Tefillin, Mezuzà e Sefer Torà — Rambam

Tefillin, Mezuzà e Sefer Torà

Tefillin, Mezuzà e Sefer Torà — Rambam su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

אַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ. שֶׁהֵן (שמות יג א) ״קַדֶּשׁ לִי״. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ יְיָ׳‎״ שֶׁבְּסֵפֶר וְאֵלֶּה שְׁמוֹת. וּ(דברים ו ד) ״שְׁמַע״. (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״. הֵן שֶׁנִּכְתָּבוֹת בִּפְנֵי עַצְמָן וּמְחַפִּין אוֹתָן בְּעוֹר וְנִקְרָאִין תְּפִלִּין וּמַנִּיחִין אוֹתָן עַל הָרֹאשׁ וְקוֹשְׁרִין אוֹתָן עַל הַיָּד. וַאֲפִלּוּ קוֹצוֹ שֶׁל אוֹת אַחַת מֵאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ מְעַכֵּב אֶת כֻּלָּן מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ נִכְתָּבוֹת שְׁלֵמוֹת כְּתִקּוּנָן:Four passages [of the Torah]:. Kadesh Li and V'hayah ki y'viacha Ado-nai in the book of Exodus 13:1-10 and. 13:11-16) and Shema and V'hayah im shamo'a (Deuteronomy 6:4-9) and (Mitzvah 422) explains that these four passages were chosen because they include the concepts of the oneness of God, the acceptance of His yoke and the yoke of His commandments, and the description of the exodus from Egypt. These are fundamental principles of the Jewish faith. 11:13-21) should be written separately and covered with leather. They are called tefillin. 34b states the word is related to the root ללפ, which means "dispute." The Tur (Orach Chayim 25) inteprets the word as meaning "sign." Tefillot Yisrael associates the term with the power of thought, citing Genesis 48:11. The Pri Megadim (Orach Chayim 25:20) understands the term as meaning, "mark of distinction."They are placed on the head and tied, the Rambam mentions "tying the tefillin on the head." on the arm. (Positive Commandments 12 and 13) and Sefer HaChinuch (Mitzvot 421 and 422) consider these obligations to be two of the Torah's 613 mitzvot. (See Menachot 44a.) Since they are two separate mitzvot, the performance of one is not dependent on the performance of the other, as stated in Chapter 4, Halachah 4. According to Torah law, even a mere point of one of the letters has a short foot in its lower right-hand corner. If that foot is missing, it is considered to have been improperly formed. Therefore, not only it, but the entire passage is not acceptable. from these four passages prevents all of them from being acceptable. All four must be written in the proper manner. 3:7.)Accordingly, it is proper to have one's tefillin checked from time to time to make sure that none of the letters have faded. (See the commentary on Chapter 2, Halachah 11.)

וְכֵן שְׁתֵּי פָּרָשִׁיּוֹת שֶׁבַּמְּזוּזָה שֶׁהֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״ אֲפִלּוּ אוֹת אַחַת מִשְּׁתֵּי הַפָּרָשִׁיּוֹת אִם חָסֵר קוֹצוֹ מְעַכֵּב מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ שְׁתֵּיהֶן נִכְתָּבוֹת שְׁלֵמוֹת. וְכֵן סֵפֶר תּוֹרָה שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת פָּסוּל:Similarly, if even one letter of the two passages contained in the mezuzah, Shema and V'hayah im shamo'a (Deuteronomy 6:4-9 and 11:13-21), is lacking a point, it is not acceptable according to Torah law, which requires that they [each] be written in a perfect manner. Similarly, a Torah scroll which is lacking even one letter explains that the difference in the phraseology used by the Rambam with regard to tefillin and mezuzot ("lacking a point") and a Torah scroll ("lacking even one letter") alludes to the difference in the phraseology used by the sources for these laws (Menachot 34a and Bava Batra 15a). is unacceptable., Chapter 2) appears to contest the Rambam's statements on this issue, the Rambam's view is accepted by most authorities. (See also Chapter 7, Halachah 9.)

עֲשָׂרָה דְּבָרִים יֵשׁ בַּתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי וְכֻלָּן מְעַכְּבִין. לְפִיכָךְ אִם שִׁנָּה בְּאַחַת מֵהֶן הֲרֵי הַתְּפִלִּין פְּסוּלוֹת. שְׁנַיִם הֵן בִּכְתִיבָתָן וּשְׁמוֹנָה בְּחִפּוּיָן וּקְשִׁירַת רְצוּעוֹתֵיהֶן. וְאֵלּוּ הֵן הַשְּׁנַיִם שֶׁבִּכְתִיבָתָן. שֶׁכּוֹתְבִין אוֹתָן בִּדְיוֹ וְשֶׁיִּהְיוּ נִכְתָּבִין עַל הַקְּלָף:There are ten requirements for tefillin. All of them are halachot transmitted to Moses on Mount Sinai. interprets the latter expression as a law which has all the authority of a Torah commandment, even though there is no allusion to it in the Written Law. (See also the Rambam's Introduction to his Commentary on the Mishnah, Chapter 4.) It is necessary to fulfill them all. Therefore, if one made any changes with regard to them, the tefillin are not fit for use: which do not fulfill these requirements is not considered to have fulfilled the mitzvah at all. Two of them involve their composition, and eight involve the coverings [placed around the passages] and the tying of their straps.These are the two that involve their composition:a) They must be written in ink;b) They must be written on parchment.

כֵּיצַד מַעֲשֵׂה הַדְּיוֹ. מְקַבְּצִין הֶעָשָׁן שֶׁל שְׁמָנִים אוֹ שֶׁל זֶפֶת וְשֶׁל שַׁעֲוָה וְכַיּוֹצֵא בָּהֶן וְגוֹבְלִין אוֹתָן בִּשְׂרַף הָאִילָן וּבִמְעַט דְּבַשׁ וְלוֹתְתִין אוֹתוֹ הַרְבֵּה וְדָכִין אוֹתוֹ עַד שֶׁיֵּעָשֶׂה רְקִיקִין וּמְיַבְּשִׁין אוֹתוֹ וּמַצְנִיעִין אוֹתוֹ. וּבִשְׁעַת כְּתִיבָה שׁוֹרֵהוּ בְּמֵי עֲפָצִים וְכַיּוֹצֵא בּוֹ וְכוֹתֵב בּוֹ. שֶׁאִם תִּמְחָקֶנּוּ יִהְיֶה נִמְחָק. וְזֶהוּ הַדְּיוֹ שֶׁמִּצְוָה מִן הַמֻּבְחָר לִכְתֹּב בּוֹ סְפָרִים תְּפִלִּין וּמְזוּזוֹת. וְאִם כָּתַב שְׁלָשְׁתָּן בְּמֵי עֲפְצָא וְקַנְקַנְתּוֹם שֶׁהוּא עוֹמֵד וְאֵינוֹ נִמְחָק כְּשֵׁרִיִם:How is ink prepared? One collects the vapor of oils, 23a states that it is preferable to use olive oil. of tar, of wax, or the like, [causes it to condense,], ibid., and commentaries, where it is explained that they would heat the above substances and hold a glass above, upon which the vapors would condense. Afterwards, the soot would be collected. and kneads it together with sap from a tree, ibid., states that it is preferable to use balsam sap. and a drop of honey. It is moistened extensively, crushed until it is formed into flat cakes, dried, and then stored. 20a teaches us that their ink was stored while dry.When one desires to write with it, one soaks [the cakes of ink] forbidding ink to be soaked on the Sabbath, we can assume that the normal process is to soak it before using it. in gallnut juice or the like and writes with it. Thus, if one attempts to rub it out, he would be able to. 20a derives this concept from Numbers 5:23, which states, "He shall write and he shall blot out." Proper ink should be able to be blotted out after writing.This is the ink with which it is most preferable to write scrolls, tefillin, and mezuzot. (Vol. II, p. 159a), which requires that ink be made from substances that are derived from the plant kingdom. If, however, one wrote any of the three, and mezuzot. with gallnut juice or vitriol, which remains without being rubbed out, it is acceptable.

אִם כֵּן מַה מִּעֲטָה הַהֲלָכָה שֶׁנֶּאֱמַר לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ כְּתוּבִים בִּדְיוֹ. לְמַעֵט שְׁאָר מִינֵי צִבְעוֹנִין כְּגוֹן הָאָדֹם וְהַיָּרֹק וְכַיּוֹצֵא בָּהֶן. שֶׁאִם כָּתַב בַּסְּפָרִים אוֹ בַּתְּפִלִּין אוֹ בַּמְּזוּזוֹת אֲפִלּוּ אוֹת אַחַת בִּשְׁאָר מִינֵי צִבְעוֹנִין אוֹ בְּזָהָב הֲרֵי אֵלּוּ פְּסוּלִין:If so, what was excluded by the halachah conveyed to Moses on Mount Sinai, which stated that it be written in ink?It excludes tints of other colors, such as red, green, 17a explicitly disqualifies a megillah written in red ink. From that and other sources, it appears that such ink was frequently used at that time, but was deemed unacceptable for use for a Torah scroll. and the like. (32), which states that even blue ink is unacceptable. If even one letter of a Torah scroll, tefillin, or mezuzot is in another tint or in gold, 1:9 relates that a Torah scroll was written for Alexander with every one of the names of God written in gold. When the Sages heard about this, they said that the scroll should be entombed.Besides excluding the use of gold-colored ink, the Shulchan Aruch (Orach Chayim 32:3) explains that covering the ink with gold dust is not acceptable. they are invalid.

Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll.1