Inside Tefillin – A Land Flowing With Milk and Honey
Tefillin are a set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah. They are worn by Jews during weekday morning prayers; Some wear them all day long while working or studying Torah.
Tefillin Gassot – Written by Rabbi Gindi$800.00 Add to cart
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Sofer Stam – Scribe Workshop – Tefillin$326.00 Add to cart
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Tallit with Techelet plus tiny tefillin both according to Rambam – Perashat Shlach$1,522.00 Add to cart
The tefillin are to serve as a reminder of God’s intervention at the time of the Exodus from Egypt. Maimonides details of the sanctity of tefillin and writes that “as long as the tefillin are on the head and on the arm of a man, he is modest and God-fearing and will not be attracted by hilarity or idle talk; he will have no evil thoughts, but will devote all his thoughts to truth and righteousness” The Sefer ha-Chinuch (14th century) adds that the purpose of tefillin is to help subjugate a person’s worldly desires and encourage spiritual development. Joseph Caro (16th century) explains that tefillin are placed on the arm adjacent to the heart and on the head above the brain to demonstrate that these two major organs are willing to perform the service of God.
What’s in the Tefillin Boxes?
The Torah mentions the mitzvah of tefillin four separate times. Each of these texts is inscribed on parchment and placed into the tefillin. These passages discuss the unity of G‑d. They describe the miracles G‑d performed for us when He took us out of Egypt, and how G‑d alone has the power and dominion to do whatever He wants in the physical and spiritual worlds. In other words, these verses cover the fundamentals of our faith.
These texts are:
1–2. Kadesh (Exodus 13:1–10) and Vehayah ki yeviacha (Exodus 13:11–16): These describe the duty of the Jewish people to always remember the redemption from Egyptian bondage, and the obligation of every Jew to educate his children about this and about G‑d’s commandments. It includes the promise to bring the Jewish people to a land flowing with milk and honey.
3. Shema (Deut. 6:4–9): Pronounces the unity of the one G‑d, and commands us to love and fear Him.
4. Vehayah (Deut. 11:13–21): Focuses on G‑d’s assurance to us of reward that will follow our observance of the Torah’s mitzvahs.
In the perashiot inside the Tefillin the statement that Israel is a land flowing with milk and Honey is written.
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.
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)In the Torah 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.
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.
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)
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)
Stubborn People need a land with great natural resources
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 stiff-necked 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. Do to this they will not be successful living in a place like the desert where they need constant miracles to survive.
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 the people buy honey sellers who thought that as a Jewish website milknhoney.co.il must want to market their honey. The most famous of these sweet customs is on Rosh Hashana when almost every Jew in the world dips an apple in honey.