Today’s daf TB Yoma 7 continues analyzing the disagreement between Rav Nakhman and Rav Sheshet regarding the effect of impurity imparted by a corpse on the conduct of the Temple service. Rabbi Nakhman holds that once the prohibition is permitted the prohibition is completely uprooted (הוּתְּרָה ). Rav Sheshet holds that if there’s no other avenue of observance possible than the prohibition is only overridden (דְּחוּיָה ).
The Gemara says that this amoraic disagreement is parallel to an earlier tannaitic disagreement between Rabbi Yehuda and Rabbi Shimon. “Rabbi Yehuda said to him: Leave the case of the High Priest on Yom Kippur, as the atonement of the frontplate (the tzitz) is unnecessary because the prohibition of performing the Temple service in impurity is permitted (הוּתְּרָה ) in cases involving the public. Learn by inference that Rabbi Shimon holds that impurity is overridden (דְּחוּיָה ) in cases involving the public, and that is why the atonement of the frontplate is necessary. The dispute between Rav Sheshet and Rav Naḥman is based on a tannaitic dispute, and the baraita cited above is in accordance with the opinion of Rabbi Yehuda.” (Sefaria.org translation)
This leads the Gemara to analyze exactly what does the word “always- תָּמִיד” in the verse “It (the tzitz) shall be on Aaron’s forehead, that Aaron may take away any sin arising from the holy things that the Israelites consecrate, from any of their sacred donations; it shall be on his forehead at all times (tamid- תָּמִיד), to win acceptance for them before the LORD. (Exodus 20:38)” effect whether הוּתְּרָה or דְּחוּיָה is the operating principle. This entire discussion for us will teach us a custom concerning tefillin.
“And Rabbi Shimon holds that emphasis should be placed on the
end of that verse: “It shall be always upon his forehead that they may be
accepted before the Lord.” From this, Rabbi Shimon derived that the
frontplate always effects acceptance, even when it is not upon the High
Priest’s forehead, as what is the meaning of the word always in
the verse? If we say that it means that the frontplate must always
be on the High Priest’s forehead, do you find that situation in
reality? Doesn’t he need to enter the bathroom, when he must remove the
frontplate bearing the name of God? Similarly, doesn’t he need to sleep,
at which time he removes the priestly vestments? Rather, it means that
the frontplate always effects acceptance, whether or not it is on his
forehead.
“The Gemara
asks: And according to Rabbi Yehuda as well, isn’t it written:
“Always”? Clearly it does not mean that the frontplate must always be on
his forehead. The Gemara answers: That term: “Always,” teaches
that the High Priest must always be aware that the frontplate is on his head,
and that he should not be distracted from it. This is in accordance
with the statement of Rabba bar Rav Huna, as Rabba bar Rav Huna said: A
person must touch the phylacteries on his head and on his arm
each and every hour[1],
to maintain awareness of their presence. This is derived by means of an a
fortiori inference from the frontplate:
“Just as with regard to the frontplate,
which has only one mention of God’s name, the Torah said: “It shall be
always upon his forehead,” teaching that that he should not be
distracted from it, with regard to phylacteries, which have numerous
mentions of God’s name in their four passages from the Torah, all the
more so one may not be distracted from them.”[2]
(Sefaria.org translation)
During the morning the morning service while reciting Psalm 145, the Ashrei, there is an Ashkenazic custom to touch the tefillin in order to remain aware of their presence. When reciting verse 16 it is customary to touch the arm tefillin saying “You open your hand” and to touch the head tefillin while saying “and satisfy the desire of every living thing.”
[1] Remember that back during Talmudic
times, men wore the tefillin all day
long. The tefillin were soft leather
pouches in contradistinction to the ones we wear today.
[2] For the sake of completeness here
is how Rabbi Shimon understands the word always. “The Gemara asks: And according to
Rabbi Shimon, who says that the verse: “It shall be always upon his
forehead,” teaches that the frontplate effects acceptance even when it
is not on the High Priest’s forehead, isn’t it also written: “On his
forehead…and shall gain forgiveness”? The Gemara answers: That verse
comes to establish the place where the High Priest should position the
frontplate, not to indicate that it effects acceptance only when it is on his
forehead.” (Sefaria.org translation)
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