## Menachot Daf 36b

###### Menachot 36b:1
[Menachot 36b:1](https://torahapp.org/share/book/Menachot/r/36b:1)

וְהָא רַב חִסְדָּא וְרַבָּה בַּר רַב הוּנָא מְצַלּוּ בְּהוּ בְּאוּרְתָּא? הָהוּא פְּלִיגָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But Rav Ḥisda and Rabba bar Rav Huna would pray in the evening with** phylacteries. The Gemara explains: **That** opinion represented in this incident **disagrees** with the ruling of Rav Naḥman.


###### Menachot 36b:2
[Menachot 36b:2](https://torahapp.org/share/book/Menachot/r/36b:2)

וּמִי אָמַר רַבָּה בַּר רַב הוּנָא הָכִי? וְהָא אָמַר רַבָּה בַּר רַב הוּנָא: סָפֵק חֲשֵׁיכָה סָפֵק (לָא) [אֵין] חֲשֵׁיכָה – לֹא חוֹלֵץ וְלֹא מַנִּיחַ, הָא וַדַּאי חֲשֵׁיכָה – חוֹלֵץ! הָתָם בְּעֶרֶב שַׁבָּת אִיתְּמַר.

**William Davidson Edition - English:**
The Gemara asks: **And did Rabba bar Rav Huna** actually **say this,** that the mitzva of phylacteries applies at night? **But doesn’t Rabba bar Rav Huna say:** If it is **uncertain** whether it is **nightfall** or whether it is **not nightfall,** one **neither removes** his phylacteries, as it is not yet definitely night, **nor dons** them *ab initio*. **This** indicates that if it is **definitely nightfall,** one **removes** his phylacteries. The Gemara answers: Rabba bar Rav Huna’s ruling **there was stated with regard to Shabbat eve,** as one may not don phylacteries on Shabbat, when the mitzva does not apply.


###### Menachot 36b:3
[Menachot 36b:3](https://torahapp.org/share/book/Menachot/r/36b:3)

מַאי קָסָבַר? אִי קָסָבַר לַיְלָה זְמַן תְּפִילִּין, שַׁבָּת נָמֵי זְמַן תְּפִילִּין. אִי קָסָבַר שַׁבָּת לָאו זְמַן תְּפִילִּין, לַיְלָה נָמֵי לָאו זְמַן תְּפִילִּין, דְּמֵהֵיכָא דְּמִמַּעֲטָא שַׁבָּת מֵהָתָם מִמַּעֲטִי לֵילוֹת.

**William Davidson Edition - English:**
The Gemara raises a difficulty with regard to this answer: **What does** Rabba bar Rav Huna **hold? If he holds** that **night** is **a time** when one performs the mitzva of wearing **phylacteries,** then **Shabbat** is **also a time** when one performs the mitzva of wearing **phylacteries. If he holds** that **Shabbat** is **not a time** when one performs the mitzva of wearing **phylacteries,** then **night** is **also not a time** when one performs the mitzva of wearing **phylacteries.** The reason for this statement is **that from** the source **where Shabbat is excluded** from the mitzva of phylacteries, **nights are excluded from there** as well.


###### Menachot 36b:4
[Menachot 36b:4](https://torahapp.org/share/book/Menachot/r/36b:4)

דְּתַנְיָא: ״וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה״ – ״יָמִים״ וְלֹא לֵילוֹת, ״מִיָּמִים״ וְלֹא כׇּל יָמִים, פְּרָט לְשַׁבָּתוֹת וְיָמִים טוֹבִים, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: לֹא נֶאֶמְרָה חוּקָּה זוֹ אֶלָּא לְפֶסַח בִּלְבָד.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* with regard to the end of the passage of the Torah that discusses both the mitzvot of the Paschal offering and phylacteries: **“And you shall observe this ordinance in its season from year [*miyamim*] to year”** (Exodus 13:10). This indicates that these mitzvot apply during the **days [*yamim*] but not** during the **nights.** Furthermore, the letter *mem*, meaning from, in the term: **“From year [*miyamim*],”** teaches: These mitzvot apply on some days, **but not** on **all days.** This **excludes *Shabbatot* and Festivals,** on which phylacteries are not worn. This is **the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: This** verse, mentioning **an ordinance, is stated only with regard to the Paschal** offering, and it is not referring to phylacteries at all. Evidently, Rabbi Yosei HaGelili, who says that at night one is exempt from the obligation of donning phylacteries, says that on Shabbat one is exempt as well.


###### Menachot 36b:5
[Menachot 36b:5](https://torahapp.org/share/book/Menachot/r/36b:5)

נָפְקָא לֵיהּ מֵהֵיכָא דְּנָפְקָא לֵיהּ לְרַבִּי עֲקִיבָא, דְּתַנְיָא: רַבִּי עֲקִיבָא אוֹמֵר: יָכוֹל יַנִּיחַ אָדָם תְּפִילִּין בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים? תַּלְמוּד לוֹמַר: ״וְהָיָה לְאוֹת עַל יָדְךָ וּלְטוֹטָפֹת בֵּין עֵינֶיךָ״ – מִי שֶׁצְּרִיכִין אוֹת, יָצְאוּ שַׁבָּתוֹת וְיָמִים טוֹבִים שֶׁהֵן גּוּפָן אוֹת.

**William Davidson Edition - English:**
The Gemara answers: Rabba bar Rav Huna **derives** the exemption from the obligation to don phylacteries on Shabbat **from** a different source, the source **where Rabbi Akiva derives it from, as it is taught** in a *baraita* that **Rabbi Akiva says:** One **might** have thought that **a person should don phylacteries on *Shabbatot* and Festivals.** To counter this, **the verse states: “And it shall be for a sign for you on your arm, and for a remembrance between your eyes,** so that God’s law shall be in your mouth; for with a strong arm God brought you out of Egypt” (Exodus 13:9). This teaches that the obligation to don phylacteries applies when the Jewish people **require a sign** to assert their status as God’s nation, i.e., during the week. This serves to **exclude *Shabbatot* and Festivals, as they themselves are signs** of the Jewish people’s status as God’s nation and a remembrance of the exodus from Egypt. Consequently, no further sign is required on these days.


###### Menachot 36b:6
[Menachot 36b:6](https://torahapp.org/share/book/Menachot/r/36b:6)

אָמַר רַבִּי אֶלְעָזָר: כׇּל הַמַּנִּיחַ תְּפִילִּין אַחַר שְׁקִיעַת הַחַמָּה עוֹבֵר בַּעֲשֵׂה, וְרַבִּי יוֹחָנָן אָמַר: עוֹבֵר בְּלָאו. לֵימָא בְּרַבִּי אָבִין אָמַר רַבִּי אִילְעָא קָא מִיפַּלְגִי, דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אִילְעָא: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הִשָּׁמֶר״ ״פֶּן״ וְ״אַל״ אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה.

**William Davidson Edition - English:**
**Rabbi Elazar says: Anyone who dons phylacteries after sunset violates a positive mitzva. And Rabbi Yoḥanan says: He violates a prohibition.** The Gemara suggests: **Let us say** that these Sages **disagree with regard to** the principle that **Rabbi Avin says** that **Rabbi Ile’a says. As Rabbi Avin says** that **Rabbi Ile’a says: Any place where it is stated** in the Torah any of the terms: **Observe,** or: **Lest, or: Do not,** this means **nothing other than a prohibition,** as these are negative terms.


###### Menachot 36b:7
[Menachot 36b:7](https://torahapp.org/share/book/Menachot/r/36b:7)

דְּמָר אִית לֵיהּ דְּרַבִּי אָבִין, וּמָר לֵית לֵיהּ דְּרַבִּי אָבִין.

**William Davidson Edition - English:**
The Gemara explains this suggestion: **As** this **Sage,** Rabbi Yoḥanan, **is of** the opinion that the ruling is in accordance with the opinion **of Rabbi Avin,** and therefore the verse: “And you shall observe this ordinance in its season from year to year,” from which the exclusion of nights is derived, is a prohibition, as it employs the term “observe.” **And** that **Sage,** Rabbi Elazar, **is of** the opinion that the ruling is **not** in accordance with the opinion **of Rabbi Avin,** and therefore the term: “And you shall observe,” is a positive mitzva.


###### Menachot 36b:8
[Menachot 36b:8](https://torahapp.org/share/book/Menachot/r/36b:8)

לָא, דְּכוּלֵּי עָלְמָא אִית לְהוּ דְּרַבִּי אָבִין אָמַר רַבִּי אִילְעָא, וְהָכָא בְּהָא קָא מִיפַּלְגִי: מָר סָבַר ״הִשָּׁמֶר״ דְּלָאו – לָאו, וְ״הִשָּׁמֶר״ דַּעֲשֵׂה – עֲשֵׂה, וּמָר סָבַר ״הִשָּׁמֶר״ דַּעֲשֵׂה נָמֵי לָאו.

**William Davidson Edition - English:**
The Gemara counters: **No, everyone is of** the opinion that the ruling is in accordance with the opinion **that Rabbi Avin** says that **Rabbi Ile’a says, and here they disagree with regard to this:** One **Sage,** Rabbi Elazar, **holds** that the term **“observe”** written **with regard to a prohibition** has the status of **a prohibition,** whereas that same term **“observe”** written **with regard to a positive** mitzva has the status of **a positive** mitzva, as the Torah is issuing a warning to take special care in the observance of a mitzva. Accordingly, the command with regard to the positive mitzva of phylacteries is a positive mitzva. **And** one **Sage,** Rabbi Yoḥanan, **holds** that the term **“observe”** written **with regard to a positive** mitzva is **also a prohibition.**


###### Menachot 36b:9
[Menachot 36b:9](https://torahapp.org/share/book/Menachot/r/36b:9)

וְאָמַר רַבִּי אֶלְעָזָר: וְאִם לְשׇׁמְרָן – מוּתָּר. וְאָמַר רָבִינָא: הֲוָה יָתֵיבְנָא קַמֵּיהּ דְּרַב אָשֵׁי וְחָשַׁךְ, וְהִנִּיחַ תְּפִילִּין, וַאֲמַרִי לֵיהּ: לְשׇׁמְרָן קָא בָעֵי לְהוּ מָר? וַאֲמַר לִי: אִין. וַחֲזֵיתֵיהּ לְדַעְתֵּיהּ דְּלָאו לְשׇׁמְרָן הוּא בָּעֵי, קָסָבַר: הֲלָכָה וְאֵין מוֹרִין כֵּן.

**William Davidson Edition - English:**
**And Rabbi Elazar says: And** although it is prohibited to don phylacteries at night, **if** one does so in order **to safeguard them** from theft and the like, it is **permitted. And Ravina said: I was sitting before Rav Ashi and** it **grew dark, and he donned phylacteries. And I said to him: Does the Master need to safeguard them? And he said to me: Yes. But I saw that his intention** in donning them was **not** that he **needed to safeguard them;** rather, Rav Ashi **holds:** This is the ***halakha*,** that night is an appropriate time for phylacteries, **but** a public **ruling is not issued to that effect.**


###### Menachot 36b:10
[Menachot 36b:10](https://torahapp.org/share/book/Menachot/r/36b:10)

אָמַר רַבָּה בַּר רַב הוּנָא: חַיָּיב אָדָם לְמַשְׁמֵשׁ בַּתְּפִילִּין בְּכׇל שָׁעָה, קַל וָחוֹמֶר מִצִּיץ, וּמָה צִיץ שֶׁאֵין בּוֹ אֶלָּא אַזְכָּרָה אַחַת, אָמְרָה תּוֹרָה: ״וְהָיָה עַל מִצְחוֹ תָּמִיד״, שֶׁלֹּא (תַּסִּיחַ) [יַסִּיחַ] דַּעְתּוֹ מִמֶּנּוּ, תְּפִילִּין שֶׁיֵּשׁ בָּהֶן אַזְכָּרוֹת הַרְבֵּה, עַל אַחַת כַּמָּה וְכַמָּה!

**William Davidson Edition - English:**
**Rabba bar Rav Huna says: A person is obligated to touch** his **phylacteries** regularly for **the entire time** that he is wearing them. This is derived from **an *a fortiori*** inference **from** the **frontplate** of the High Priest, as follows: **And if** with regard to the **frontplate, which has only one mention** of God’s name, **the Torah states: “And it should be always upon his forehead”** (Exodus 28:38), which means that the High Priest must always be aware that the frontplate is placed on his head and **that he should not be distracted from it,** then with regard to **phylacteries, which have numerous mentions** of God’s name, **all the more so** one must always be aware of them.


###### Menachot 36b:11
[Menachot 36b:11](https://torahapp.org/share/book/Menachot/r/36b:11)

תָּנוּ רַבָּנַן: ״יָדְךָ״ – זוֹ שְׂמֹאל. אַתָּה אוֹמֵר שְׂמֹאל, אוֹ אֵינוֹ אֶלָּא יָמִין? תַּלְמוּד לוֹמַר: ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם״, וְאוֹמֵר: ״יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים״, וְאוֹמֵר: ״לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חֵיקְךָ כַלֵּה״.

**William Davidson Edition - English:**
§ **The Sages taught** with regard to the verse: “And it shall be for a sign for you on **your arm [*yadkha*]”** (Exodus 13:9), that **this** is referring to the **left** arm. **Do you say** it means the **left** arm, **or is it only** the **right** arm? **The verse states: “Even My hand [*yadi*] has laid the foundation of the earth, and My right hand [*vimini*] has spread out the heavens”** (Isaiah 48:13). **And** another verse **states: “Her hand [*yadah*] she put to the tent pin, and her right hand [*viminah*] to the workmen’s hammer”** (Judges 5:26), **and** another verse **states: “Why do You withdraw Your hand [*yadkha*], even Your right hand [*viminekha*]? Draw it out of Your bosom and consume them”** (Psalms 74:11). All these verses employ the term *yad* with regard to the left hand, and use the term *yamin*, literally, right, without the term *yad*, to indicate the right hand.