## Menachot Daf 37a

###### Menachot 37a:1
[Menachot 37a:1](https://torahapp.org/share/book/Menachot/r/37a:1)

רַבִּי יוֹסֵי הַחוֹרָם אוֹמֵר: מָצִינוּ יָמִין שֶׁנִּקְרָא יָד, שֶׁנֶּאֱמַר: ״וַיַּרְא יוֹסֵף כִּי יָשִׁית אָבִיו יַד יְמִינוֹ״. וְאִידַּךְ – ״יַד יְמִינוֹ״ אִיקְּרִי, ״יָד״ סְתָמָא לָא אִיקְּרִי.

**William Davidson Edition - English:**
**Rabbi Yosei HaḤorem says:** This is no proof, as **we have found that** the **right** hand is also **called *yad*, as it is stated: “And when Joseph saw that his father was laying his right hand [*yad yemino*]”** (Genesis 48:17). The Gemara asks: **And the other** *tanna*, who maintains that the right hand is not called *yad*, how does he respond to this proof? He maintains that the right hand **is called “his right hand [*yad yemino*],”** but it **is not called a *yad* without** further **specification.**


###### Menachot 37a:2
[Menachot 37a:2](https://torahapp.org/share/book/Menachot/r/37a:2)

רַבִּי נָתָן אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וּקְשַׁרְתָּם״ ״וּכְתַבְתָּם״ – מָה כְּתִיבָה בְּיָמִין, אַף קְשִׁירָה בְּיָמִין, וְכֵיוָן דִּקְשִׁירָה בְּיָמִין – הַנָּחָה בִּשְׂמֹאל הִיא. וְרַבִּי יוֹסֵי הַחוֹרָם, הַנָּחָה דְּבִשְׂמֹאל מְנָא לֵיהּ? נָפְקָא לֵיהּ מֵהֵיכָא דְּנָפְקָא לֵיהּ לְרַבִּי נָתָן.

**William Davidson Edition - English:**
**Rabbi Natan says:** This proof is **not necessary,** as **it says: “And you shall bind them** for a sign upon your arm” (Deuteronomy 6:8), and then it states: **“And you shall write them** upon the doorposts of your house” (Deuteronomy 6:9). This teaches that **just as writing is with** the **right** hand, as most people write with their right hands, **so too,** the **binding** of phylacteries must be performed **with** the **right** hand. **And since binding is with** the **right** hand, this means that **donning is on** the **left** arm, as one cannot bind the phylacteries with the same hand upon which he is donning them. The Gemara asks: **And from where does Rabbi Yosei HaḤorem,** who holds that the right hand is also called *yad* in the Torah, **derive that donning** phylacteries is **on** the **left** arm? The Gemara answers: **He derives it from where Rabbi Natan derives it.**


###### Menachot 37a:3
[Menachot 37a:3](https://torahapp.org/share/book/Menachot/r/37a:3)

רַב אָשֵׁי אָמַר: מִ״יָּדְכָה״ כְּתִיב, בְּהֵ״י כֵּהָה. אֲמַר לֵיהּ רַבִּי אַבָּא לְרַב אָשֵׁי: וְאֵימָא ״יָדְךָ״ שֶׁבְּכֹחַ? אֲמַר לֵיהּ: מִי כְּתִיב בְּחֵי״ת?

**William Davidson Edition - English:**
**Rav Ashi said:** The requirement that phylacteries be donned on the left arm is derived **from** the verse: “It shall be for a sign upon **your arm [*yadkha*]”** (Exodus 13:16), which **is written with** a letter ***heh*** at the end. This is expounded as though it stated: Your **weak [*keha*]** arm. **Rabbi Abba said to Rav Ashi: But** one can **say** that *yadkha* should be interpreted as *yadko’aḥ*, with a letter *ḥet* at the end instead of a *heh*. If so, this would mean: **Your arm that is of strength [*shebeko’aḥ*],** which is the right arm. Rav Ashi **said to** Rabbi Abba: **Is** this word **written with a *ḥet*?**


###### Menachot 37a:4
[Menachot 37a:4](https://torahapp.org/share/book/Menachot/r/37a:4)

כְּתַנָּאֵי: ״יָדְכָה״ בְּהֵ״י – זוֹ שְׂמֹאל, אֲחֵרִים אוֹמְרִים: ״יָדְךָ״ לְרַבּוֹת אֶת הַגִּידֵּם. תַּנְיָא אִידַּךְ: אֵין לוֹ זְרוֹעַ – פָּטוּר מִן הַתְּפִילִּין, אֲחֵרִים אוֹמְרִים: ״יָדְכָה״ לְרַבּוֹת אֶת הַגִּידֵּם.

**William Davidson Edition - English:**
The Gemara notes that Rav Ashi’s opinion, that the *halakha* that phylacteries are donned on the left arm is derived from the term *yadkha*, is **subject to** a dispute between ***tanna’im*,** as it is taught in a *baraita*: ***Yadkha*** is written **with a *heh*,** indicating weakness, and **this** is referring to the **left** arm. **Others say: “Your arm,”** i.e., *yadkha*, serves **to include one without** a complete **arm,** i.e., one whose arm ends at the elbow, in the obligation to don phylacteries, as the remaining part is also categorized as a weak arm. It **is taught** in **another** *baraita*: If one **does not have** a left **arm,** i.e., not even above the elbow, he is **exempt from the** mitzva of **phylacteries. Others say: *Yadkha*** serves **to include one without** a left **arm** even above the elbow, teaching that he must don phylacteries on his right arm.


###### Menachot 37a:5
[Menachot 37a:5](https://torahapp.org/share/book/Menachot/r/37a:5)

תָּנוּ רַבָּנַן: אִטֵּר מַנִּיחַ תְּפִילִּין בִּימִינוֹ, שֶׁהוּא שְׂמֹאלוֹ. וְהָתַנְיָא: מַנִּיחַ בִּשְׂמֹאלוֹ שֶׁהוּא שְׂמֹאלוֹ שֶׁל כׇּל אָדָם! אֲמַר אַבָּיֵי: כִּי תַּנְיָא הָהִיא בְּשׁוֹלֵט בִּשְׁתֵּי יָדָיו.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **A left-handed person dons phylacteries on his right** arm, **which is** equivalent to **his left** arm, i.e., his weaker arm. The Gemara raises a difficulty: **But isn’t it taught** in a *baraita* that a left-handed person **dons** phylacteries **on his left** arm, **which is the left** arm **of every** other **person? Abaye said: When that** *baraita* **is taught,** it is referring **to one who has** equal **control with both his hands,** i.e., an ambidextrous person. Since such an individual also uses his right hand, he dons phylacteries on his left arm.


###### Menachot 37a:6
[Menachot 37a:6](https://torahapp.org/share/book/Menachot/r/37a:6)

תָּנָא דְּבֵי מְנַשֶּׁה: ״עַל יָדְךָ״ – זוֹ קִיבּוֹרֶת, ״בֵּין עֵינֶיךָ״ – זוֹ קׇדְקֹד. הֵיכָא? אָמְרִי דְּבֵי רַבִּי יַנַּאי: מְקוֹם שֶׁמּוֹחוֹ שֶׁל תִּינוֹק רוֹפֵס.

**William Davidson Edition - English:**
**The school of Menashe taught** with regard to the verse: “And you shall bind them for a sign on your arm, and they shall be as frontlets between your eyes” (Deuteronomy 6:8): **“On your arm”; this** is the **bicep. “Between your eyes”; this** is the **crown** of the head. The Gemara asks: **Where** exactly on the crown of the head are the phylacteries placed? **The school of Rabbi Yannai say:** Phylacteries are placed on the **place where** the bone above **the baby’s brain is soft** after birth.


###### Menachot 37a:7
[Menachot 37a:7](https://torahapp.org/share/book/Menachot/r/37a:7)

בְּעָא מִינֵּיהּ פְּלֵימוֹ מֵרַבִּי: מִי שֶׁיֵּשׁ לוֹ שְׁנֵי רָאשִׁים, בְּאֵיזֶה מֵהֶן מַנִּיחַ תְּפִילִּין? אֲמַר לֵיהּ: אוֹ קוּם גְּלִי, אוֹ קַבֵּל עֲלָךְ שַׁמְתָּא. אַדְּהָכִי אֲתָא הָהוּא גַּבְרָא, אֲמַר לֵיהּ: אִיתְיְלִיד לִי יָנוֹקָא דְּאִית לֵיהּ תְּרֵי רֵישֵׁי, כַּמָּה בָּעֵינָא לְמִיתַּב לְכֹהֵן? אֲתָא הָהוּא סָבָא תְּנָא לֵיהּ: חַיָּיב לִיתֵּן לוֹ עֲשָׂרָה סְלָעִים.

**William Davidson Edition - English:**
§ The Sage **Peleimu raised a dilemma before Rabbi** Yehuda HaNasi: In the case of **one who has two heads, on which of them does he don phylacteries?** Rabbi Yehuda HaNasi **said to him: Either get up** and **exile** yourself from here **or accept upon yourself excommunication** for asking such a ridiculous question. **In the meantime, a certain man arrived** and **said to** Rabbi Yehuda HaNasi: A firstborn **child has been born to me who has two heads. How much** money **must I give to the priest** for the redemption of the firstborn? **A certain elder came** and **taught him: You are obligated to give him ten *sela*,** the requisite five for each head.


###### Menachot 37a:8
[Menachot 37a:8](https://torahapp.org/share/book/Menachot/r/37a:8)

אִינִי? וְהָתָנֵי רָמֵי בַּר חָמָא: מִתּוֹךְ שֶׁנֶּאֱמַר ״פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם״, שׁוֹמֵעַ אֲנִי אֲפִילּוּ נִטְרַף בְּתוֹךְ שְׁלֹשִׁים, תַּלְמוּד לוֹמַר

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But Rami bar Ḥama teaches: Since it is stated** with regard to the redemption of the firstborn: **“The firstborn of man you shall redeem”** (Numbers 18:15), **I** would **derive** that **even** if **he was ravaged,** e.g., by an animal, **within thirty** days of his birth, one should redeem him. To counter this, **the verse states:**