Pisqa’ 35⁹⁵

1. “And bind them” (Dt. 6:8)— these words are to be bound [in the prayer-amulets], but the words, “HASHEM said to Moses . . . instruct them to make fringes” (Nu. 15:37)” are not to be bound [despite being included in the Shema-liturgy]! ⁹⁶ 34.2. Now, we might reason otherwise: If the verses, “Consecrate each Firstling to Me” (Ex. 13:2), and “When HASHEM has brought you into the Land . . .” (Ex. 13:11)— which are not included in the [liturgical] drill— are indeed bound in the prayer-amulets, shouldn’t it follow that “HASHEM said to Moses” (Nu. 15:37)— which is included in [the text of] the drill— also be bound [in the prayer-amulets]? The Teaching states: “And bind them” (Deut. 6:8)— these words are to be bound in the prayer-amulets, but “And HASHEM said” (Nu. 15:37) are not to be bound [in the prayer-amulets].

footnotes: ⁹⁵ H:65-67; JN1:97-100. ⁹⁶ Compare the parallel logical arguments of Pisqa’

But I can still say: “Consecrate each Firstling to Me” (Ex. 13:2), and “When HASHEM has brought you into the Land” (Ex. 13:11) are preceded by other commandments, and are, indeed, to be bound [in the prayer-amulets]. Shouldn’t it, then, follow that the Ten Utterances— which are not preceded by other commandments— are also to be bound [in the prayer-amulets]? You can frame this logically: If the verse, “HASHEM said to Moses,” (Nu. 15:37)— which is included in the [text of] the drill— is not bound [in the prayer-amulets], shouldn’t it follow that the Ten Utterances— which are not included in [the text of] the drill— should also not be bound in the prayer-amulets? The verses, “Consecrate each Firstling to Me” (Ex. 13:2), and “When HASHEM has brought you into the Land” (Ex. 13:11), illustrate the case of the Ten Utterances. For even though [the Ten Utterances] are not included in [the text of] the drill, shouldn’t they have been bound [in the prayer-amulets]! The Teaching states: “And bind them” (Dt. 6:8)— these verses must be bound[in the prayer-amulets], but the Ten Utterances need not be bound [in the prayer-amulets].

2. “And bind them as a sign on your hand” (Dt. 6:8)— one parchment sheet (kerech) with four inscriptions (totafot).

Since the Torah commands us to place prayer-amulets on the hand and the head— just as the prayer-amulet of the head contains four inscriptions [on separate sheets], so, too, that of the hand should have four inscriptions [on separate sheets]!

“And bind them as a sign on your hand” (Dt. 6:8)— one parchment containing four inscriptions!

Just as the prayer-amulet of the hand contains one sheet [with four inscriptions], so, too, that of the head should contain one sheet [with four inscriptions]. The Teaching records

“They shall be like an inscription (ttaft)” (Dt. 6:8)— [this defective spelling alludes to one inscription]; “They shall be like an inscription (totaft) (Dt. 11:18)— [this defective spelling alludes to a second inscription]; “They shall be like inscriptions (totafot; Ex. 13:16)— [this plural noun alludes to two more]. See? A total of four inscriptions is specified!

one should make four amulet-cases, one for each of the four inscriptions?

“A mnemonic⁹⁷ Often translated “memorial.” before your eyes” (Ex. 13:9)— [since “mnemonic” is a singular noun], **the head-amulet has one case with four inscriptions.**⁹⁸ 17.

footnotes: ⁹⁷ Heb: zikkaron. ⁹⁸ =Mechilta Ishmael, paskha’

3. “On your hand” (Dt. 6:8)— **that is, on the bulge of the hand.**⁹⁹ You specify the bulge of the hand!

“on your hand” means just that?

Just as the Torah commands us to put prayer-amulets on the head and on the hand— insofar as the head-amulet [must be placed] **on the bulge of the head,**¹⁰⁰ so too the hand-amulet [must be placed] **on the bulge of the hand.**¹⁰¹ 17.

footnotes: ⁹⁹ The reference is to the biceps on the upper arm. ¹⁰⁰ Viz., the apex of the forehead. ¹⁰¹ =Mechilta Ishmael, paskha’

4. R. Eliezer says: “On your hand” (Dt. 6:8)— on the bulge of the hand. You specify the bulge of the hand!

“on your hand” means just that?

“As a symbol¹⁰² Often translated as “sign.” on your hand” (Dt. 6:8)— it shall convey meaning for you, but not for others! [Therefore, it should be under **the garment covering the bicep].**¹⁰³ 17.

footnotes: ¹⁰² Hebrew: ‘ot. ¹⁰³ = Mechilta Ishmael, paskha’

On the bulge of the hand. You specify the bulge of the hand!

“on your hand” means just that?

“And may these words . . . be upon your heart” (Dt. 6:6)— that is, something opposite your heart. And what is that? The bulge of the hand, **[namely, the bicep]!**¹⁰⁴

footnotes: ¹⁰⁴ =Ibid.

4. “On your hand” (Dt. 6:8). This is the left hand. You say this is the left! Perhaps, it’s really the right? Although there is no Scriptural proof,

“My hand established the Earth, My right hand spread out the skies” (Is. 48:13).

“Her hand reached for the tent-peg, her right hand reached for the mallet (Judges 5:26). See? **Wherever hand is stated without qualification, the meaning is the left!**¹⁰⁵

footnotes: ¹⁰⁵ = Ibid.

6. Rabbi Nathan says: “And bind them . . . and inscribe them” (Dt. 6:8-9). Just as inscribing is normally with the right hand, so, too, binding is normally with the right hand [on to the left].

We find that even the right implies hand.

“And Joseph saw that his father extended his right hand toward the head of Ephraim. . . And he lifted his father’s hand to shift it from the head of Ephraim to the head of Menasseh” (Gn. 48:17). If so, why does the Teaching specify “On your hand”? (Dt. 6:8), to address the case of the amputee who should put the hand-amulet on his right **[stump with his left hand].**¹⁰⁷

footnotes: ¹⁰⁶ Mechilta Ishmael, loc. cit ¹⁰⁷ = Ibid.

7. “And bind them as a symbol on your hand, and like an inscription between your eyes” (Dt. 6:7-8). As long as the hand-amulet is on the hand, place the head-amulet on the head.

When donning prayer-amulets, he dons the hand-amulet first, and afterward the head-amulet. When removing them, he removes the head-amulet first, **and afterward the hand-amulet.**¹⁰⁸

footnotes: ¹⁰⁸ = Ibid.

8. “Between your eyes” (Dt. 6:8)— that is, on the highest part of the head.

“between your eyes” means just that?

insofar as the Torah states that one should don prayer-amulets on the hand and prayer-amulets on the head— just as “the hand” means the bulge of the hand, so too “the head” means **the bulge of the head.**¹⁰⁹ 9. R. Judah says: Insofar as the Torah states that one should don prayer-amulets on the hand and prayer-amulets on the head— just as the head refers to a spot on the head capable of contracting a plague-sign, so to the hand refers to a spot on the arm capable of contracting a plague-sign, **[such as white hairs appearing in a patch of discolored skin (Lv. 13:3)].**¹¹⁰

footnotes: ¹⁰⁹ = Ibid. ¹¹⁰ = Ibid.