש. והגם דבדיעבד בודאי אין להחמיר ולפסול במי עפצים וקנקנתום יחד נגד פסק השו”ע בסי’ תרצ”א וביו”ד סימן רע”א עכ”פ לכתחלה בודאי יש ליזהר כדבריו שאם הוא עושה דיו ממי עפצים אפילו אם הוא מערבו עם קנקנתום לא יעשהו בלתי תערובת גומא וה”ה דממי עפצים וגומא בלחוד נמי שפיר דמי ועי”ש בתשובת משכנות יעקב שמביא הרבה פוסקים סייעתא לדבריו גם כתב שם בתשובה דלכתחלה יש לדקדק לעשותו ע”י בישול כדעת הרמב”ן והר”ן הואיל דאפשר:
* הרי אלו פסולין – ואם הוא אות ראשון או שכתבו כולו כך ורוצה אח”כ בתו”מ להעביר קולמוס כסדרן עליהן בדיו צ”ע אם מהני פמ”ג במ”ז אות ט”ו והחתם סופר בסימן רנ”ו ביו”ד פסק דמספק פסול דהוא בכלל דיו ע”ג סיקרא עיין בגיטין י”ט ע”א והדין עם הא”ר דלא כהפמ”ג שמפקפק בזה עי”ש:
* עפרות זהב – וה”ה שאר מיני צבעונין על הדיו דפוסל בזה להכתב ובזה לא שייך תקנתא דמעביר ואף אם ירצה אח”כ להעביר בדיו על הצבעונין והזהב פסק הע”ת והא”ר דלא מהני וזהו שכתב אחר כך על אות מאזכרה אין לו תקנה כלומר אפילו רוצה לחפות בדיו מלמעלה פסול וראיה זו דחה הפמ”ג עי”ש ובאמת לענ”ד יש לעיין בזה אם יש בזה אפילו פסול ספק כמו דיו ע”ג צבע אחרי דכתב התחתון וגם העליון הוא כתב דיו ואין כאן מקום להאריך:
* מעביר הזהב – הפרישה כתב עיין ביו”ד סימן רע”ו כתבתי שם בשם ריב”ש דיש לחוש משום כתב מנומר אם יש הרבה אותיות כן בכמה דפין וכן כתב הל”ח והא”ר השיג עליהם דהריב”ש לא קאי כלל על דברי הנ”י כשזרק זהב על הדיו דבזה לא שייך ענין מנומר כיון דכתב דלמטה קיים אלא הריב”ש קאי על עיקר הדין אם כתב בזהב או בצבעונים עצמן וגררן וכתבן בדיו דבזה שייך ענין מנומר והאריך בזה ועיין בברכי יוסף סי’ רע”ו שהסכים לדברי הא”ר וכן הבני יונה ג”כ:
Riesh Lakish was an Emora during the Talmudic period. He says that he saw a lamb grazing under a fig tree dripping with honey. The lamb itself was dripping its milk onto the honey. He said that this represented the land flowing with milk and honey. (Ketubot 111b)
