32 Friday, July 2, 1976

THE DETROIT JEWISH NEWS

Practice of Laying Tefilin Differs Among Some Jews

tained in the phylactery
that is placed on the head,
Some people put on two are arranged in accordance
pairs of tefilin each morning with a certain order as men-
instead of the customary tioned in the Talmud (Babli,
one pair. Menachoth 34b).
The scrolls (there are four
Two of the most famous
of them which are con- of the medieval commenta-
, tors of the Talmud differ in
WANTED
their assessment of this or-
SED ORIENVA
der and its interpretation.
The one whose opinion is
RUGS
widely accepted is the
French commentary known
Private collector
as Rashi. The one who dif-
pays top cash price
fers with him is his own
for used
grandson who came to be
oriental and persian
known and referred to as
rugs
Rabbenu Tam.
Some Jews try to Iulfill
the commandments in the
all Anytime
most perfect manner.
356-2331
These Jews, when con-

BY RABBI SAMUEL FOX

(Copyright 1976, JTA, inc.)

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fronted with such a con-
flict of authoritative opin-
ions, try to make sure that
they would be considered
as having fulfilled the
commandment of putting
on the tefilin according to
all opinions.

They therefore put on te-
filin whose head piece has
been arranged according to
Rashi first. Towards the end
of the service they take
these off and put on the
other tefilin which have
been written and arranged
according to Rabbenu Tam.
The second pair of tefilin is
thus referred to as the tefi-
lin of Rabbenu Tam.
In the tefilin which is
placed on the arm there is
- only
one scroll, while in the
tefilin which is placed on
the head there are four
scrolls.
The Bible, when speak-

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and opinions, the fact of
man, represented by his
arm should be consistent
and uniform rather than
contradictory and confus-
ing. One may have a variety
of ideas but he should have
a unity of action.
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This difference between
the head piece and the arm
piece is interpreted by the
rabbis as indicating that
while the mind of man is
given permission to specu-
late amongst various ideas

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* * *

There is frequent refer-
ence in the Bible to angels,
although some of the refer-
ences are sometimes inter-
preted to mean a human
"messenger." The Mishna,
strangely enough, contains
hardly any reference to an-
gels. The Talmud contains
numerous references to the
existence of angels.
Some claim that the
Mishna has no reference to
angels because angels are
not involved in the technical
mention of law since their
existence is a transcenden-
tal one and not one of this
technical world.
The mystics speak often
of angels. The rabbis are
very careful to emphasize
that under no circumst-
ances should angels be the
object of worship.
Jacob Anatoli claimed
that the second command-
ment which called on the
Jews not to worship idols
implied also the prohibi-
tion of praying to angels. ,
The medieval rationalists
considered angels to have
spiritual form and not
material substance.
Maimonides contended
that angels are creatures of
form only, without matter.
He claimed the reason that
cherubim figures are etched
on ark covers and Torah
mantels is to figuratively in-
fer that angels exist but
that they have no material
substance. The Zohar con-
tends that the physical
world cannot contain angels
because they belong to a
transcendental dimension.
It is important to note

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ing of the tefilin which is
placed on the arm speaks
of a singular noun "And
thou shalt bind them for a
"sign." Thus the scroll is
an all inclusive one. When
speaking of the tefilin
which is put on the head,
the Torah, in the same
verse says: "And they
shall be for `frontlets' be-
tween thine eyes." The
Talmud interprets the He-
brew word for frontlets,
i.e., "Totafoth" to indi-
cate that "toth" indicates
two and "foth" also indi-
cates two. Thus the word
Totafoth is made up of two
plural stems thus totaling
four.

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that to the religious Jew
there are two facets of exist-
ence: one of the material
technical dimension and one
of the transcendental exist-
ence in pure form. Both God
and man (His image) are
said to exist at both levels.
Angels are pure form and
thus many (though not all)
consider man as a higher
being than an angel. Fur-
thermore, those who con-
tend that man is a higher
being than the angels con-
tend that man has freedom
of will while angels have no
freedom whatsoever, and a
free being is in a higher cat-
egory than one which has no
freedom even if he is an
angel.
It is for this reason that
some object to one of the
prayers recited on removing
the scroll from the ark since
that prayer refers to angels
as a source of help to man,
while man should rely only
on the Almighty.

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