Menachos 34

Today's daf is Menachos Daf Lamed Daled and we are 10 lines from the top of Daf Lamed Daled Amud Aleph. Moving along in the Sugyas of Mezuzahs. So, Daf Lamed Daled Amud Aleph is essentially the last Amud that discusses the Halachos of Mezuzah. Daf Lamed Daled Amud Bais, we're going to turn our attention from Mezuzah to Tefillin. Says the Gemara Amram Amar Hai Pischah d'Akarnah a room that had four walls, but the corner of one of the rooms was removed, so that it was missing a corner. And essentially, because it was missing a corner, what formed was an entranceway. Stating that this entranceway was never built with a Tzurah as an entranceway, thus it didn't have any door posts. There were no Mezuzahs. Says Amram Amar d'Halacha is Chayav b'Mezuzah. Only Rabbeinu Asher Amar Asher told Amram Amar, "But Leslie P'tur Amar, there are no door posts." The Torah says u'ch'savtam al Mezuzos baischa u'vish'arecha. So, if there's no door post, even though there's a doorway, but being that there's no door post, doesn't that by definition mean it's dead on arrival? There can't be a Chiyuv Mezuzah. Amram Asher told him, "Adi P'tur Amar, what do you mean? The the doorway and the sides of the walls that essentially form the doorway, they are in themselves the Mezuzahs. In other words, what he was saying was you don't need Mezuzahs per se in order to be Chayav b'Mezuzah. And even though the Torah says u'ch'savtam al Mezuzos, that's because ordinarily you have Mezuzahs. But even if you don't have Mezuzahs, you have a Tzurah d'Pesach. The Tzurah d'Pesach in and of itself would constitute the Mezuzahs and you'd be Chayav b'Mezuzah. Says the Gemara Rebbe Akiva Amar Shmuel, Rebbe Akiva was once by Shmuel Chaza Pischah. He saw there was a door in Shmuel's house d'Havya Patzim Achas b'Smola that had a Mezuzah, it had a door post on the left side. V'Didan Mezuzah and there was a Mezuzah obviously on the right side. But the point is is that there was a Mezuzah. Amram Asher told him, "K'Man K'Ramaya, you're probably going like Ramaya who holds that all you need is one door post. And if you have one door post, that would be enough in order to be Chayav b'Mezuzah." But he told him "Even Ramaya who said that one door post is enough in order to be Chayav b'Mezuzah, that's only true if the door post is on the right side. But mi'smola, if it's on the left side, mi Amar?" In other words, Shmuel's Mezuzah which we thought obviously was on the right side, was really on the left side. And when Rebbe Akiva saw that, he was very taken aback. He said, "I never saw such a thing. You have one Mezuzah, it's on the left side, and you put the Mezuzah And being that you don't have a Mezuzah on the right side, mamila, there's no way for you to be m'kayem the Mitzvah Mezuzah. Now, two horrors. Number one, Rebbe Akiva seemed to feel that the only way you're able to put up a Mezuzah is if there's door posts. Didn't we just say you don't need door posts? Didn't we just say that the doorway itself Adi Patzim constitute the door posts? So, Rashi asks the Kashya. Rashi says you have to say that what had The way this was configured was that the door itself was at the corner of one of the walls. As a result, you didn't even have the edge of the wall constituting a door post. So, you literally had one door post. And on the other side, what you had was the door. But if you went to the right side of the doors, let's assume the like the Gemara says, the door post was on the left side. On the right side of the door, there was nothing because the door itself was the corner. Being that there was nothing to the right side of the door, all you had was one door post, and you didn't even have the Adi Patzim. You didn't even have the edge of the wall. And it's for that reason Rebbe Akiva, you shouldn't be Chayav. But Rebbe Akiva's Taina was that even though there is a Shita that holds that this would be okay because you don't need two door posts, but one door post in and of itself would be enough, but it has to be on the right side. You don't find anywhere that that would be okay if it was on the left side. Says the Gemara, "Who's this Ramaya?" Ramaya we just said holds that one door post is enough to be Chayav b'Mezuzah. What's the Makor to this Ramaya? Says the Gemara Maihi, the Tanna learns in a Braisa it says u'ch'savtam al Mezuzos baischa u'vish'arecha. From the word baischa we learn b'Yoscha mi'na yamin that the Mezuzah has to be on the right How do you know? Maybe on the left side. Mai Tam What do you see in the word baischa that suggests the right side? Amar Rabba, Rabba said derech b'Yoscha mi'na yamin. We darshan the word baischa as if it would say b'Yoscha. We learn two things from there. Obviously, the Mezuzah has to be on baischa literally, >> [snorts] >> but we also learn from here derech b'Yoscha. And from there we learn that just like a person walks, he first moves his right foot, then his left foot. So, from there we learn the Halacha that derech b'Yoscha is where you put the Mezuzah. The Mezuzah has to be on the right side. First you move your right foot, then you move your left foot. He learned it from a different Pasuk. Yad HaKoin Aron Echad V'Yikav b'Dalsai V'Yiten Yisrael Shmuel Achas Amar Shmuel Achas Amar Bais HaShem. So, the Pasuk talks about Yad HaKoin is putting this chest, there's money in this chest, and he puts it where? Mi'yamin, the right side of the Mizbeach. And then the Pasuk says b'Yad Ish Bais HaShem. So, you see derech b'Yoscha is mi'yamin. So, it's learned from a But the bottom line is baischa we learn from there derech b'Yoscha, which is the right side. That's the Makor that the Mezuzah has to be on the right side. It's interesting. I forgot to bring the Shulchan Aruch with me, but the Mechaber brings the Halacha, of course, that the Mezuzah has to be of the right side. And the Mezuzah said And the Mechaber says that that's true even for a lefty. So, even if somebody is a lefty, even an Eiter, he too is supposed to put his Mezuzah on the right side. an Arichus. He discusses, "Why is it that a lefty has to put it on his right side?" Says the Shach, "Because even if though you're you yourself might be a lefty, so for you you would think that as far as you should put it on your left side, right? Just like a lefty puts Tefillin on his right hand. So, maybe the lefty's Mezuzah should be on his left side." in the house. And even if you are the only one living in the house, but still maybe b'Batlah Da'ata The Shach discusses it. Rebbe Akiva says in K'veigar What would be the Hava Amina that a lefty should be different? Mi'Chateisi In Tefillin we understand it. Tefillin is Yadcha, we learn from there Yad Keha, you're supposed to put it on your weaker hand. So, for a righty, his left hand is his weaker hand. For a lefty, his right hand is his weaker hand. But here the Torah says that What's the Hava Amina that it should have to be on Says Rebbe Akiva, "I think the Achronim made a Tiyuv. The Achronim understood that when the Shulchan Aruch said even an Eiter, they were talking about someone who uses his left hand. That's not what it means. You know what it means? We had this in Kiddushin. This is the Gemara in B'choros Daf Mem Vav Amud Bais. There's a concept of an Eiter Yad and there's a concept of an Eiter Regel. Says Rebbe Akiva, you know what the Shulchan Aruch was coming to be'ar? Someone who's an Eiter Regel, his left foot is his stronger foot. So, when he walks, he doesn't walk with his right foot first. He walks with the left of his. With the leg of his, I should say. With the left of his. But I just got to frask. But anyways, >> [laughter] >> So, he's supposed to walk first. He walks first with his left foot. What's the Makor that the Mezuzah has to be on your right? It's derech b'Yoscha. And like the Gemara says, d'chi oker inish karnei d'yamina oker. When a person walks first, he moves his right foot. A lefty who moves his left foot first, there would have been a Hava Amina maybe he should have put the Mezuzah on the left side. Says Rebbe Akiva, "That was the Chiddush. Chiddush is not a left-handed person. Why is that a Chiddush? Why would you think a left-handed person should be any different?" Rebbe Akiva says the Chiddush is a left-footed person. Someone whose Ikur foot is his left foot. Says the Mechaber, "Doesn't matter if you're a righty or if you're a lefty. Even though there are places in Halacha where there's a difference between a righty and a lefty, not in this Halacha. When it comes to Mezuzah, everybody puts the Mezuzah on his right side. Either way, so Mezuzah has to be on the right side. Okay. Says the Gemara, "Mai Ramaya? Who's this Ramaya that says that one Mezuzah is going to be enough?" Tanna learns in a Braisa, "B'Shain Patzim Echad A bayis that has only one Mezuzah Ramaya Chayav says he's Chayav b'Mezuzah. Mai Taima d'Rabbanan? What's the Makor to Rabbanan? Mezuzah is K'sav. It says u'ch'savtam al Mezuzos. So, Lashon Rabim it sounds like you have to have two Mezuzahs. You don't put the Mezuzah on the two Mezuzahs. >> [snorts] >> But at the very least, the word Mezuzah is b'Lashon Rabim would certainly suggest that you have to have two Mezuzahs. Mai Taima d'Ramaya? What's the Makor to Ramaya? Tanna learns in a Braisa Mezuzos. It says Mezuzos Sh'mayani Mezuzos Shtaim. Sh'mayani Mezuzos b'Parsha Shniya. It says the word Mezuzos twice, right? How many times does it say the Parsha in the Mezuzah in the Torah? Two times. In the two Parshiyos of K'rias Sh'ma. You have it in the Parsha of Sh'ma V'ahavta and then you have it in V'haya im shamoa again. And both times the Torah uses a Lashon Rabim of Mezuzos. Says the Gemara, "K'Sh'mayani Mezuzos b'Parsha Shniya, Shain Tamma l'Eimar Havi Ribuya Achas Ribuya V'ain Ribuya Achas Ribuya Ela l'Ma'et. Mi'uta d'Kasuva l'Mezuzah Achas d'Rebbe Yishmael. Says Rebbe Yishmael, "You want to know why one Mezuzah is enough? Because it says in the Torah you need two Mezuzahs. Okay, that's the reason to need two Mezuzahs. No. But it says it twice. Ain Ribuya Achas Ribuya Ela l'Ma'et. It teaches us that if you have one Mezuzah, you're going to be Chayav. Rebbe Akiva says Ain Tzarich You don't have to come on to a Ribuya Achas Ribuya l'Ma'et. Ela K'Sh'mayani it says al ha'Mashkof if I'll say a Mezuzah Ain Tamma l'Eimar d'Chantich over there was Pesach Mitzrayim. >> [snorts] >> So, Pesach Mitzrayim had a a unique Shulchan Aruch of how it was brought. One of the things was that the Yidden that brought the Korban Pesach in Mitzrayim had to take from the dam of the Korban Pesach and they had to put it on the Mashkof and on the Shtei Mezuzos of their house. Now, over there it says Shtei Mezuzos. Ain Tamma l'Eimar Shtei? Says Rebbe Akiva, "Why did the Torah have to say Shtei Mezuzos? Isn't the word Mezuzos itself Lashon Rabim? Why Shtei Mezuzos?" Says the Gemara Shtei Zeh Boneh Achas Sh'mayani Mezuzos Ain Ela Achas. Ach Sheb'ro Achas Says Rebbe Akiva, "It's coming to teach me big enough that wherever it says mezuzahs in the Torah means one. I said "Since it says two mezuzahs, then it's going to mean two." But the bottom line is is you have a machlokes tanoyim over here in this braisa. The Tanna Kamma in the braisa says that being that it says the word mezuzah is bilashon rabbim, you need two mezuzahs. And unless you have two mezuzahs, you're not going to be chayav a mezuzah. Whereas Rabbi Yishmael and Rabbi Akiva both hold that no, one is enough. They learn it from different mekoros. Rabbi Yishmael says cuz it says in the Torah the word mezuzah is tzei tzvei ten mal. And Rabbi Akiva reboi el maide. Rabbi Akiva says being that one time the Torah by parshas mitzrayim used the word shteim mezuzahs, that's a gilui that wherever it says mezuzahs, it means one. The bottom line is you have a Rabbi Yishmael and Rabbi Akiva that both hold mezuzah one mezuzah is fine. When Don Meir had a shita sh'mei who also said one mezuzah is enough, obviously they were going in the shita [snorts] of Rabbi he was going the shita of Rabbi Yishmael and Rabbi Akiva. Bottom line is machlokes tanoyim whether it's one mezuzah or two mezuzahs. So Rabbi Papa walks into Shmuel's house and he sees that there's only one mezuzah on the left side and there's a mezuzah on that mezuzah. And he commented "This is what's going on over here." He says "Oh, you probably hold like Rabbi Meir who we now know is also Rabbi Yishmael and Rabbi Akiva, all of whom hold that one mezuzah is enough to be chayav a mezuzah, but at the same time it has to be on the right side." How do you know that? Because it says "Beisacha derech bi'ascha." So what the Gemara brought here was two drashos. One to tell me the mezuzah always has to be on the right side. The other was to show this shita that one mezuzah is enough. But what Rabbi Papa told Shmuel was that the bottom line is is that at the end of the day even if you go like the shita that holds one mezuzah, it has to be on the right side. Thus, it doesn't make sense that you would put a mezuzah on the left side. So after the Gemara turned to Rabbanan "Uchsaftem", it says in the Torah "Uchsaftem al mezuzos beisacha u'vish'arecha." So if you read the pasuk, it sounds like you should write the mezuzah literally on da avanim. "Uchsaftem al mezuzos beisacha." Says the Gemara "Never mind k'sivah v'nemana al k'sivah. Mala ha'avanim al safra." Just like over there, where else does it say "k'sivah" "v'kasav lo sefer krisus" minasam miyad in the parshas gerushin. And over there you're supposed to write the get on a sefer as kind of a sefer. So too over here, the mezuzah is supposed to be written on a sefer as well. Says the Gemara "klacha d'derech tzo. Never mind k'sivah v'nemana al k'sivah. I can make a different gzeirah shavah. Mala ha'avanim al ha'avanim af mala al ha'avanim." So what's that referring to? Rashi says "v'chasavta al ha'avanim", the context is when the Yidden were crossing the Yarden, so they had to erect these stones that had the sefer Torah written on it, the brachos, the klalos. And there too it says "k'sivah" and there it's on avanim. So maybe this "uchsaftem" means al avanim. Says the Gemara "Never mind dem. Don't bring k'sivah and heggesh l'doros mi'k'sivah and heggesh l'doros. It makes more sense to learn >> [snorts] >> the halachos of mezuzah from get cuz they're both k'sivah and they heggesh l'doros. If you don't bring k'sivah and heggesh l'doros, bring k'sivah she'einah heggesh l'doros." Says the Gemara and the Gemara continues. So we established that a mezuzah has to be written not directly on the mezuzahs, but rather has to be written on the sefer. Additionally, it has to be written with black ink. How do you know that? "k'sivah v'nemana al k'sivah mi'piv u'k'sivah l'doros mi'piv u'k'sivah l'doros. V'ein k'sivah al sefer b'dyo." Once you know that it has to be written, anytime something has to be written in a sefer, it has to be written b'dyo which means black ink. "Am leima Rabbi Akiva Rabbi Ashi, rachmana ama al mezuzos am reish. Neima k'sivah k'sivah." Yeah, it's very nice you have a gzeirah shavah. K'sivah k'sivah, you're going to learn how k'sivas mezuzah from k'sivas a get. But you can't be oiker a pasuk from the pasuk shat because of a gzeirah shavah. And at the end of the day there's a pasuk shat here. What's the pasuk shat? "Uchsaftem al mezuzos." It sounds like you shouldn't write it on a cloth, but rather you should write it on the actual doorpost. So frankly the Gemara "Am leima Rabbi Akiva Rabbi Ashi, how do you have a right? It's a very nice gzeirah shavah, it's beautiful. But how could you use a gzeirah shavah to literally alter a pasuk shat in a pasuk? "Am Akra." So he told him back "I must be right because it says 'uchsaftem'. And from the word 'uchsaftem' we learn k'sivah tamah. K'sivah tamah means a k'sivah a k'sav that's going to be able to last. V'ha'adar al mezuzos." And then afterwards he's supposed to put on the mezuzah. But the point is you have to write a k'sivah that's going to last. And if you're going to write it directly on the wall, it's not going to last. If it's not going to last, "Am Akra", that's not what the Torah meant. So you're right, the pasuk shat seems to suggest "uchsaftem al mezuzos." But being that the Torah said "uchsaftem", which means k'sivah tamah, that teaches me that it has to be a k'sav that lasts, which forces me to learn that you're writing it on a cloth. Frankly the Gemara "Umi'achas d'k'sivah uchsaftem ha'gzeirah shavah." "Am leima Rabbi Akiva Rabbi Ashi, so you're telling me that 'uchsaftem' teaches me k'sivah tamah. If that's the case, then what do I need the gzeirah shavah for?" The Gemara started with the gzeirah shavah. It says k'sivah by mezuzah, it says k'sivah by get, "v'chasav lo sefer krisus." Just like over here it's on the sefer, there too. But the Gemara says you can't use a gzeirah shavah to alter the pasuk shat. So the Gemara says "You're right, it says 'uchsaftem'. So in the pasuk shat it's muchach that you're really writing it you're writing it on a on a sefer." So the Gemara says "Okay, very nice. So if it's learned from 'uchsaftem', then what do I need the gzeirah shavah for?" Says the Gemara "Had I not had gzeirah shavah, had I not had gzeirah shavah, had I not been I would have thought "lichter d'avanim v'luchos sefer." K'mashma lan, meaning it's not true. It is possible to be mekayem k'sivah tamah even on a stone. You could write the k'sivah tamah, engrave it in the stone, and afterwards put the stone up. I would think that maybe that's what it means. K'mashma lan, k'sivah. That's why even though I have k'sivah tamah, I still have to come on to the gzeirah shavah. So the truth is the Gemara leaves us hanging a little bit. It's not clear. It's a combination of two drashos, each of which doesn't seem to do the job, but the two together seem to make it work. The bottom line is even though it says in the Torah "uchsaftem al mezuzos beisacha u'vish'arecha", which literally would seem to suggest that you're supposed to write the mezuzah physically on the wall, you should engrave it, etch it into the stones of the wall, into the wood of the wall. That's what it sounds like you're supposed to do. But we learn now from a combination of "uchsaftem", which means k'sivah tamah, it has to be a k'sav that's going to last. Number one. Number two, gzeirah shavah from the word "uchsaftem" that it says by mezuzah to "v'chasav lo sefer krisus" they have in the parshas gerushin. And the two somehow together I am no good. I don't know how to look at the rishonim and acharonim to explain this. But the two together somehow teach me the halacha that you're not supposed to write the mezuzah directly on the doorpost, but rather the way you're supposed to write the mezuzah is on a cloth. And then you take the cloth, put it into a nice case, and you put the case on the mezuzah itself. So before we go weiter and we turn our attention from mezuzah to tefillin to horas, one lamdishara and one super lamdishara. We'll start with the super lamdishara. And that is that the Brisker Rav in sefer "Halacha Torah" in parshas Va'eschanan asks a very obvious question. And really it it flows very very nicely from the Gemara that we just learned. The Torah in the parshas Krias Sh'ma mentions two mitzvos in succession. You have the mitzvah of tefillin and you have the mitzvah of mezuzah. The Torah says regarding tefillin "ukshartam l'os al yadecha v'hayu l'totafos bein einecha" "uchsaftam al mezuzos beisacha u'vish'arecha." And the Brisker Rav wondered why is it that regarding the mitzvah of tefillin there's no mention of the obligation to write the parshiyos of tefillin which you're eventually going to put in the tefillin and then wrap on your on your hand and and put bein einecha. And when it comes to the mezuzah, the Torah emphasizes "uchsaftem." Because the truth is is that there's a mitzvah of k'sivah by tefillin just like there's a mitzvah of k'sivah by mezuzah. But in both cases, the mitzvah is not in the sky and with the k'sivah. The mitzvah is in the sky and with the tefillin when you put the tefillin on. The mitzvah is in the sky and with the mezuzah when you affix the mezuzah to the doorpost. But they both have k'sivah, they both have the actual ma'aseh mitzvah. For some reason the Torah should have "k'sav" with the mitzvah of tefillin emphasized the ma'aseh mitzvah "ukshartam l'os al yadecha v'hayu l'totafos bein einecha." And when it comes to mezuzah, the Torah should have "k'sav." We know b'Torah she'b'al peh like we just learned that you have to put it on the doorpost, write it first on a cloth. But the Torah emphasizes the k'sivah. Why we emphasizing the k'sivah? "uchsaftem al mezuzos." Not true. What you're doing is you're writing on a cloth and then you're taking the cloth, you're being koveya the mezuzah on. That's the that's the nusach of the bracha. Of course that's what the mitzvah is. So frankly the Brisker Rav, why is it by tefillin that the Torah was nosach lishnah d'k'shirah d'gabei mezuzah lishnah d'k'sivah? And the Brisker Rav says a a very lamdish teretz. I ain't sure. But I just want to share with you a teretz that I saw in the sefer "Chavas Tzelem Asheram" and the hekdem a lamdish from Rabbi Yisrael Zalman Meltzer in his sefer "Even Ha'Ezel." And that is that the Rambam brings in Hilchos Tefillin that tefillin, the hide of the tefillin that was used for the cloth, had to be processed lishmah. So there was a halacha that the tefillin had to be done in the ibud of the tefillin, the processing of the tefillin itself had to be lishmah. The Rambam brings the same halacha in Hilchos Sefer Torah. The Rambam says that a sefer Torah needs to be processed lishmah. Stating that in Hilchos Mezuzah, the Rambam says that there was no halacha that the cloth of the tefillin required ibud lishmah. There's no obligation for the ibud, the processing of the cloth of the mezuzah to be lishmah. And the question is "Maishna tefillin v'sefer Torah mi'mezuzah?" Why is it that as it relates to the tefillin and the sefer Torah there's a halacha of ibud lishmah, but when it comes to mezuzah there's no halacha of ibud lishmah? And the truth is that you know asked this kasha, the chachmei Yisrael asked this kasha, and they asked it to none other than the Rambam himself. So in a in a letter, in a telegram, they sent the Rambam and they said "Rambam, will you please explain your position? What's the difference with regards to tefillin and sefer Torah and mezuzah? Tefillin and sefer Torah there's a halacha of ibud lishmah, but when it comes to mezuzah there's no halacha of ibud lishmah." And the Rambam himself responded. The Rambam said that sefer Torah and tefillin is chovas haguf. Mezuzah is chovas habayis. But k'muvan, the Rambam's teretz itself was very very sossom. And the rishonim and acharonim, they all much to understand what exactly this lamdish of the Rambam is. Again, why by sefer Torah and tefillin is there a halacha that the cloth itself needs ibud lishmah, but when it comes to mezuzah there's no halacha that the cloth needs ibud lishmah? Says Rabbi Yisrael Zalman in "Even Ha'Ezel" and it's in Hilchos Halacha Tes Vav. This is real Bar Mitzvah material. Says Rebbi Shimon the follows. The killer is that really if you take a look in the Torah, the Torah says the Torah says that you're supposed to write the Sefer Torah the Mezuzah itself the parshas of the Mezuzah on Mezuzah so much so the Gemara asks a kasha that maybe that's really what you're supposed to do. Make a taste it is supposed to be a klaf at all. Says the Gemara no, there has to be a klaf. How do I know that? Ksiva Ksiva from Ksiva Sakas. There's a Halacha of Ksivas Tama. Nimeila I know that really the Ksiva is supposed to be on the klaf. But at the end of the day and this is the Chavas Shlomo's beer. At the end of the day what did the Torah write? The Torah wrote Ksivtam al Mezuzos u'Sh'arecha. At the end of the day really what the Torah wants is that the Ksiva should be on the Mezuzah. The problem is there's logistical issues. You have a Ksivas Tama issue. There's a Gzeiras Shavah that we need to address. But the point is with the Ein Mikra Yotzei Midei Pshuto and what the Torah really it on the Mezuzah. So here's the punchline. Says Rebbi Shimon that when you write a Mezuzah on a klaf and you put the klaf on the Mezuzah, you know what you're being Mekayem? You're being Mekayem Ksivtam al Mezuzos u'Sh'arecha. Because that's what the Torah said that the Ksiva should be on the Mezuzah. Now just so happens the way you're doing it is in two steps. You're writing it on a klaf and then you're taking the klaf and you're clapping it into the doorpost. But really by you taking the klaf and clapping it into the doorpost what you're being Mekayem, the Kiyum that's happening klaf Yishmael is now the Mezuzah is written on the doorpost. It's written via the klaf. But what's Niskaiyem is what the Torah says and that is Ksivtam al Mezuzos u'Sh'arecha. If that's the case says Rebbi Shimon in Londis the klaf serves a very different purpose. When it comes to the klaf serves a very different purpose when it comes to Mezuzah than it comes to Sefer Torah and Tefillin. Sefer Torah and Tefillin the Ksiva is on the klaf. That's the Kiyum. The Kiyum is you wrote these parshas in the Torah and you wrote it on a klaf. Being that the Ksiva is deemed to be on the klaf the Halachos of the klaf. One of those Halachos is you have to have evil Lashon Hara. But by the Mezuzah the Ksiva is really on Mezuzah u'Sh'arecha. The klaf is the so that you should be able to have a Ksiva on Mezuzah u'Sh'arecha and still have a Ksivas Tama and still be able to satisfy the Gzeiras Shavah Ksiva Ksiva from the parsha of Ksiva Sakas. But at the end of the day what we're walking away with is not a Ksiva on the klaf or Ksiva on Mezuzah u'Sh'arecha like the Torah said. So being that what you're walking away is with the Ksiva on Mezuzah u'Sh'arecha. So the klaf is an afterthought. It's a Tofel. If it's a Tofel over there there's no Halacha. Over there the Ramam held there's no Halacha that needs evil Lashon Hara. Evil Lashon Hara is when the Ksiva is on the klaf. That's the end game. That's not just the way it is physically but that's also the way it's Niskaiyem in the world of this. That's the way we see it in the world of Londis as well. But when it comes to Mezuzah in the world of Londis we don't see a Ksiva on klaf. What we see is a Ksiva on the on the Mezuzah. It's through the klaf that it's but at the end of the day where is Shomtei Ham in U'Chasa of this parsha? It's on the Mezuzah u'Sh'arecha. It's not on the klaf. Being that that's where it's ultimate resting place is so that the klaf is more of a Tofel. If the klaf is more of a Tofel there's not going to be Halacha of evil Lashon Hara. If that's the case it comes out that what's the real Mitzvah of Mezuzah? The Mitzvah of Mezuzah is to be a Mezuzah no. The Mitzvah of Mezuzah is to write a Mezuzah. It's to write it on Mezuzah u'Sh'arecha. The way you write the Mezuzah on Mezuzah u'Sh'arecha is by writing it on a klaf. Now taking the klaf and affixing it to the doorpost. But when you affix it to the doorpost what's being Niskaiyem is not the Kiyur of the parsha that you wrote now on the doorpost. But what's being Niskaiyem is Ksivtam al Mezuzos u'Sh'arecha. So it's more than just a Mitzvah. That's what the Torah says al Mezuzos u'Sh'arecha. Supposed to fill in the Ksivas of parshas is a Mitzvah of Torah doesn't usually talk about. Every now and again the Torah mentions Asiya Sukas the most notable one but here the Torah will mention the Torah will mention a Mitzvah. But by Mezuzah it's more than just a Mitzvah. That's really what the Kiyum of Mitzvah is and it's for that reason you have Ksivtam al Mezuzos u'Sh'arecha. That's the first Torah. The second Torah is and just a a little bit of a background. That is that we're all familiar with the Gemara. It's actually Gemara in Maseches Menachos daf mem gimel amud beis. We've spoken in the daf together many times. The Gemara says when Dovid Hamelech is running away from Shaul he was a fugitive. Shaul wanted to kill him. He's in a Beis Hamercachatz and he realized that he was arum and he was really really scared. Says the Gemara because he was arum he suddenly was so frightened. Gemara says yeah, it doesn't not because he was physically armed because he realized he was arum in Mitzvos and he didn't have any Mitzvos protecting him. Till he was in a sack of milah and when he saw his Bris Milah then already he had Yishuv Hadas. He realized that the Mitzvah of Milah was protecting him. I had the Mitzvah of Milah as a Mitzvah that he did when he was eight days old. So you see from here it's a Mitzvah Timidi the Pri Chad Brisker Vadvar Matikin will probably speak it out again when we get to daf mem gimel amud beis. But again old classic rate. The Magen Avraham in Hilchos The Magen Avraham in Hilchos Tzitzis in Siman Chaf Beis brings that the Ariza asked a kasha on this Gemara. Dovid Hamelech is running away from Shaul. He's in the Beis Hamercachatz. He realizes he's arum in Mitzvos and he's suddenly very scared. Why is he scared? Because he realizes that he doesn't have any protection. Great Ariza. Every single night when Dovid Hamelech was lying in bed why wasn't he afraid? Why wasn't he afraid every single night when he was lying in bed that what was protecting him? He didn't have anything protecting him at what what he wasn't with what what did he have? Says the Ariza must be that he used to sleep in a Tzitzis and the Ariza said you see from here that there's an Inyan and even though in the Gemara it's Mashma so slight let's put him in a Tzitzis we're going to learn the Sugya soon Teylus. But says the Ariza there's an Inyan to sleep in Tzitzis and the Raya is none other than Dovid Hamelech because it was only in the Beis Hamercachatz that he had to be comforted with the Bris Milah so that he shouldn't be afraid of Shaul. Every night why didn't he have to be comforted as well? Vayishta is every night it wasn't an issue. Says the Magen Avraham the dvar of divrei kabbalah. The words of the Ariza is divrei kabbalah. This is of course and as a result we accept it. We're going to accept it. I'm not questioning the Halacha that the Ariza said. However as far as the Ariza's raya yesh teshuvah. I don't understand it. The Aish says the Magen Avraham the balayla you wanted to know why Dovid Hamelech wasn't afraid at night. Because at night he had a Mezuzah. He had a Mezuzah. Now he was in a Beis Hamercachatz he didn't have a Mezuzah. But at night he always had a Mezuzah. Being that he had a Mezuzah that's what was protecting him. He didn't sleep in Tzitzis says the Magen Avraham. Maybe he did. He says in divrei kabbalah nakabel. But you're going to bring a raya from the fact that Dovid Hamelech wasn't afraid at night that he must have slept in Tzitzis. You know why he wasn't afraid? Because he had the Mitzvah of great Vayigra Teshuvah. I think it's Teshuvah Yuralif. If that's the case and when Dovid Hamelech was in the Beis Hamercachatz he didn't have the Mezuzah. When Dovid Hamelech was in the Beis Hamercachatz he right he was on the go. He was running away. He was a fugitive. But he had a house and in his house there was a Mezuzah. He already had a Mezuzah protecting him then also. Says the great Rav Kive Eiger that if the Magen Avraham is right that every night the reason Dovid Hamelech wasn't afraid is because every night he had Mezuzah. Now in the Beis Hamercachatz he also had Mezuzah. Said Rav Kive Eiger I think you've seen this Magen Avraham a great Chiddush. You see from here that the only time a person is Mekayem the Mitzvah of Mezuzah is while he's in the house or in the room that has the Mezuzah. But if I have a house that has a Mezuzah and right now I'm not home so then the Halacha is is that I'm not going to get the Mitzvah of Mezuzah. So as long as Dovid Hamelech was in a room he was sleeping in a in a room in a Cheder that had a Mezuzah. See right there nothing to be afraid of. But it's the same with Rav Kive Eiger who was in a in a Beis Hamercachatz. Oh he was in a Beis Hamercachatz. That must be the Magen Avraham. So says Rav Kive Eiger I learned a great Gadole from this Magen Avraham that a person who leaves his house at that moment that he's not home he's not being Mekayem the Mitzvah of Mezuzah. Says Rav Kive Eiger if that's the case I'm going to ask you a question. Every time a person leaves his house when he comes back home he's becoming in the Mitzvah of Mezuzah again? Maybe should have to make a Bracha. Rav Kive Eiger says Ladina. He brings a Teshuvah. This is a whole I mean this is really I was going to say that's not true because if not then but when. But it's beyond the scope of what we're able to do. But the bottom line is it's an and Rav Kive Eiger in a gorgeous Teshuvah he goes through all these it's beautiful. But the bottom line is as Rav Kive Eiger who was from this Magen Avraham that the Magen Avraham held that every night he had the protection of Mezuzah. If that's the case how come he didn't have the protection of Mezuzah now also? Vayishta is Vayishta is Rav Kive Eiger that you only have the Mitzvah of Mezuzah while you're in the house that has a Mezuzah. But if you're not in the house that has a Mezuzah you don't have the protection of the Mezuzah. But the truth is that what comes out from Kive Eiger is a very big Chiddush. It comes out from Kive Eiger that when a person puts up a Mezuzah every moment that he's in his house he has the Mitzvah of Mezuzah. I mean that's the Magen Avraham that's Rav Kive Eiger. Rav Kive Eiger was just from the Magen Avraham you only have the Mitzvah of Mezuzah while you're in your house. But the truth is is that as long as you're in your house you're being Mekayem a Mitzvah. It's a Chiddush right? You would think that the Mitzvah of Mezuzah is something you Mekayem one time. You clap a Mezuzah you get the Mitzvah. But that it should be a Mitzvah Timidi that this should be a Mitzvah that you always have. From the Magen Avraham it would be very very Mashma that it's a Mitzvah Timidi. So I'll tell you on this note two beautiful the first is a Tosfos in Perek Hakoinis in Maseches Bava Kama. And the context over there is the Rav and Rav Yosef regarding the famous Shomer Aveda. So somebody found an Aveda with Halacha is Ailu Metzius Shelo Chayav He has an obligation to be Mekayem the Mitzvah of Hashavas Aveda. Till he returns the Aveda he's a Shomer he's watching the Aveda. The question is does this Shomer Aveda have a din of Shomer Chinam or does he have a din of Shomer Sachar? Rava says he has a din of Shomer Chinam. Rav Yosef says he has a din of Shomer Sachar. Rava says he has a din of Shomer Chinam meaning he's patur from for example why? Says because what defines a Shomer Chinam? The fact that he's not getting paid. Nobody's paying this guy. So being that nobody's paying him he has the din of a shomer sachar. Rebbe Yosi says it's not true. He has the din of a shomer sachar. He says you want to know why? Because what would be if somebody would knock on his door? He'd be able to say I'm not available. You know why? Because he's he's osek b'mitzvah. He's being osek b'mitzvah of shabbos avedah. Osek b'mitzvah is patur min hamitzvah. It comes out this person is fadinik. I mean it's hard to say not giving tzedakah is considered making money. But he's fadinik. What's he fadinik? The fact that he doesn't have to give this pruta now to the oni. So it comes out he's a shomer sachar because he's earning. This is what's known throughout shas as pruta d'Rebbe Yosi. And Rebbe Yosi held that every shomer avedah has a din of a shomer sachar even though nobody's paying him. But the fact that he's patur from mitzvah mitzvah tzedakah mitzvah tzedakah makes him an osek b'mitzvah and the halacha is osek b'mitzvah patur min hamitzvah. Says Tosfos on Rebbe Yosi's halacha on this pruta d'Rebbe Yosi. Says the daf k'v'shas d'Maseches Bava Kama. This Rebbe Yosi said that a person that has a mitzvah is involved in a shabbos avedah, he found a metziah, would be patur from giving an oni money if he knocked on his door. That's only true if he's literally being osek, he's being metapel. He's physically dealing with the avedah at the time that the oni knocks on his door. K'go in shita d'Rav Nachman d'Sura. Oi mishum osek d'tzarcha d'avedah. He's doing he's involved with the avedah. Aval b'shvua sh'avi dosin b'beisa why are you patur? M'lameid Rebbe Yosi anya. Says Tosfos it doesn't mean that Rebbe Yosi finds somebody's avedah, you know he has it lying there somewhere. >> [laughter] >> And the halacha is is that that's it he's done. He's not available for the next year and a half because he has this avedah that he didn't return. Aval of course not. You have to literally be osek in the mitzvah in order to be patur. And Tosfos why? Because osek min hamitzvah you only say if it's efshar l'kayem shnayim. But kivan she achal l'kayem shnayim but anytime you can be m'kayem shnayim k'd'muchach b'sugya d'af chof alef. The halacha always is that you're going to not going to have the halacha of osek b'mitzvah patur min hamitzvah. And Tosfos says I'm skipping a little bit this swara. And Tosfos says although it's muchach that way in the sugya d'Maseches Sukkah and I could I could bring a raya from a pasuk but he says I don't even need a pasuk for it. It's so pashtun swara. Listen to Tosfos lashon. L'shoneiha d'Tosfos. D'oto are you going to tell me kol adam she yesh l'eit t'fillin b'rosho v'tzitzis b'vigdo u'mezuzah b'pischah you're patur min hamitzvos? So then we should all be patur because we're all wearing tzitzis, we're all wearing t'fillin. What's the bottom time people wore t'fillin the whole day. And we all have a mezuzah on our pesach. So if that's the case you should be patur. Freig ich a kashe. Bishlo mit t'fillin. Every rega you're wearing t'fillin you're being m'kayem a mitzvah. Tzitzis every rega you're wearing tzitzis you're m'kayem. But a mezuzah? Mezuzah is a mitzvah that I did 10 years ago when I clapped mezuzahs. In Tosfos it's muchach that when a person has a mezuzah b'pischah he's being m'kayem the mitzvah of mezuzah. He's being m'kayem the mitzvah of mezuzah. And the main what do with the halacha of osek b'mitzvah patur min hamitzvah even when it's efshar l'kayem shnayim? You would be patur. But Tosfos swara can't be. You can't tell me that every person that that's home with a mezuzah that's why he doesn't have to give tzedakah he's not doing anything because he's osek b'mitzvah patur min hamitzvah. But home meal what do you see clearly in Tosfos? You see in Tosfos like this that we're being m'dayek in the Maggid of Ra'am and in Rav Akiva Eiger that the mitzvah of mezuzah is not a one time event. But rather the mitzvah of mezuzah is a mitzvah t'midis. It's a mitzvah that a person has as long as he has a mezuzah b'pischah he always has the mitzvah of mezuzah. There's one other mar d'machan that's m'inyan l'inyan b'osek inyan and that is a Minchas Chinuch. The Minchas Chinuch this in mitzvos mezuzah it's mitzvah kuf kuf gimmel. And the Minchas Chinuch over here discusses the halacha of ham'vazvez al y'vazvez yosef m'chumash. It's also known in the Gemara in Maseches Kesubos. One of the usha that a m'vazvez al y'vazvez yosef m'chumash. A person not to spend more than 1/5 of his net worth on mitzvah tzei tzei. Stated that the Rama says in two places in Yoreh De'ah siman kuf nun zayin and he says it also in Orech Chaim siman tof resh nun vov in hilchos lulav tof resh nun vov. In hilchos lulav the the Rama says twice that that's only true when it comes to mitzvah tzei tzei. But by mitzvah lo tzei tzei here the halacha is that a person what's the velt kashe is that tzedakah has two lo tzei tzei, right? Tosfos says that the fact that you find in shas that Rava forced people to give tzedakah. I say it's a mitzvah tzei tzei I'm not going to give any. Right? Tosfos in Bava Basra daf ches mem beis and Kesubos daf mem tes samach beis that there's two lavin lo tzei tzei lo I say it's tzei bigs in the story with the Beis HaLevi. Right? Remember all this? Right. So that's [laughter] what the Rama says in two places that even though ham'vazvez al y'vazvez yosef m'chumash is only when it comes to mitzvah tzei tzei. But by mitzvah lo tzei tzei there's no halacha of ham'vazvez al y'vazvez yosef m'chumash. Says the Minchas Chinuch. What would be mezuzah? What would be mezuzah? So a person has $100 to his name. Mezuzah costs $30. So I I hear you would say it's a mitzvah tzei tzei. M'sach d'Maseches Pesachim ham'vazvez al y'vazvez yosef m'chumash which is very easy arithmetic. So you're not m'chuyav to buy. Says the Minchas Chinuch. I want to say chiddush that maybe not that way. Says what's what's his chiddush? Chiddush he's that being that mitzvah of mezuzah is a mitzvah t'midis so it comes out that every rega that a person doesn't have his mezuzah b'pischah he's being m'vatal a mitzvah tzei tzei. It could be that ratchets up the chomer of the mitzvah tzei tzei and it makes it like a lo tzei tzei and maybe even more chomer than a lo tzei tzei. So if that by a lo tzei tzei you don't have the halacha of ham'vazvez al y'vazvez yosef m'chumash here you're not going to have that halacha either. And what's the makor to such a swara? Says the Minchas Chinuch in the Chidushei HaRan. The Ran at the end of Maseches Yoma. The Ran over there is discussing a choleh she yesh bo sakanah where the halacha is machilin oseh achilah achilah. So if somebody like laylin with a choleh she yesh bo sakanah m'challel shabbos m'challel Yom Kippur. Right? That's why it's in the sugya at the end of Maseches Yoma and not in the Gemara. But the point is is that a m'vazvez the a choleh she yesh bo sakanah can be m'challel everything for him. But at the same time we try to be sensitive. So machilin oseh achilah achilah. So for example if you're going to have to do an issur you try to minimize the issur as much as possible. Says the Ran what would be in the following scenario? You have a choleh she yesh bo sakanah it's shabbos. The doctor says he needs meat. The only meat that you have available is basar n'veilah. But at the same time you can go shecht an animal and give him basar sh'chuta. So what should you do? Should you give him the basar n'veilah or should you give him the basar sh'chuta? What's considered the kal v'chomer? Says the Ran l'chora if you ask the man on the street he would tell you the basar n'veilah. Basar n'veilah is a regular lo tzei tzei as opposed to >> [laughter] >> as opposed to go shecht an animal that's one of the lamed tes melachos that's lo tzei tzei she yesh bo misas beis din. Lo tzei tzei she yesh bo kares is not as choleis as it is when it comes to things like that. So the bottom line is is that l'chora you would say of course the basar n'veilah is more chole. Says the Ran not that way. He says why? Because although it's true the issur n'veilah is more leicht than the issur challel shabbos but if you're going to give this choleh n'veilah every k'zayis of n'veilah that he's going to eat he's going to be over another lo tzei tzei. But if you go ahead and you shecht on shabbos it's only going to be one sh'chita it's one ma'aseh aveira. Says the Ran one ma'aseh aveira of lo tzei tzei she yesh bo kares is more chole dig than multiple lavin. In other words it's true that a lav she yesh bo kares is more chomer than a lo tzei tzei. But being that you're going to do many lavin multiple lavin al kol k'zayis u'k'zayis that's more chomer than the lav she yesh bo misas beis din. I mean that that's more chomer than the lav she yesh bo misas beis din. Says the Ran says the Ran therefore the machilin oseh achilah achilah is we're going to shecht on shabbos. I that's a lo tzei tzei she yesh bo misas beis din. It's only one. In contrast to going ahead and giving him basar n'veilah where you're going to be chayav al kol k'zayis. Rav Nachman brings a raya from here. He says it should come out in Chashmon that being that we know the halacha of a tzei tzei is not doiche a lo tzei tzei she yesh bo kares a tzei tzei shouldn't be doiche two lavin either. Like the Ran that two lavin is more chomer than a lav she yesh bo misas beis din it should be a We know Tosfos in the first perek of Yevamos in the sugya of a tzei tzei doiche a lo tzei that just like an a tzei is doiche one lav it's doiche two lavin as well. So says Rav Nachman l'chora it should come out from that Tosfos not like this Chashmon in the Ran in Maseches Yoma. And it should come out from the Ran in Maseches Yoma not like the Tosfos over there in Yoma. So he says I have a chiddush in in a choleh she yesh bo sakanah and I have a chiddush in the sugya of a tzei tzei doiche a lo tzei. I say two completely unrelated but they're very much related says Rav Nachman. Because at the end of the day if you're going to tell me that two lavin is more chomer than a lav she yesh bo misas beis din. If a tzei tzei is not doiche a lav she yesh bo misas beis din it can't be doiche two lav. But anyways that's the bottom line. So the bottom line is that the Ran says a chiddush that even though a lo tzei tzei is technically more chole dig than a lav she yesh bo misas beis din but two lavin or multiple lavin a ma'aseh where you're going to be chayav al kol k'zayis u'k'zayis that's more chomer in the sugya of achilah achilah than a lav. Says Minchas Chinuch the same is going to be true about mezuzah. Mezuzah is a mitzvah tzei tzei. But says the Minchas Chinuch every rega that you don't have a mezuzah al pesach beisa you're m'vatal a tzei. Being that you're m'vatal a tzei every rega that you don't have a mezuzah so it comes out that it's more chomer than a lo tzei tzei. Because a lo tzei tzei if it's a ma'aseh for a one time lo tzei tzei the halacha is that you have to be m'vazvez yosef m'chumash. You have to give away kol maydecha. And certainly is going to be true for a mitzvah tzei tzei which is a mitzvah tzei tzei t'midis. As long as you're like the Minchas Chinuch. What do you see in this Minchas Chinuch? You see in this Minchas Chinuch that if a person has a house without a mezuzah he's m'vatal a tzei b'chol rega v'rega. Now you don't see in the Minchas Chinuch what we're saying. We're saying from the Maggid of Ra'am Rav Akiva Eiger Tosfos in perek Kein Maseches Bava Kama that there's an idea that every rega that you have a mezuzah the halacha is that you're m'kayem a mitzvah. Minchas Chinuch doesn't see that. You don't see that every rega you have a mezuzah you're m'kayem a What you see is the opposite the antithesis of that. You see that every rega that you don't have a mezuzah you're m'vatal a mitzvah tzei tzei. Either way just a toy in the hand of some of the great regardless. [snorts] On that note we turn our attention from the mitzvah of mezuzah to the mitzvah of t'fillin. The mitzvah of t'fillin in contrast to mezuzah which is mentioned twice in the Torah the mitzvah of t'fillin is actually mentioned four times in the Torah. Right? How many parshas are there in a mezuzah? You open up a mezuzah what are you going to find? You're going to find You're going to find two parshiyos. You're going to find Shema and Va'haya. Why? Those are the two places in the Torah where the Torah mentions the mitzvah of mezuzah. If you open up your tefillin, you're going to find four parshiyos because the Torah mentions the mitzvah of tefillin four times in the Torah. Yeah, but twice in parshas Bo in the context of of Yetzias Mitzrayim. Right, first is known as the parsha of Kadesh Li Kol Bechor Peter Rechem Bnei Yisrael Ba'adam U'vabehemah. In that parsha, you have a lot of very well-known pesukim. You have Lo Yira'eh Lecha Chametz, Lo Yira'eh Lecha Se'or Bechol Gevulecha. Yeah, you got to do it in your house. And then at the very end, the Torah says Va'haya Lecha Le'os Al Yadcha U'lezikaron Bein Einecha Lema'an Tihiyeh Toras Hashem Beficha. The second time is mentioned in the parsha that begins with the words Va'haya. Va'haya Ki Yevi'acha Hashem El Eretz Kena'ani, known as the parsha of Va'haya. And there too, the Torah talks about the mitzvah and the kedusha of Bechor and it's related to Makas Bechoros. And at the very end, the Torah says Va'haya Lecha Le'os Al Yadcha U'letotafos Bein Einecha. Ki Bechozek Yad Hashem Hotzi'acha Hashem Mimitzrayim. And of course, in the two parshiyos of Kriyas Shema, Ukshartam Le'os Al Yadcha Vehayu Letotafos Bein Einecha. So, regardless, you have four parshiyos, four times where the Torah mentions the mitzvah of tefillin. Those are the four parshiyos that we have in the tefillin. Now, the Mishnah said that Arba Parshiyos Shel Tefillin Akivos Zeh Azeh, that you can't have tefillin unless you have all four parshiyos. Not just that, even if you're missing one letter of is enough to be makpid. What pshita, it's pashut. Obviously, you can't be missing the letter. What does it have to mean you can be missing a letter? Am Rabbi Yehuda bar Rabbi Yishmael Kutzal Shel Yud. Even if you're missing not a full letter, you're missing the pintala of the Yud. This is the literal Kutzal Shel Yud. So, if you're missing the Kutzal Shel Yud, you would have thought that maybe it's kosher tefillin. It's not. Bonam pshita. Why would you think the Kutzal Shel Yud is any worse than if you're missing a part of the Shin or or inside of the Gemara Nitzcha Elo De'oraysa De'oraysa. You're right, we mean something else. Am Rabbi Yehuda bar Rabbi Yishmael Inyan Gevul Mukafal Min Ha'avir. It says that two letters are not allowed to be touching in tefillin. It has to be Gevul Mukafal. It has to be closed around it on all four sides. So, what would be if one don't have Gevul Mukafal? Is that enough to make it pasul or not? Kama Ashmalan, yes. Zos Gemara Tanna Rabbanan. We know there's four parshiyos in the tefillin. And the tefillin shel rosh also has four batim. So, as we're going to see, there's a fundamental difference between the way the tefillin shel yad is prepared and the tefillin shel rosh is prepared. They both have four parshiyos. The difference is the tefillin shel rosh has four batim. Whereas the tefillin shel yad only has one bayis. Additionally, the tefillin shel rosh is written on four different klafim that are placed in the four batim. The tefillin shel yad is put in is written on one klaf and it's and it's put in one bayis. And pashut pshat is is because wherever the Torah mentions the tefillin shel yad, the Torah mentions it belashon yachid. Whenever the Torah mentions the tefillin shel rosh, it mentions it belashon rabbim. Ukshartam Lo'os Al Yadcha. Lo'os Al Yadcha is referring to tefillin shel yad. Al Yadcha. And it says os, it doesn't say osos, it says os. It's a lashon yachid. Vehayu [snorts] Letotafos, that's a lashon rabbim Bein Einecha. So, the emphasis, this is the pashut pshat. We'll see the Gemara now, but that's the pashut pshat. That the tefillin shel yad, the emphasis is always lashon yachid. Thus, it's one klaf in one bayis. Whereas the tefillin shel rosh is totfos, emphasis on rabbim. So, it's four klafim and it's four batim. Stating that as it relates to the technical halacha, the lekatchila's and the bedi'avad's. We have an Omer [snorts] of Gemara. Zos Gemara Tanna Rabbanan Letotafos Letotafos Letotafos. Harei Kan Daber Rabbi Yishmael. It says the word totfos three times in the Torah. Twice it says it chaser and once it says it malei. And from those three mentions of the word totfos, chaser chaser malei, one one two, we learn four batim. Zos Rabbi Yishmael bar Rabbi Akiva Akiva Zeh Inyan Tzorich. You don't have to come on to that. I know it simply from the word totfos because the word totfos is made up of two words. Tat, the Bekas Vish Tayim. In the language of Kaspi, tat means two. Pas B'afriki Tayim. Pas in African means two. Thus, totfos itself is two plus two, which is how I know. Zos Tanna Rabbanan Yochid U'rabbim Yotzei B'daled Batim. I would think that the way you're supposed to write the tefillin shel rosh is you're supposed to write it on four separate oiros and you're supposed to put them on four batim that come from four oiros. Daled batim that are made up of four oiros. So, it should be four separate hides of skin for the four klafim, the four parshiyos. And they should be put into four batim that come from different hides as well. Tam U'lameid Amar It says U'lezikaron Bein Einecha. Zikaron is a lashon yachid even though we're talking about the tefillin shel rosh, but the Torah does say zikaron. And we learn from this zikaron Echad U'rabbim Lo Yotzei. Kol Ba'eis Begemul Zeh Chayav. Okay, so what does that mean? Koisev Al Daled Oiros. You write them on four oiros. U'manichan Bedaled Batim Ba'orech. And you're supposed to put them into four batim that come from one or. So, it's all supposed to come from one animal. It's supposed to be one piece of hide. You're supposed to form it in a way where it makes up four batim. Thus, you're being mekayem four batim. But being that the Torah also says zikaron belashon yachid, so I learn that it's supposed to be one piece of skin. Dim Kosvin Ba'orech Echad, Vein Nichan Bedaled Batim Yotzei. What would be if the four parshiyos were also written in Ba'orech Echad and then you put it in the daled batim, you're going to be yotzei. However, if you do that, if you write the four parshiyos not on four separate oiros, but rather on one or, then there's an important caveat. Tzorich Sheyihei Revach Beinayim. You have to make sure that you leave extra space between the four parshiyos. Divrei Rabbi Chaim Maimon Nitzrach Enuf To Leave Any Extra Space. The Shel Shnei Chalomos Shel Kol Achas Va'achas. They both agree that you have to tie something in between the four parshiyos on these klafim. Then Ein Charitzin Nikpin Sulam. And by the way, you also have to make sure that the charitz isn't there. So, the four batim that you have in the tefillin shel rosh, you have to be able to see from the outside where the batim are. That's why if you look at your tefillin shel rosh, you have lines going through the tefillin because that's identifying where the batim are underneath the the cover. Tefillin shel yad doesn't have it because tefillin shel yad is on one bayis. But the bottom line is is that there's a halacha that you have to put a chotem beshicham kol achas va'achas and it has to be nikar bimakom. Tanna Rabbanan Keitzad Koisev Al. How do you write tefillin? Tefillin shel yad, koisev Al Orech Echad. You write it on one or. Dim Kosvin Ba'arba Oiros, that he wrote it on four, Vein Nichan Bebayis Echad Yotzei. But the bedi'avad, it's okay. Tzorich Lidabek. However, you do have to put it together. So, let's say you're going to write it on four different oiros. You have to make sure that you tie the four together. She'ne'emar Vehayu Lecha Le'os Al Yadcha. We said yes, to be os is a lashon yachid. Zos Gemara Darshin Va'eiter. K'shem Shehu Echad Min Bachutz. And just like from the outside it looks like one because the tefillin shel yad doesn't have these charitzin, so from the outside it looks like one bayis. Kacha Echad Min Lifnim. So, on the parshiyos level, it has to look like one as well. So, in the event that you wrote it bedi'avad on four, you have to make sure that you tie them together. Otherwise, it's going to be pasul. Divrei Rabbi Yehuda. So, again, lekatchila tefillin shel yad is supposed to be one klaf. It's in one bayis. But bedi'avad, if you wrote them on four klafim, you have to tie it together. And if you don't tie it together, it's pasul. Rabbi Yishmael bar Rabbi Yishmael says Ein Tzorich. Rabbi Yishmael says you don't have to tie it together. Am Rabbi Yishmael bar Rabbi Yishmael said Divrei Rabbi Yehuda Rabbi Rabbi Yehuda bar Rabbi. This is he was referring to Rabbi Yehuda. Bar Rabbi was always a lashon of Chacham Gadol Hadar. Second name Rabbi Yehuda, right? Shem Inyan Tefillin Shel Yad. Ve'eish Lo Shnei Tefillin Shel Rosh. Let's say this person doesn't have a yad, but he has two tefillin shel rosh. So, can I use the two one of the tefillin shel rosh as my tefillin shel yad? Said Halacha Shel Tehillos Achas Meihen. Ve'umanichan. And you can use it. Meaning, you could put a little something. You don't want it to be charitzin nikrin. So, you have to put a little slab of or on top of it. So, it should look from the outside like tefillin shel yad. But as long as from the outside it looks like tefillin shel yad, that's enough for you to be able to be yotzei. So, again, we have a machlokes Rabbi Yehuda and Rabbi Yishmael if the tefillin shel yad was made in the bedi'avad way. Lekatchila, it's supposed to be one klaf. You made it with four klafim. You have to tie it together or not. Lekatchila, yeah. Bedi'avad, Rabbi Yehuda says if you didn't tie it together, it's pasul. Rabbi Yishmael says if you didn't tie it together, it's kosher. Then Rabbi Yehuda said then Rabbi Yishmael said Rabbi Yehuda, you should know was modeh to me that if you want to use your tefillin shel rosh bedi'avad, you have an extra pair of shel rosh and you don't have a shel yad, you could use it as a shel yad. Just cover it from the outside. Break the Gemara. Why would Rabbi Yehuda be modeh? I thought Rabbi Yehuda said it's makpid that if it's in four parshiyos, it's not okay. Tefillin shel rosh lekatchila is supposed to be four oiros. So, meaning that lekatchila is supposed to be four oiros. Why did Rabbi Yishmael think would be modeh to him? Break the Gemara. Modeh? Bitmiya Einan Pukdayu. Isn't that precisely what they were arguing about? Am Rabbi Nachman. So, Rabbi Nachman said Divrei Rabbi Yishmael Chozin Ba'avrei Yehuda. You see from must have been chozer. And even came around and he agreed that lekatchila tefillin shel yad should be on one klaf, but bedi'avad if it was on four klafim, it's okay. And that's why said you should know came around and he's modeh to me that if you have two shel rosh, you can use one of the shel rosh as the shel yad. But the Gemara asks the obvious question. Ein Zeh Is That So? You could use your shel rosh for a shel yad? Veha'shelacha Chanan Imishmei Rabbi Yochanan. Rabbi Chanan Imishmei Rabbi Yochanan said tefillin shel yad and tefillin shel rosh. You can take the shel yad and turn it into a shel rosh. But inyan shel yad is but shel but shel rosh inyan you can't make a shel rosh a And the reason is Al She'einan Me'iridin Mikedusha Legedusha Kala. Because the shel rosh is more kodesh than the So, Milon Mikedusha Einan Me'iridin. So, you can't take the the and lessen the kedusha. But you could take the is talking about an old pair of tefillin, one is talking about a new pair of tefillin. An old pair of tefillin if it was used already as a shel rosh, then you can't use it as a shel yad. Then you have the problem of Milon Mikedusha Einan Me'iridin. But if it was never used, it's okay. Lo Mando Masmonin Milsei. What about according to Mando Masmonin Milsei? That once you set something aside for davar shel kedusha, it already retains that level of kedusha. So, if you hold Masmonin Milsei, then the it should already be a problem. So, the Gemara says that us me a lie you may cut out and it only works if you made it tonight. You set it aside for Shavuot, but you said that if I'm not going to have a Shavuot, I'll use it for my Shavuot. The halakha is it's okay.