Commento su Esodo 13:16

ולטטפת this denotes the Tephillin; and because they consist of four houses (compartments) they are called טטפת, for טט denotes “two” in Katpi and פת in Afriki denotes “two״ (Sanhedrin 4b). Menachem ben Seruk, however, placed it in the same section (gave it the same meaning) as, (Ezekiel 21:2) “And speak (הטף) to the south״; and as, (Micah 2:6) “speak ye (תטיפו) not”; so that טטפת would be an expression denoting “speaking”, and corresponds to ולזכרון (in v. 9 where it really replaces טוטפת), because whoever sees them (the Tephillin) bound between the eyes will remember the miracle (so that they become a זכרון, a reminder) and will speak about it (so that they become a טטפת. something that causes one to speak about the miracle).

ULTOTAPHOTH’ BETWEEN THINE EYES. No affinity is known to this word. Linguists,³⁹⁹Menachem ben Saruk, quoted in Rashi. See also Ibn Ezra. however, associated it with the expressions: ‘v’hateiph’ (And speak) to the south;⁴⁰⁰Ezekiel 21:2. And my word ‘titoph’ (dropped) upon them.⁴⁰¹Job 29:22. Ramban evidently understands it: “and to them I spoke my word,” meaning “they followed my advice without question.” The figurative usage thereof is based on the verse: And the mountains shall drop (‘v’hitiphu’) sweet wine.⁴⁰²Amos 9:13. The figurative sense of the verse is that the mountains “will speak” of sweet wine. Thus the verse is saying that you should make the exodus from Egypt a sign upon your hand, and between your eyes a source for discourse distilling as the dew upon those that hear it.⁴⁰³See Deuteronomy 32:2. Our Rabbis, however, have called an object which lies upon the head totaphoth, just as they have said: “[A woman] may not go out [on the Sabbath] with a totepheth or head-bangles.”⁴⁰⁴Shabbath 57a. Rabbi Abahu said: “What is totepheth? It is a forehead-band extending from ear to ear.”⁴⁰⁵Ibid., 57b. Now it is the Rabbis [of the Talmud] who are the [true Hebrew] linguists, as they spoke the language and knew it and it is from them that we should accept [the explanation of the word ultotaphoth].
Now Scripture says totaphoth [in the plural] and not totepheth [in the singular] because there are many compartments in the phylacteries,⁴⁰⁶The phylactery of the head is divided into four vertical compartments, each compartment containing a scroll of one of the four Scriptural passages referring to this commandment. The phylactery of the arm contains one interior chamber which contains but one single scroll upon which all four sections of the Law are inscribed together. For fuller discussion of the subject, see “The Commandments,” Vol. I, p. 18-19. just as we have received their form from the holy fathers⁴⁰⁷A reference to the Sages of the Talmud, who received the true Tradition of the Torah. who saw the prophets and the ancient ones up to Moses our teacher doing so.
Now the fundamental reason of this commandment is that we lay the script of the exodus from Egypt upon the hand and upon the head opposite the heart and the brain, which are the pivots of thought. Thus we are to inscribe [on parchment] the Scriptural sections of Kadesh (Sanctify unto Me) [Verses 1-10], and V’haya ki y’viacha (And it shall be when the Eternal shall bring thee) [Verses 11-16], and enclose them in the phylacteries because of this commandment wherein we were charged to make the exodus from Egypt for frontlets between our eyes. [We are also to inscribe and enclose in the phylacteries the sections of] Sh’ma (Hear O Israel) [Deuteronomy 6:4-9] and V’haya im shamo’a (And it shall come to pass, if ye shall hearken) [ibid., 11:13-21] because we are charged to have the commandments [of the Torah] also for frontlets between our eyes, as it is written: And these words, which I command thee this day, shall be upon thy heart;⁴⁰⁸Deuteronomy 6:6. and they shall be for frontlets between thine eyes.⁴⁰⁹Ibid., Verse 8. This is why we also inscribe [on parchment] these two sections — [Sh’ma and V’haya im shamo’a] — for frontlets [even though the exodus is not mentioned in them], for they contain the commandments of the Unity of G-d, the memorial of all commandments, the doctrine of retribution, which states that the consequence of disobeying the commandments is punishment and that blessings come in the wake of obedience — and the whole foundation of the faith.⁴¹⁰“The whole foundation of the faith.” This may refer to the principle of the Unity of G-d which is indeed the root of faith, as Ramban describes it in Deuteronomy 6:4. However, in view of the fact that this principle has already been explicitly mentioned here by Ramban, the reference must be to some other doctrine. It is reasonable to assume that Ramban is here alluding to a point he has explained in many places — “a true principle, clearly indicated in the Torah… that in the entire scope of the Torah there are only miracles, and no nature or custom.” (See Vol. I, pp. 556-7; see also his commentary above, 6:2, and on Leviticus 26:11.) The theme appears also in his introduction to the Commentary on the Book of Job (Kithvei Haramban, Vol. I, pp. 17-19). In his “Sermon on the Perfection of the Torah,” (Ibid., p. 153) as well as at the end of this Seder, he states clearly that “a person has no part in the Torah of Moses our teacher” unless he believes in this principle. It is thus logical to assume that “the whole foundation of the faith” mentioned here is a reference to the above principle. Now of the phylactery of the arm, Scripture says, And it shall be for a sign unto thee upon thy hand,⁴¹¹Above, Verse 9. which the Rabbis explained⁴¹²Menachoth 36b. as referring to the left arm, which is opposite the heart.
By way of the Truth, [the mystic lore of the Cabala], the verse, It is because of ‘zeh’ (this) which the Eternal did for me,⁴¹³Above, Verse 8. is similar to ‘zeh’ (this) is my G-d, and I will glorify Him.⁴¹⁴Further, 15:2. The verse here thus states that it was because of His name and His glory that He did for us and brought us forth out of Egypt. And “this” shall be for a sign unto thee on the arm of your strength,⁴¹⁵See Psalms 89:11. just as it is written, For Thou art the glory of their strength.⁴¹⁶Ibid., Verse 18. Thus the sign [of the phylactery] is similar to the sign of circumcision⁴¹⁷Genesis 17:11. and the Sabbath.⁴¹⁸Further, 31:13. And since all [emanations] are one perfect unity, which is alluded to in “the sign” on the arm, our ancestors have received the tradition from Moses, who received it from the mouth of the Almighty, that [all four sections of Scripture inscribed in the phylacteries, as described above], are encased in one compartment. This is something like Scripture says, achothi kalah,⁴¹⁹Song of Songs 5:1. Literally, “my sister, the bride,” but here interpreted on the basis of the Hebrew roots which suggest “unity” (achothi, my sister — echad, one) and “totality” (kalah, bride — kol, all), as explained in the text. See also Vol. I, p. 292, where Ramban refers to this theme. because it is united and comprised of the thirty-two paths of wisdom⁴²⁰Sefer Yetzirah 1:1 [with which the world was created], and it is further written, His left hand is under my head.⁴²¹Song of Songs 2:6.
Then Scripture says, And it shall be for a memorial between thine eyes,⁴¹¹Above, Verse 9. meaning that we are to lay them at the place of remembrance, which is between the eyes, at the beginning of the brain. It is there that remembrance begins by recalling the appearances [of persons and events] after they have passed away from us. These frontlets circle around the whole head with their straps, while the loop rests directly over the base of the brain which guards the memory. And the expression, between your eyes, means that they are to be placed upon the middle of the head, not towards one side. It may be that in the middle of the head, there are the roots of the eyes and from these stems the power of sight. Similarly, the verse, Nor make ye any baldness between your eyes for the dead,⁴²²Deuteronomy 14:1. See Rashi, ibid., that the expression between the eyes means on the head adjoining the forehead. See also Rashi to Leviticus 21:5. [means baldness adjoining the forehead. Thus the expression between your eyes mentioned here in the case of the frontlets also refers to the identical place]. It is to explain this point, [i.e., that the phylactery of the head is not to be placed between the eyes, as the literal meaning of the words might indicate, but that it is to be placed upon the middle of the head adjoining the forehead], that He reverts here [in Verse 16 and instead of using the expression, and for ‘a memorial’ between your eyes, as stated in Verse 9], and says ‘ultotaphoth’ between your eyes. This is in order to explain that the commandment is not fulfilled by placing the phylactery between the eyes bottomward, but rather it is to be placed high on the head where it is to be there like totaphoth, [and we have seen above that the word totepheth was used by the Rabbis for an object which lies upon the head]. He uses the plural form [totaphoth, and not the singular totepheth], because the compartments in the phylactery of the head are many, as we have received the form by Tradition.
And now I shall declare to you a general principle in the reason of many commandments. Beginning with the days of Enosh⁴²³Genesis 4:26. See also Rambam, Mishneh Torah, Hilchoth Akum, 1:1, where he traces the process of intellectual degeneration by which mankind fell into gross idolatry. Ramban primarily follows here the process of deterioration as affecting the three basic principles of faith: the existence of the Creator, His providence over the world, and the truth of prophecy. The chief purpose of the commandments of the Torah is to guard Israel against deviating from these principles. when idol-worship came into existence, opinions in the matter of faith fell into error. Some people denied the root of faith by saying that the world is eternal; they denied the Eternal, and said: It is not He⁴²⁴Jeremiah 5:12. [Who called forth the world into existence]. Others denied His knowledge of individual matters, and they say, How doth G-d know? and is there knowledge in the Most High?⁴²⁵Psalms 73:11. Some admit His knowledge but deny the principle of providence and make men as the fishes of the sea,⁴²⁶Habakkuk 1:14. [believing] that G-d does not watch over them and that there is no punishment or reward for their deeds, for they say the Eternal hath forsaken the land.⁴²⁷Ezekiel 8:12. Now when G-d is pleased to bring about a change in the customary and natural order of the world for the sake of a people or an individual, then the voidance of all these [false beliefs] becomes clear to all people, since a wondrous miracle shows that the world has a G-d Who created it, and Who knows and supervises it, and Who has the power to change it. And when that wonder is previously prophesied by a prophet, another principle is further established, namely, that of the truth of prophecy, that G-d doth speak with man,⁴²⁸Deuteronomy 5:28. and that He revealeth His counsel unto His servants the prophets,⁴²⁹Amos 3:7. and thereby the whole Torah is confirmed. This is why Scripture says in connection with the wonders [in Egypt]: That thou [Pharaoh] mayest know that I am the Eternal in the midst of the earth,⁴³⁰Above, 8:18. which teaches us the principle of providence, i.e., that G-d has not abandoned the world to chance, as they [the heretics] would have it; That thou mayest know that the earth is the Eternal’s,⁴³¹Ibid., 9:29. which informs us of the principle of creation, for everything is His since He created all out of nothing; That thou mayest know that there is none like Me in all the earth,⁴³²Ibid., Verse 14. which indicates His might, i.e., that He rules over everything and that there is nothing to withhold Him. The Egyptians either denied or doubted all of these [three] principles, [and the miracles confirmed their truth].
Accordingly, it follows that the great signs and wonders constitute faithful witnesses⁴³³Isaiah 8:2. to the truth of the belief in the existence of the Creator and the truth of the whole Torah. And because the Holy One, blessed be He, will not make signs and wonders in every generation for the eyes of some wicked man or heretic, He therefore commanded us that we should always make a memorial or sign of that which we have seen with our eyes, and that we should transmit the matter to our children, and their children to their children, to the generations to come, and He placed great emphasis on it, as is indicated by the fact that one is liable to extinction for eating leavened bread on the Passover, and for abandoning the Passover-offering, [i.e., for not taking part in the slaughtering thereof].⁴³⁴Numbers 9:13. He has further required of us that we inscribe upon our arms and between our eyes all that we have seen in the way of signs and wonders, and to inscribe it yet upon the doorposts of the houses, and that we remember it by recital in the morning and evening — just as the Rabbis have said: “The recital of the benediction True and firm, [which follows the Sh’ma in the morning and which terminates with a blessing to G-d for the redemption from Egypt], is obligatory as a matter of Scriptural law because it is written, That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.⁴³⁵Deuteronomy 16:3. [He further required] that we make a booth every year⁴³⁶Leviticus 23:42. and many other commandments like them which are a memorial to the exodus from Egypt. All these commandments are designed for the purpose that in all generations we should have testimonies to the wonders so that they should not be forgotten and so that the heretic should not be able to open his lips to deny the belief in [the existence of] G-d. He who buys a Mezuzah⁴³⁷Literally: “door-post.” It is a scroll of parchment on which are written the two Scriptural portions, Deuteronomy 6:4-9 and 11:13-21, and which is fastened to the right-hand door-post. for one zuz [a silver coin] and affixes it to his doorpost and has the proper intent of heart on its content, has already admitted the creation of the world, the Creator’s knowledge and His providence, and also his belief in prophecy as well as in all fundamental principles of the Torah, besides admitting that the mercy of the Creator is very great upon them that do His will, since He brought us forth from that bondage to freedom and to great honor on account of the merit of our fathers who delighted in the fear of His Name.⁴³⁸See Nehemiah 1:11. It is for this reason that the Rabbis have said:⁴³⁹Aboth 2:1. “Be as heedful of a light commandment⁴⁴⁰Here understood in the sense of a commandment, the fulfillment of which does not entail a great expense, just like a Mezuzah that can be bought for one zuz and affixed to the door-post. as of a weighty one,” for they are all exceedingly precious and beloved, for through them a person always expresses thankfulness to his G-d.
And the purpose of all the commandments is that we believe in our G-d and be thankful to Him for having created us, for we know of no other reason for the first creation,⁴⁴¹“The first creation.” In his “Sermon on the Perfection of the Torah,” where Ramban discusses the same topic (Kithvei Haramban, Vol. I, p. 152), the text reads: “for we know of no other reason for ‘the creation of man.’” See, however, my Hebrew commentary, in the fifth edition, p. 557, where I suggest that the term “the first creation” may be a reference to the period from Adam to Abraham. and G-d the Most High has no demand on the lower creatures, excepting that man should know and be thankful to G-d for having created him. The purposes of raising our voices in prayer and of the service in synagogues, as well as the merit of public prayer, is precisely this: that people should have a place wherein they assemble and express their thankfulness to G-d for having created them and supported them, and thus proclaim and say before Him, “We are your creatures.”
This is the intent of what the Rabbis of blessed memory have said:⁴⁴²Yalkut Shimoni, Jonah 550. See also Yerushalmi Taanith, II, 1. “And they cried mightily unto G-d.⁴⁴³Jonah 3:8. From here you learn that prayer must be accompanied by sound. The undaunted one wins over the abashed one.”
Through the great open miracles, one comes to admit the hidden miracles which constitute the foundation of the whole Torah, for no one can have a part in the Torah of Moses our teacher unless he believes that all our words and our events, [as dictated in the Torah], are miraculous in scope, there being no natural or customary way of the world in them, whether affecting the public or the individual. Instead, if a person observes the commandments, His reward will bring him success, and if he violates them, His punishment will cause his extinction. It is all by decree of the Most High, as I have already mentioned.⁴⁴⁴See Vol. I, pp. 215-216 and 556-558. The hidden miracles done to the public come to be known as is mentioned in the assurances of the Torah on the subject of the blessings and imprecations,⁴⁴⁵Leviticus 26:3-46; Deuteronomy 28:1-68. as the verse says: And all the nations shall say: Wherefore hath the Eternal done thus unto this land? … Then men shall say: Because they forsook the covenant of the Eternal, the G-d of their fathers.⁴⁴⁶Deuteronomy 29:23-4. Thus it will become known to all nations that their punishment came from G-d. And of the fulfillment of the commandments it says, And all the peoples of the earth shall see that the name of the Eternal is called upon thee.⁴⁴⁷Ibid., 28:10. I will yet explain this, with the help of G-d.⁴⁴⁸Leviticus 26:11.
Beshalach

Our sages (מנחות לז) explain that you place the Tefilin on the weaker hand, to teach us that Tefilin should be placed on the left hand. the reason for this is that the intellect and our physicality are problematic for on another; when the one rises, the other falls. When the physicality of an individual is afflicted, the strength of the intellect waxes. The reason for the affliction in Egypt is to bring the physicality of the Jewish people into the iron crucible (as mentioned in Deut.) and through that the intellect of the Jew would overcome it. Both young and old men will attest to this - when a man is young and immature, his physicality is in the ascendancy over his intellect, and when he gets older his intellect has the ascendency over his physicality. It is for this reason that Solomon (In Ecclesiastes) says "Don't say that your earlier days were better than your later ones because it is not out of wisdom that you ask it" - because at the age of 60 comes wisdom, length of days and understanding.

‎[This is a comment to the Torah’s‎‏ ‏statement, “It shall be a sign upon your Handידכה ‏‎.”] Our Rabbis ‎of blessed memory said (Menachot 37a), “’Yadchah (spelled with an extra hey implies the weaker ‎hand (yad kehah), which is the left hand. We need to understand why Hashem did not choose the ‎right hand to perform this mitzvah, since it is greater. Our Rabbis say that this is in order that (the ‎tefillin) be aligned next to the heart, which is towards the left side (of the body), and their words ‎are true. However it appears to me that there is an additional reason, for the Torah itself gives a ‎reason for the matter in saying, “Because with a strong hand.” You need to know that HaShem has ‎‎2 aspects within His attributes. The first is called “the great hand, yad hagedolah”, and the other is ‎called “the strong hand, yad hachazakah”. “The great hand” represents (G-d’s) aspect of kindness ‎and goodness; “the strong hand” represents His strength, which He repays the wicked according to ‎their wickedness. In removing Bnei Yisrael from Egypt, Hashem stretched out “the strong hand” ‎and struck His enemies with ten plagues. For this reason G-d said that tefillin, which contain the ‎written remembrance (of these events), should be placed on our weak hand (our left hand), which‏ ‏represents “the strong hand” that‏ ‏removed us from Egypt. This is why the‏ ‏pasuk here says, “for ‎with the strength of a hand.” This is correct. Granted that it says in many places (regarding ‎punishment), “the great‏ ‏hand,” in those instances G-d’s attribute‏ ‏of mercy concurred with the ‎attribute of justice, but the essence of justice is still‏ ‏performed through the “strong hand.”‎‏ ‏‎{Ed. ‎Note - Thus, despite the term‏ ‏‎“strong,” the “strong hand” which‎‏ ‏represents justice is, in fact, ‎weaker‏ ‏than the “great hand” which‏ ‏represents mercy. To symbolize the‏ ‏vengeance that G-d ‎exacted from‏ ‏Egypt through His “weaker hand,” we‏ ‏don our tefillin, which memorialize‏ ‏these ‎events, on our weaker hand.}‎

טט in the Kathphi language is two. . . Katheph is the name of a place where “two” is called טט . Similarly, Afrik is the name of a place where “two” is called פת . See Tosafos in Maseches Sanhedrin (4b). Rashi was answering the question: Here it is written ולטטפות , while in the section of kadeish (v. 9) it is written ולזכרון . Why are different words used [to describe tephillin]? To answer this, Rashi cited this explanation [about Kathphi and Afriki]. (Nachalas Yaakov) You might ask: According to this, tephillin should contain twelve compartments, since “totafos” is written three times. The answer is: One instance of “totafos” is needed for itself, [to tell us the mitzvah]. Another teaches “two” (compartments) in the Kathphi language, or “two” in the Afriki language. The third “totafos” teaches that in Kathphi four (compartments) are needed, or in Afriki four (compartments) are needed; if “totafos” were only written twice, then only two compartments would be needed. Another answer is: “Totafos” is not written three times for the sake of [new] commands. Rather, [the section of tephillin is] like a section that has been stated once and then repeated, just as many other sections of the Torah [are repeated in whole, for the sake of a certain new teaching that the repetition contains].

V. 16. ידכה, auch auf deiner Hand, obgleich du kein בכור bist. Dieser Vers gehört mit zur Rede des Vaters an den Sohn. — טוטפות, Stirnschmuck, wie (Schabbath 57 a.) erklärt wird, המקפת מאון לאזן, ein Diadem. Die Etymologie ist zweifelhaft. כי בחזק יד וגו׳. Dieselbe Tatsache, die die Weihe deines erstgebornen Bruders begründet, zeichnet auch dich und adelt auch dich, wie uns alle. Die Weihe deines erstgebornen Bruders sichert dir die deine — (über תפלין siehe zu Dewarim 11, 18.)

.והיה לאות על ידכה, “it shall be as a symbol on your hand;” the phylactery to be worn on the head is to serve as a symbol for the “strong hand,” with which G-d compelled the Egyptians to release the Israelites, as mentioned in the previous verse; the phylactery to be worn on the forehead however, is to be a reminder of the miracles G-d had performed as stated in Deuteronomy 6,22: ויתן ה' אותות ומופתים גדולים ורעים בפרעה ובמצרים לעינינו, “the Lord performed signs and miracles great and awesome before our eyes against Pharaoh and the Egyptians.”

So it is with the two hands of man, because the left hand is weaker. and it is weak because of its proximity to the heart, which is the source of intellect. (This is therefore the primary example of the intellect controlling the physical forces in man). However, the right hand is next to the liver which is the source of desire. The liver does not oppose the physical force in any way, because that is the source of its strength. The place in which the intellect dwells (the heart) makes the hand weak. Therefore when the verse says: והיה לאות על ידכה it is as if it is says that it should be a sign on your heart, because the heart is the reason that his hand is weak. Indeed, this is the reason of the Tefilin should be put on the arm, (to remember that the whole purpose of the exodus from Egypt is to teach this concept), and the Shel Rosh should be between the eyes, because the heart and the eyes are the two agents of sin (as seen in the Yerushalmi). Therefore these two places need something to remind them about the existence of G-d and his capacity, and through that will return from sin.

ידכה, the unusual spelling instead of ידך alerts us to the need to wear the phylactery on the left arm, our weaker arm. Seeing that we use our right arm for all manner of activities, it is not fitting that the holy name of G-d be attached to it. An alternate explanation: our sages have stated that seeing that the right arm and hand are used to attach the phylactery to our left arm, instead of vice versa, and in most instances the left arm or hand are called יד, there is nothing surprising in this.

Another explanation is as follows: It mentions the weaker hand to teach us that man will not overcome (anything), but that G-d is the one who battles in any war. (Wearing Tefilin on the left weaker hand illustrates that) a man's hand is weak and he is unable to do anything with it unless G-d will help and strengthen his hand. This is the meaning of the verse in Psalms (תהלים טז ח) I place G-d opposite me always, He will never move from my right hand). At first, King David was upset that the heart should be on the left hand side, and the liver on the right hand side of a human being. This would indicate that G-d created man in such a way that his desires should be the main force, and his intellect subservient to his desires. Afterwards, David states: G-d is opposite me - his right hand supports my left hand. It is through that I am confident that I will never be moved - that the strength of his desires will never move him from the straight path. this is because the hand of G-d provides power and energy to the heart (intellect) which is opposite him as he stands in front of G-d. It is for this reason that he states afterwards: "Therefore my heart rejoices" to see that G-d is supporting my left hand. David ends the psalm stating: the pleasantness of your right hand is eternity" - not in my right hand, because the intellect is supported by the right hand of G-d which is opposite my left hand. Therefore, G-d commanded us to put on Tefilin, where the name of G-d is engraved on them on the weaker hand, to teach us that the strength of G-d's right hand gives our left hand strength. This is the meaning of the verse:כי בחוזק יד הוציאנו ה' ממצרים. G-d's right hand opposite man's left hand took us out of Egypt. This in turn teaches that no deed is dependent upon man's action, rather with the help of G-d.

ולטוטפות, the word means: “something to look at.” We find in this context in Deuteronomy 28,10: וראו כל עמי הארץ כי שם ה' נקרא עלדך, “and all the nations of the earth will see that the name of the Lord) has been proclaimed upon you.” (Compare Talmud megillah 14 מטייפין)