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Seeking God1, discerning God, learning of God, making God the center of one’s life - each and all are central themes to the Jewish, Christian, Islamic, and other world religions. These ideas could be summed up in the biblical commandment: “And thou shalt love HaShem thy God [“the Lord thy God”, anglicized] with all thy heart, and with all thy soul, and with all thy might.”2 Loving is certainly desiring, wanting to know more about the object of one’s affections. It is also seeking to attract the attention of, to please the one so desired. In other scriptures, these ideas are further contemplated in the commandment to “cleave unto” God.3
The character
A Mezuzah
(more will be written on the boxes and their contents below)
The scriptures connected with the use of Tefillin are found in the Torah4, the five Mosaic books of the Jewish bible, in four different citations:
From Shemot (Exodus) 13:9,16:
[9] And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of HaShem may be in thy mouth; for with a strong hand hath HaShem brought thee out of Egypt.
[16] And it shall be for a sign upon thy hand, and for frontlets between thine eyes; for by strength of hand HaShem brought us forth out of Egypt.
From Devarim (Deuteronomy) 6:8:
And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.
From Devarim (Deuteronomy) 11:18:
Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
The Jewish sect of the Sadducees, and the medieval Karaites (modern adherents number only in the thousands), who strictly proscribed written religious authority to the Torah, reject the use of Tefillin and Mezuzah, believing the scriptural citations to be metaphorical or symbolic, that one should always keep the commandments of the Torah in their minds (in front of their eyes), in their hearts (upon the door-posts of their house), and as a guide to their actions (a sign upon their hand). The Sadducees and Karaites rejected the Rabbinical hierarchy of religious literature, as held by the much larger sect of the Pharisees (surviving today in the strictest sense in the Ultra-Orthodox, Orthodox, and their various subgroups; a more modernized sense in the Conservative movement; and a very much liberalized sense in the Reform movement). This rejection included the existence of a traditional Oral Law apart from the Torah, as codified in Talmudic and Midrashic literature.
Tefillin
The Pharisees took the Torah texts literally and spelled out very detailed codes for the creation and use of Tefillin and Mezuzah throughout the many layers of Jewish Law and Customs.5
The Talmud is preceded by the first written compendium of Judaic Oral Law, the Mishnah, completed circa 200 CE. The Mishnah includes not only oral laws involving the Torah, but also those related to traditions and traditional wisdom. It is comprised of six orders of subject matter pertaining to various religious, civil, and criminal laws, dietary laws (Kashrut), laws of purity and Temple rites and observances.6 Further recordings of Jewish law, ethics, philosophy, customs, and history, along with the Mishnah, known collectively as the Talmud, were generated in two distinct works. The Jerulsalem Talmud, from the schools of Tiberias, Sepphoris, and Caesarea, was completed approximately 370 CE. The Babylonian Talmud was completed around 500 CE.7 Both Talmudic writings offer an discussion and analysis of the Mishnah, with some differences as to which portions of the six orders are included; discussions broadly expanding beyond the actual Mishnah, along with the Mishnah, are referred to as the Gemarra. The terms Talmud and the Gemarra are often used to refer to the same things.8
The Midrash is another body of literature centered on either Halakhic (legal), or Aggadic (non-legal), oral interpretations, historical and philosophical commentary on the Tanakh, the Hebrew Bible. New laws and rules outside of the Torah, are found in the Midrash, which rules are derived by exegesis, or detailed etymological, contextual, and referential interpretation of scripture based on accepted hermeneutics, defined as what is considered the proper approach to interpretation. The Aggadah can include mystical teachings about spiritual matters. Work on Midrashic writings began somewhere near 100 CE.9
These textual explanations are of necessity abbreviated; there are many more layers of Rabbinical literature than can be discussed here. However, it is from these many layers of Rabbinical literature that the rules regarding the production and application of the Tefillin and Mezuzah, are derived.
For example, the Tefillin boxes must be made a certain way, from certain grades of and colors of Kosher leather, obtained from properly slaughtered animals and a tannery trained in the laws of Kashrut. The box used on the forehead must have four compartments for each of four scrolls upon which is written the four scriptures cited above. The box worn on the left arm (or right arm if the person is left-handed), is of only one compartment to contain the scroll with all the cited scriptures thereon.
Tefillin Parchments with Scriptures
The scrolls themselves must be of Kosher animal-based parchment and written in Kosher ink. All of these processes must be either done by a Rabbi or by someone trained at a Yeshiva, a Rabbinical or Talmudical Academy. The shape and dimensions of the boxes, their stitching, their straps, and more are all determined by strict rule. In addition, the inscriptions have to be hand lettered, and only done so by a Scribe (a Sofer), an expert in Hebraic calligraphy, rigorously trained at an appropriate Yeshiva.10 These rules govern the writing of the two scriptural texts for the Mezuzah as well; though the construction of the box can be of varying woods, ceramic, metal, etc.
Then there are the myriad rules regarding placement and use. The Mezuzah for instance, must be placed at all entrances, including gates, to the home, or any place of human activity, excepting the unclean, such as a public bathroom, with the facing right side of the scroll at the top, and the box itself placed on the right-hand side of the doorpost at shoulder level, tilted toward the interior. There are customs for consultation of a Rabbi in case of placement questions, for examining the Mezuzah contents for signs of decay, for touching and kissing the Mezuzah upon entering the home.11
Young Jewish Man Wearing
Tefillin at the Western Wall
The use of the Tefillin is even more exacting. Only a male in training for his Bar Mitzvah, the thirteenth birthday, coming-of-age ceremony, (Bar, meaning “son,” and Mitzvah, meaning “commandment,” together: “son of the commandment”12) may begin to wear the Tefillin, and then, without reciting the requisite blessing(s). The first act of the Bar Mitzvah, is to don the Tefillin in full ceremony along with speaking the blessing: “Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefillin.” There are very specific procedures to be followed in affixing the Tefillin. The box containing the single scroll is bound with two coils of the straps to the bicep and in line with the heart, the straps then wound seven times around the forearm with the remainder wrapped around the palm. The box with four compartments is placed just above the forehead, with a specialized knot tied at the back base of the head. The palm straps are then unwound, and coiled three times about the middle finger, then back around the palm for the remainder. Blessings and prayers are said at each of certain proscribed steps. No talking or gestures are allowed during the procedures. They are, with certain exceptions, worn Sunday through Friday, not the Shabbat [Sabbath], and mostly for morning prayers.
Despite the rigors assigned the Teffilin, and to a lesser extent, the Mezuzah, they still possess a simple and deeper meaning: the dedication of oneself to the service of God in all that is thought, felt, and done; hence the head, heart, and hand; a unity of intellect, emotion, and action.12 Also, our paths, our comings and goings, where we choose to camp; hence the gates and doorposts; our lifestyle reflecting our thoughts, emotions, and actions. Devarim (Deuteronomy) tells us that we are to keep all the commandments, statutes, judgments, and testimonies of God, and teach them to our children, to talk of them, and remember them at all times, to keep them before our eyes, and in our hearts, as a sign upon our hands, written upon our posts and gates. Read all of Devarim 6 and 11, and Shemot 13, to find out what those commandments “My words” are, how they are to be observed, what will happen if they are, and what will happen if they’re not. Blessings and promises aplenty if they are; curses and cursedness if they are not.
So are these Mitzvot, the commandments, arbitrary? Does God smite because a set of rules are not followed exactly? Why would keeping the love of God and His commandments cause a blessing, a promise, protection to come about? Remember that God said in Devarim 6:6 “And these words, which I commanded thee this day [read all of them in the Devarim and Shemot references], shall be in thine heart:” and in 11:18 “Therefore shall ye lay up these words in your heart and in your soul, . . .” To be in the heart, is to be desired, longed-after, sought, wanted – loved. To be in the soul, is to be in the thoughts and emotions, and eventually, translated to actions. As the Psalms [Tehilim 19] say: “more to be desired are they than gold, yea than much fine gold . . . [and] by them is Thy servant warned [and] in keeping of them, there is great reward.”
Scripture of the Mezuzah
Here we are told even more specifically to write the teachings, the commandments of God upon the table of our hearts, to bind them about our neck (i.e. to direct our paths, our will); for one, so that kindness and truth would not forsake us. That we would thus find grace and good favor in the sight of God and man. That we should trust and acknowledge (consult) God and not our own understanding, what is wise in our own eyes, so that He would direct our paths, that we should depart from evil, and even allow him to correct us as any good father would (“Thy rod and Thy staff, they comfort me . . .” Tehilim 23) Then all the promises shall come true for us, even to the overflowing.
But perhaps we could ask again: why, how does this work? An answer might come also from Mishlei, this time chapter 7:1-5;24-27:
Now if wisdom is to be our sister, and understanding our kinswoman; then the strange woman must be both of foolishness and ignorance, unwise and without perception. Read all of Mishlei 7 to see just what flatteries are poured upon the young man allegorically being spoken to. It all involves pride, vanity, covetousness and lust; the very opposites of the commandments of God; also demonstrating a great lack of humility and a refusal of correction. And as we read in the Proverb, these things lead the soul to hell.
How true is this? That when the people of a nation forget God, no longer love God, do not observe His commandments, become filled with pride, envy, lust, rebellion and every other evil work, that their right mind is no longer in proper control. They veer off course; their paths are not straight but crooked. The helm is lost and the wheel is rudderless. Their hearts become set on base and low things; they desire that which is not good for them or anyone. Kindness and truth flee them; and in their place are mean-spiritedness and deception. All because they failed to write the proper things upon the tables of their hearts, always keeping them in their vision, using them as a guide for their works and their ways. They did not love God. They allowed themselves to be flattered and lied to, becoming conceited and vain.
Eugene, just like every other human being, is faced with a multitude of thoughts and choices. Eugene does use the Tefillin and Mezuzah. What else of God does he know? What is revealed in his heart? Does he find wickedness at work in his world? Does the voice of the serpent still speak? Follow the modern day paths of Eugene Weitz in A TERRACE ON THE TOWER OF BABEL and find out what he discovers.
Bibliography:
The character
Eugene Weitz
, being Jewish by birth and of the Jewish Conservative persuasion, would know of these commandments and many others connected with them. He would also be keenly aware of - if not an active participant in - the ritual use of little boxes containing very small scrolls inscribed with certain related scriptures; the boxes being the Tefillin and the Mezuzah. The Tefillin are two separate leather crafted boxes worn upon the forehead and weak arm, tied there with attached leather straps. A Mezuzah is a small decorative box placed upon the doorpost at the entrance to the house.A Mezuzah
The scriptures connected with the use of Tefillin are found in the Torah4, the five Mosaic books of the Jewish bible, in four different citations:
From Shemot (Exodus) 13:9,16:
[9] And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of HaShem may be in thy mouth; for with a strong hand hath HaShem brought thee out of Egypt.
[16] And it shall be for a sign upon thy hand, and for frontlets between thine eyes; for by strength of hand HaShem brought us forth out of Egypt.
From Devarim (Deuteronomy) 6:8:
And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.
From Devarim (Deuteronomy) 11:18:
Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
The specific scriptures suggesting the use of a Mezuzah are:
From Devarim (Deuteronomy) 6:9:
And thou shalt write them upon the door-posts of thy house, and upon thy gates.
From Devarim (Deuteronomy) 11:20:
And thou shalt write them upon the door-posts of thy house, and upon thy gates;
The Jewish sect of the Sadducees, and the medieval Karaites (modern adherents number only in the thousands), who strictly proscribed written religious authority to the Torah, reject the use of Tefillin and Mezuzah, believing the scriptural citations to be metaphorical or symbolic, that one should always keep the commandments of the Torah in their minds (in front of their eyes), in their hearts (upon the door-posts of their house), and as a guide to their actions (a sign upon their hand). The Sadducees and Karaites rejected the Rabbinical hierarchy of religious literature, as held by the much larger sect of the Pharisees (surviving today in the strictest sense in the Ultra-Orthodox, Orthodox, and their various subgroups; a more modernized sense in the Conservative movement; and a very much liberalized sense in the Reform movement). This rejection included the existence of a traditional Oral Law apart from the Torah, as codified in Talmudic and Midrashic literature.
Tefillin
The Talmud is preceded by the first written compendium of Judaic Oral Law, the Mishnah, completed circa 200 CE. The Mishnah includes not only oral laws involving the Torah, but also those related to traditions and traditional wisdom. It is comprised of six orders of subject matter pertaining to various religious, civil, and criminal laws, dietary laws (Kashrut), laws of purity and Temple rites and observances.6 Further recordings of Jewish law, ethics, philosophy, customs, and history, along with the Mishnah, known collectively as the Talmud, were generated in two distinct works. The Jerulsalem Talmud, from the schools of Tiberias, Sepphoris, and Caesarea, was completed approximately 370 CE. The Babylonian Talmud was completed around 500 CE.7 Both Talmudic writings offer an discussion and analysis of the Mishnah, with some differences as to which portions of the six orders are included; discussions broadly expanding beyond the actual Mishnah, along with the Mishnah, are referred to as the Gemarra. The terms Talmud and the Gemarra are often used to refer to the same things.8
The Midrash is another body of literature centered on either Halakhic (legal), or Aggadic (non-legal), oral interpretations, historical and philosophical commentary on the Tanakh, the Hebrew Bible. New laws and rules outside of the Torah, are found in the Midrash, which rules are derived by exegesis, or detailed etymological, contextual, and referential interpretation of scripture based on accepted hermeneutics, defined as what is considered the proper approach to interpretation. The Aggadah can include mystical teachings about spiritual matters. Work on Midrashic writings began somewhere near 100 CE.9
These textual explanations are of necessity abbreviated; there are many more layers of Rabbinical literature than can be discussed here. However, it is from these many layers of Rabbinical literature that the rules regarding the production and application of the Tefillin and Mezuzah, are derived.
For example, the Tefillin boxes must be made a certain way, from certain grades of and colors of Kosher leather, obtained from properly slaughtered animals and a tannery trained in the laws of Kashrut. The box used on the forehead must have four compartments for each of four scrolls upon which is written the four scriptures cited above. The box worn on the left arm (or right arm if the person is left-handed), is of only one compartment to contain the scroll with all the cited scriptures thereon.
Tefillin Parchments with Scriptures
Then there are the myriad rules regarding placement and use. The Mezuzah for instance, must be placed at all entrances, including gates, to the home, or any place of human activity, excepting the unclean, such as a public bathroom, with the facing right side of the scroll at the top, and the box itself placed on the right-hand side of the doorpost at shoulder level, tilted toward the interior. There are customs for consultation of a Rabbi in case of placement questions, for examining the Mezuzah contents for signs of decay, for touching and kissing the Mezuzah upon entering the home.11
Young Jewish Man Wearing
Tefillin at the Western Wall
Despite the rigors assigned the Teffilin, and to a lesser extent, the Mezuzah, they still possess a simple and deeper meaning: the dedication of oneself to the service of God in all that is thought, felt, and done; hence the head, heart, and hand; a unity of intellect, emotion, and action.12 Also, our paths, our comings and goings, where we choose to camp; hence the gates and doorposts; our lifestyle reflecting our thoughts, emotions, and actions. Devarim (Deuteronomy) tells us that we are to keep all the commandments, statutes, judgments, and testimonies of God, and teach them to our children, to talk of them, and remember them at all times, to keep them before our eyes, and in our hearts, as a sign upon our hands, written upon our posts and gates. Read all of Devarim 6 and 11, and Shemot 13, to find out what those commandments “My words” are, how they are to be observed, what will happen if they are, and what will happen if they’re not. Blessings and promises aplenty if they are; curses and cursedness if they are not.
So are these Mitzvot, the commandments, arbitrary? Does God smite because a set of rules are not followed exactly? Why would keeping the love of God and His commandments cause a blessing, a promise, protection to come about? Remember that God said in Devarim 6:6 “And these words, which I commanded thee this day [read all of them in the Devarim and Shemot references], shall be in thine heart:” and in 11:18 “Therefore shall ye lay up these words in your heart and in your soul, . . .” To be in the heart, is to be desired, longed-after, sought, wanted – loved. To be in the soul, is to be in the thoughts and emotions, and eventually, translated to actions. As the Psalms [Tehilim 19] say: “more to be desired are they than gold, yea than much fine gold . . . [and] by them is Thy servant warned [and] in keeping of them, there is great reward.”
My son, forget not my teaching; but let thy heart keep my commandments; For length of days, and years of life, and peace, will they add to thee. Let not kindness and truth forsake thee; bind them about thy neck, write them upon the table of thy heart; So shalt thou find grace and good favour in the sight of G-d and man. Trust in HaShem with all thy heart, and lean not upon thine own understanding. In all thy ways acknowledge Him, and He will direct thy paths. Be not wise in thine own eyes; fear HaShem, and depart from evil; It shall be health to thy navel, and marrow to thy bones. Honour HaShem with thy substance, and with the first-fruits of all thine increase; So shall thy barns be filled with plenty, and thy vats shall overflow with new wine. My son, despise not the chastening of HaShem, neither spurn thou His correction; For whom HaShem loveth He correcteth, even as a father the son in whom he delighteth.
Scripture of the Mezuzah
But perhaps we could ask again: why, how does this work? An answer might come also from Mishlei, this time chapter 7:1-5;24-27:
My son, keep my words, and lay up my commandments with thee. Keep my commandments and live, and my teaching as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thy heart. Say unto wisdom: 'Thou art my sister', and call understanding thy kinswoman; That they may keep thee from the strange woman, from the alien woman that maketh smooth ["flattereth with", anglicized] her words . . . Now therefore, O ye children, hearken unto me, and attend to the words of my mouth. Let not thy heart decline to her ways, go not astray in her paths. For she hath cast down many wounded; yea, a mighty host are all her slain. Her house is the way to the nether-world ["hell", anglicized], going down to the chambers of death.
Now if wisdom is to be our sister, and understanding our kinswoman; then the strange woman must be both of foolishness and ignorance, unwise and without perception. Read all of Mishlei 7 to see just what flatteries are poured upon the young man allegorically being spoken to. It all involves pride, vanity, covetousness and lust; the very opposites of the commandments of God; also demonstrating a great lack of humility and a refusal of correction. And as we read in the Proverb, these things lead the soul to hell.
How true is this? That when the people of a nation forget God, no longer love God, do not observe His commandments, become filled with pride, envy, lust, rebellion and every other evil work, that their right mind is no longer in proper control. They veer off course; their paths are not straight but crooked. The helm is lost and the wheel is rudderless. Their hearts become set on base and low things; they desire that which is not good for them or anyone. Kindness and truth flee them; and in their place are mean-spiritedness and deception. All because they failed to write the proper things upon the tables of their hearts, always keeping them in their vision, using them as a guide for their works and their ways. They did not love God. They allowed themselves to be flattered and lied to, becoming conceited and vain.
Eugene, just like every other human being, is faced with a multitude of thoughts and choices. Eugene does use the Tefillin and Mezuzah. What else of God does he know? What is revealed in his heart? Does he find wickedness at work in his world? Does the voice of the serpent still speak? Follow the modern day paths of Eugene Weitz in A TERRACE ON THE TOWER OF BABEL and find out what he discovers.
Bibliography:
- For purposes of this side-story, the fairly common Jewish rendition “G-d” shall be presented as the anglicized “God.” According to most rabbinical teaching, this is perfectly acceptable since it is not an attempt to pronounce the name YHWH in Hebrew, which is considered sacrilegious.
- Cited numerous times with slight variations throughout the scriptures. For reference see Devarim (Deuteronomy) 6:5.
- i.e. see Devarim (Deuteronomy) 11:22.
- Scriptural citations from: The Jewish Publication Society Bible: online portions copyright © 1997 by Benyamin Pilant, All Rights Reserved JPS Electronic Edition Copyright © 1998 by Larry Nelson, All Rights Reserved; originally from: THE HOLY SCRIPTURES ACCORDING TO THE MASORETIC TEXT A NEW TRANSLATION; With the aid of Previous Versions and with constant consultation of Jewish Authorities Philadelphia: The Jewish Publication Society of America; Copyright © 1917, By The Jewish Publication Society of America.
- http://www.jewishvirtuallibray.org/jsource/Judaism/tefillin.html
- http://en.wikipedia.org/wiki/Mishnaic
- http://www.authorama.com/chapters-on-jewish-literature-4.html
- http://en.wikipedia.org/wiki/Talmud
- http://en.wikipedia.org/wiki/Midrash
- http://en.wikipedia.org/wiki/Judaism
- http://www.ahavat-israel.com/torat/mezuza.php
- Mitzvah is singular for the plural Mitzvot, or commandments. There are 613 Mitzvot in the Torah. Six are considered perpetual, to be observed at all times: To believe in God, and that he created all things; to not believe in anything else other than God; to believe in God's Oneness; to fear God; to love God; not to pursue the passions of your heart and stray after your eyes. (from en.wikipedia.org/wiki/Mitzvah)
- http://www.ahavat-israel.com/torat/tefillin.php
