Milknhoney Judaica

Category: Tefillin תפילין

  • Inside Tefillin – The Jewish Prayer of Shema Yisrael

    Inside Tefillin – The Jewish Prayer of Shema Yisrael

    The Prayer of Shema Yisrael is central to Judaism. The most religious people as well those who are estranged from the daily performance of mitzvot say Shema Yisrael and feel that it states central beliefs in Judaism. It is included in klaf parchments of Mezuzot and inside Tefillin.

    Abudraham discussed the meaning of this most popular Jewish Prayer of Shema Yisrael Hashem Elokenu Hashem Echad. The following is excerpted from Abudraham.

    We are accustomed to say the prayer of Shema Yisrael out loud. The reason for this is to awaken concentration. It is very important to concentrate when stating the first verse of Shema Yisrael. Additionally, a reason why we say this verse out loud is that it is like testimony. Each person declares out loud to his peers, the he honestly believes that Hashem is a Singular Unity in the whole universe. This is why you find that the Letter Ayin of Shema and Dalet of Echad are large. Ayin Dalet €ED€ is testimony in Hebrew.

    The word €Hear – Shema has three interconnected meanings. The first is sounds using the sense of hearing like Jethro Heard€ (Shemot 18-1) the second meaning is built upon the concept of hearing. It is to understand as in the verse a nation whose tongue you shall not understand (using the word Shema – Devarim 28-49). The third meaning, which is built on the concept of understanding, means to accept as in, if you shall diligently listen to My commandments (Devarim 11-13). All three meanings are implied in the word Shema of Shema Yisrael, to hear, understand and accept the yoke of heaven. That is to say that G-d is the Lord and there is no one other than him and that one needs to accept.

    R. David ben R. Yosef Abudraham lived in Spain during the thirteenth century. He might have been a student of R. Yaakov Ba`al Ha-Turim, although this is not certain. His work, called Abudraham, is a collection of halachot, minhagim and commentaries on the prayers, and is one of the most important works of this type. The Abudraham includes commentaries and halachic decisions from earlier authorities. It was first printed in Lisbon in the late fifteenth century. Most recently it was reprinted in Jerusalem in 1963. (Responsa Project)

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  • Inside Tefilin – The Jewish Prayer of Shema Yisrael

    Inside Tefilin – The Jewish Prayer of Shema Yisrael

    The Prayer of Shema Yisrael is central to Judaism. The most religious people as well those who are
    estranged from the daily performance of mitzvot say Shema Yisrael and feel that it states central beliefs
    in Judaism. It is included in klaf parchments of Mezuzot and inside Tefillin.

    Abudraham discussed the meaning of this most popular Jewish Prayer of Shema Yisrael Hashem
    Elokenu Hashem Echad. The following is excerpted from Abudraham.

    We are accustomed to say the prayer of Shema Yisrael out loud. The reason for this is to awaken
    concentration. It is very important to concentrate when stating the first verse of Shema Yisrael.
    Additionally, a reason why we say this verse out loud is that it is like testimony. Each person declares
    out loud to his peers, the he honestly believes that Hashem is a Singular Unity in the whole universe.
    This is why you find that the Letter Ayin of Shema and Dalet of Echad are large. Ayin Dalet €ED€ is
    testimony in Hebrew.

    The word €Hear – Shema has three interconnected meanings. The first is sounds using the sense of
    hearing like Jethro Heard€ (Shemot 18-1) the second meaning is built upon the concept of hearing. It is
    to understand as in the verse a nation whose tongue you shall not understand (using the word Shema
    – Devarim 28-49). The third meaning, which is built on the concept of understanding, means to accept as
    in, if you shall diligently listen to My commandments (Devarim 11-13). All three meanings are
    implied in the word Shema of Shema Yisrael, to hear, understand and accept the yoke of heaven. That is
    to say that G-d is the Lord and there is no one other than him and that one needs to accept.

    R. David ben R. Yosef Abudraham lived in Spain during the thirteenth century. He might have been a
    student of R. Yaakov Ba`al Ha-Turim, although this is not certain. His work, called Abudraham, is a
    collection of halachot, minhagim and commentaries on the prayers, and is one of the most important
    works of this type. The Abudraham includes commentaries and halachic decisions from earlier
    authorities. It was first printed in Lisbon in the late fifteenth century. Most recently it was reprinted in
    Jerusalem in 1963. (Responsa Project)

  • Inside Tefillin – Firstborn

    Inside Tefilin – Firstborn

    The Torah commands us, in the Perashiot that we don in our Tefilin every day, to redeem all of the Jewish firstborn boys. At the same time we are commanded to give all kosher first-born animals as a sacrifice to G-d. Most un-kosher animals are exempt from being given to G-d. However, A firstborn donkey must be exchanged for a lamb that is given to the Kohen. The lamb does not need to be sacrificed. The firstborn donkey’s neck is cracked, if for some reason the donkey is not exchanged for a lamb. (Shemot 13)

    Many people daily ponder this concept, which they tie upon themselves daily. However, many do not. The stated reason in the Torah regarding the firstborn is to remember slavery and exodus from Egypt. The greatest plague that G-d brought on Egypt was the death of firstborn Egyptians. This is a central episode in the story of the Jews leaving Egypt. The story of leaving Egypt itself is central to Judaism.

    When we daily put on Tefilin we also remember leaving Egypt. This is part of “Kabalat ol Malchut Shamayim – Accepting the yoke of Heaven”

    Firstborn male children who are to be redeemed need to be firstborn from their mother. A father needs to redeem every firstborn that different women might bear with five silver coins.

    The firstborn Jews were supposed to have been holy to G-d like the Kohanim. The reason for this is due to the killing of the Egyptian firstborn. However, the firstborn were exchanged for the Kohanim. This was done one for one. There were exactly 22000 Kohanim and 22273 firstborn. The extra firstborn needed to exchange themselves with 5 silver coins, as we are commanded to do with each firstborn. (Bamidbar 3)

    Another reason that is discussed about laws of sacrificing firstborn kosher animals and redeeming people and donkeys is related to the Bikurim – First fruits. Each individual also brings these to the Bet Hamikdash in a fancy ceremony.

    It has been discussed by Our Rabbis of Blessed Memory as to why the donkey is singled out over all other un-kosher animals to need redemption. Rashi states these opinions, first, that The Egyptian firstborn were compared to donkeys. The second reason is because every Jew who left Egypt took lots of donkeys that carried tons of cash and gold that was taken from the Egyptians.

  • Bo – Throw it to the Dogs

     

    Bo – Throw it to the Dogs

    Yalkut Shimoni
    Rabbi Yishayah was the student of Rabbi Chanina ben Dossa. He fasted for eighty five days because he did not understand why dogs upon whom it is said “And the dog has a nasty soul” (Yishayahu) why they can say song in front of G-d as it is said “Come bow down prostrate, let us bless in front of G-d who created us.” (Tehilim) An angel appeared to him. The angel told him Yishayah! until when will you fast over this? It is a ruling from G-d who told his secret to Chabakuk the Prophet and did not expalin it to anyone else. Because you are the student of a great Rabbi they had to send him. Since it says (parashat Bo) “A dog did not wag his tounge” the dog was rewarded. Using their Feces we make the parchments for Sifrie Torah, Tefillin and Mezuzot. (The skins were treated with dog manure)

    Additionally, Since it says “And a dog did not wag his tounge” because of that dogs merit eating animals which died as it says “Throw it to the dog”

     

    This Pasuk “A dog did not wag his toungue” which is found in our Perasha. Simply by following G-d’s one time command of not barking while the final plague of the Death of the Fist Born was taking place they merited much benefit. They get to eat lots of meat and their feces are used to treat the holiest objects to Judaism.

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  • Ki Tavo – Happiness

    Ki Tavo

    Happiness

    In this Perasha it says:

    You should be happy with all of the good which G-d your lord has given you….

    From here we learn that it is a Mitzvah to be happy. This Parasha not only tells us to be happy but it tells us how. First, let me tell you about research done by Psychologists on the Subject of Happiness.

    It has been proven that people learn their opinions and even moods through their own actions. While reading a funny story people were asked to place a pen in their mouths. Some were asked to leave their lips open and place the pen between their teeth, this looks and feels like a smile. Others were asked to place it between their lips which simulates a frown.

    The subjects who had their lips open and seemed to be smiling consistently thought that the stories were very funny. The others did not get the Joke.

    The conclusion from this is that if you force a smile you will be happy. This is also the lesson from our Parasha.

    Let’s look at the context in which we find the commandment to be happy. We are told to bring the first fruits of our harvest to the Beit Hamikdash. First fruits in themselves are a thrilling experience.

    The trip to Jerusalem was a thrilling experience. The fruits themselves were to be packed into a beautiful basket. If the person could afford it he would use a basket of precious metal. The poor would make a pretty straw basket. The oxen which were brought as sacrifices were also decorated. Acting happy causes a person to feel happy.

    Upon entering Jerusalem the pilgrims were officially greeted and musically escorted to the Beit Hamikdash. In the Beit Hamikdash the Levites would sing a portion of Tehilim for them. It has been said that music in the Beit Hamikdash was almost heavenly.

    Their was a ceremony in giving the first fruits to the Cohen. Most know the ceremony by heart since it is part of the Passover hagadah. Arami oved Ami… An Aramian wanted to kill my father.

    This statement is said by the people who brought the Bikurim – first fruits in order to instill happiness in themselves.

    True happiness is the opposite from what many believe it is. The happiness which the Torah proclaims is being happy giving away what you have for communal good. This is the opposite of individualism.

    Believe it or not, research has shown that people who are involved in healthy giving relationships with family, the poor and G-d are happier then selfish people. The research has already been stated in the Torah in our Pasuk which finishes off by saying:

    You should be happy with all that G-d your lord has given you your family, You and the Levy and the stranger who lives with you.

    This teaches us an incredible lesson. I have said to many people many times that if you want to be selfish and make sure that people always worry about you and how you are, you need to be selfless and give to your time and energy to those around you. Real selfishness is selflessness.

    Today, We do not have the Mitzvah of Bikurim since we do not have a Beit Hamikdash to bring it to. Instead we can learn from the principle behind it. We learned two concepts behind happiness which research has proven. If you act happy you will indeed feel happier. People who worry about their family, the poor and G-d are happier than those who believe in individuality.

    Toldot Yaakov Yosef says that physical happines with food can affect the soul and stick to G-d.

    The Whole Mitzvah makes a person act happy. After harvesting the first fruits a whole group of people from the same area would get together in the city to make the pilgrimage. When they arrived in Jerusalem city and temple officials would greet them.

    Someone would play the flute for them until they reached the Biet Hamikdash. Once they were at the Beit Hamikdash each individual would carry his own basket for the distance to the Azarah. Once in the Azarah the Levites would sing for them in the company of G-d and all other Jews, even if they are poor.

    In a class I once mentioned that…. Judaism is a religion which calls for actions. Not only actions of being kind. We are asked to do actions which teach us a lesson. The most common example is putting on Tefillin. When you put on Tefillin you should think about how G-d takes special care of us and that he took us out of Egypt.