POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Menachos 37
1) ON WHICH HAND ARE "TEFILIN" WORN?
(a) (Beraisa): (Tefilin are tied on) "Yadcha" - the left arm.
2) WHERE ARE HEAD-"TEFILIN" WORN?
(b) Suggestion: Perhaps it refers to the right arm!
(c) Rejection: It says "Af Yadi Yosdah Eretz vi'Mini Tipchah
Shamayim", and "Yadah la'Yased Tishlachnah vi'Minah
Lehalmus Amelim", and "Lamah Sashiv Yadcha vi'Minecha
mi'Kerev Chekcha Chale" - Yemin refers to the right, Yad
(unspecified) refers to the left.
(d) R. Yosi ha'Chorem: Sometimes 'Yad' refers to the right -
"Va'Yar Yosef Ki Yashis Aviv Yad Yemino"!
1. The first Tana holds that we never find that 'Yad'
refers to the right unless it specifies so.
(e) R. Noson says, we have a different source -
"U'Kshartem...U'Chsavtam", the Torah equates tying (Shel
Yad) with writing (a Mezuzah) - just as we use the right
(more skilled) hand to write, we use it to tie;
1. (Since a hand cannot tie Tefilin on itself,) this
teaches that Tefilin is tied *on* the left hand.
(f) Question: What is R. Yosi's source that Tefilin is tied
on the left hand?
(g) Answer: He learns like R. Noson.
(h) (Rav Ashi): (In one place) "Yadcha (your hand)" is
written (abnormally) with a 'Hei' at the end, enabling us
to read 'Yad Kehah' (the weak hand). (Alternatively -
such words are (usually) feminine, suggesting the weaker
(i) Question (R. Aba): 'Hei' is sometimes interchangeable
with 'Ches' - perhaps we should read it 'Yad Ko'ach' (the
(j) Answer (Rav Ashi): Since we can expound the way it is
written (with a 'Hei'), we do not interchange it with
(k) Tana'im argue about Rav Ashi's way of learning:
1. (Beraisa):"Yadcha" is written with a 'Hei' - this
teaches that Shel Yad is tied on the left hand.
(l) (Another Beraisa): Someone missing his upper arm is
exempt from hand Tefilin;
2. Others say, "Yadcha" includes a Gidem (someone whose
hand was cut off, but his upper arm is intact).
(m) Others say, "Yadcha" includes a Gidem.
(n) (Beraisa #1): A left handed person puts Tefilin on his
right hand, this is his Smol (weak hand).
(o) Contradiction (Beraisa #2): A lefty puts Tefilin on his
(p) Resolution (Abaye): Beraisa #2 refers to an ambidextrous
(a) (Tana d'Vei Menasheh): "Al Yadecha" - this refers to
Kibores (the fleshy part of the upper arm); "Bein
Einecha" - this refers to the Kodkod (top of the head).
(b) Question: Where on the Kodkod are Tefilin worn?
(c) Answer (D'vei R. Yanai): (Up to) the part of the head
that is soft in a baby.
(d) Question (Flimo): If someone has two heads, on which does
he wear Tefilin?
(e) Rebbi: (Rashi - you mock me! Rashba (brought in Gilyon
ha'Shas) - you doubt the words of Chachamim, who say that
a Treifah cannot live more than a year, the Mitzvah would
never apply to him!) Choose your punishment - exile
yourself or you will be excommunicated!
(f) A man entered; he said that his (firstborn) son was born
with two heads, and asked how much he must pay to redeem
(g) (An elder -Beraisa): You must pay 10 Shekalim (five for
(h) Question: This contradicts Rami bar Chama's teaching!
1. (Rami bar Chama) Suggestion: "Pado Sifdeh" (the verb
is doubled) includes a baby that was torn (Rashi -
and died; Tosfos - became Treifah) within 30 days,
we must redeem him!
3) WHERE WE WEAR HAND-"TEFILIN"
2. Rejection "Ach" - this distinguishes (some babies
are not redeemed - Rashi - those that cannot live;
Tosfos - Treifos).
(i) Answer: (The Tana of the Beraisa learned from "Chameshes
Shekalim la'Gulgoles" that one must redeem every head) -
we must say that "Ach" only excludes a baby that died
already (Rashi; Rashba - "...la'Gulgoles" teaches that
one who has an extra head is fitting to live for a long
time, unlike other Treifos).
(a) Question: Tana d'vei Menasheh taught that "Al Yadecha"
refers to Kibores - what is his source?
4) IS EACH CORNER A SEPARATE "MITZVAH"?
(b) Answer (Beraisa): "Al Yadecha" - this refers to the upper
1. Suggestion: Perhaps it refers to the palm!
(c) R. Chiya brei d'Rav Avya would wear Shel Yad even with
2. Rejection #1: The Torah commands to wear Tefilin on
the hand and head - just as the latter is near the
top of the head, the former is near the top of the
3. Rejection #2 (R. Eliezer): We learn from "V'Hayah
Lecha l'Os" - hand Tefilin is visible to you (the
wearer), not to others (for it is covered by
4. Rejection #3 (R. Yitzchak): We learn from "V'Samtem
Es Devarai Eleh Al Levavchem...u'Kshartem" - Tefilin
must be next to the heart.
(d) Rav Ashi had a wound, his shirt was torn (to avoid
aggravating the wound), his Tefilin could be seen through
(e) Ameimar: Don't you agree that V'Hayah Lecha l'Os", Shel
Yad must be visible to you, not to others?!
(f) Rav Ashi: That means, it is worn in a place on the arm
(g) Question: The Beraisa taught 'Just as head Tefilin is
worn near the top of the head...' - what is the source of
(h) Answer (Beraisa): "Bein Einecha" - this is (near) the top
of the head.
1. Suggestion: Perhaps it is literally between the
2. Rejection: It also says "Lo Sasimu Karachah *Bein
Einechem* la'Mes" - just as the prohibition to tear
out hair applies on top of the head (where hair
grows), also the Mitzvah of Tefilin.
3. R. Yehudah says, we have a different source - we
equate Shel Rosh to Shel Yad:
i. Just as Shel Yad is (on the flesh) in a place
where only one kind of hair (i.e. white) is
Metamei a Tzaru'a (makes him a Metzora
Muchlat), also Shel Rosh;
ii. This cannot be between the eyes, for yellow
hairs are Metamei in (Tzara'as in) the eyebrows
(like the law of Tzara'as where hair grows on
the head), and white hairs are Metamei in the
rest of the area.
(a) (Mishnah): The four Tzitzis (sets of strings on each of
the four corners of a garment) are Me'akev each other,
because they are all one Mitzvah.
(b) Question: What is the difference between the first Tana
and R. Yishmael (who says that each of the four is a
Mitzvah by itself)?
(c) Answer #1 (Rav Yosef): They disagree about a linen
garment. (If there are strings of Techeiles (which must
be woolen) on some but not all four corners, the first
Tana says that one who wears it transgresses Kilayim, R.
Yishmael exempts (since every string of Techeiles is a
Mitzvah, this overrides the Lav of Kilayim).)
(d) Answer #2 (Rava bar Ahina): They disagree about a garment
with five (or more) corners. (All expound that one must
attach Tzitzis - the first Tana holds that there is one
Mitzvah to attach strings on four corners, R. Yishmael
holds that there is a Mitzvah to attach strings on every
(e) Answer #3 (Ravina): They argue whether or not Rav Huna's
law applies (if there are strings on some but not all
1. (Rav Huna): If invalid Tzitzis are on a garment, one
who enters (or walks four Amos in) Reshus ha'Rabim
while wearing it brings a Chatas (if he was Shogeg).
(f) (Rav Shisha brei d'Rav Idi): If one cut off (on a
diagonal) one of the four corners of his garment (this
makes it five-cornered), he did not exempt it from
(g) (Rav Mesharshiya): If one folded his garment and stuck it
together (so it will stay that way, and put Tzitzis on
the (current) four corners), this does not suffice.
(h) Question: What is the reason?
(i) Answer: Surely, it will later come open - we consider it
as if it is open now, the corners of the material are the
(j) Support (Mishnah): If material was folded to make a
pouch, even though it holds things, it is Tahor (since it
will later come open, it is not considered a vessel),
except for those of Aravim (for they normally use such
(k) (Rav Dimi of Neharda'a): If one folded the corners of his
garment (making them round) and sewed them (so they will
stay that way), he did not exempt it from Tzitzis.
(l) Question: What is the reason?
(m) Answer: Since he did not cut off the extra material, this
shows that he plans to later undo the stitching, we
considered it as if the corners are still right-angled.
(n) (Mishnah - R. Yishmael): Each of the four is a Mitzvah by
(o) (Rav Yehudah): The Halachah follows R. Yishmael.
(p) The Halachah does not follow him.
(q) Version #1: On the Shabbos of the Regel (before the
festival, when they expound laws of the festival), Ravina
noticed that a corner of Mar bar Rav Ashi's garment (with
the Tzitzis) had snapped off; he did not tell him until
Mar bar Rav Ashi reached his house.
1. Mar bar Rav Ashi: Had you told me earlier, I would
have taken off my garment right away!
(r) Version #2: Ravina immediately told Mar bar Rav Ashi that
a corner of his garment had snapped off.
2. Ravina: That would be embarrassing (to walk home
without your garment) - Kavod ha'Briyos (avoiding
disgrace) overrides a Lav (walking in Reshus
ha'Rabim wearing a garment with invalid Tzitzis)!
3. Mar bar Rav Ashi: Rav bar Sheva explained, it only
overrides the Lav of Lo Sasur (commanding us to
follow mid'Rabanan laws).
1. Mar bar Rav Ashi: Do you think I must take off my
garment right away? Kavod ha'Briyos overrides a Lav!
2. Question: But Rav bar Sheva explained, it only
overrides the Lav of Lo Sasur!
3. Answer: Mar bar Rav Ashi was not walking in Reshus
ha'Rabim, rather, in a Karmelis, where the
prohibition to carry is only mid'Rabanan.