Difference between revisions of "Devar/5768/Shabat Pesach"
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| − | {{header| | + | {{header|Shabat Pesach 5768|שבת פסח תשס"ח}} |
===עברית=== | ===עברית=== | ||
| − | {{heb|''' | + | {{heb|שולחן ערוך, אורך חיים סימן לא, סעיף א: '''בשבת ויו"ט אסור להניח תפילין מפני שהם עצמם אות ואם מניחים בהם אות אחר היה זלזול לאות שלהם'''. ובסעיף ב: '''בחוה"מ גם כן אסור להניח תפילין מהטעם הזה בעצמו שימי חול המועד גם הם אות'''. ושם ההגה אומר: '''וי"א שח"ה חייב בתפילין וכן נוהגין בכל גלילות אלו להניחם במועד ולברך עליהם אלא שאין מברכים עליהם בקול רם בבהכנ"ס כמו שאר ימות השנה'''.}} |
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| − | {{heb| | + | {{heb|הרמבֹ"ם אינו אומר אלא: ''' וכן שבתות וימים טובים, אינן זמן תפילין, שנאמר "והיו לך לאות" (ראה שמות יג,ט), ושבתות וימים טובים הן עצמן אות. ''' {{hcite|i/2304.htm#10|הל' תפילין ד:י}}. ואינו מזכיר חול המועד כלל. מכאן בלבד קשה לדעת מה הוא אומר לגבי הנחת תפילין במועד - ובפרט, שבהלכות שביתת יום-טוב, הוא מאריך באיסורים של חוה"מ ונראה שהוא קרוב ליום טוב. וכן פסקו רבים, שאין להניח תפילין בחוה"מ.}} |
| − | {{heb| | + | {{heb|אבל כתוב: '''ואסור לכתוב במועד, אפילו ספרים תפילין ומזוזות. ואין מגיהין אפילו אות אחת בספר העזרה, מפני שזו מלאכה שאינה לצורך המועד. אבל כותב הוא אדם תפילין ומזוזה לעצמו, וטווה תכלת לבגדו.''' {{hcite|i/3407.htm#12|הל' שביתת יום-טוב ז:יב}}. כלומר, אסור לכתוב תפילין כפרנסה (כי אין לעבוד בחוה"מ אלא לצורך גדול), אבל לעצמו -- לשימוש שלו! -- מותר. ופיסקה זאת משנה היא: מועד קטן ג:ד.}} |
| − | {{heb| | + | {{heb|לכן ברור שמותר להניח תפילין בחוה"מ -- ואם "מותר", גם חובה ככל יום אחר בו "מותר" להניחם. ואם חובה היא, יש לברך באופן שמברכים תמיד, ולא בקול נמוך דווקא.}} |
| − | ===English=== | + | ===English=== |
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| − | + | The "Shulchan Aruch" (standard code of Jewish law), "Orach Hayim", section 31, paragraph 1: '''On Shabbat and Yom-Tov it is prohibited to put on tefillin, because they themselves (shabbat and yom-tov) are a sign, and if one were to put on another 'sign' during them, it would be demeaning to their sign.''' And in paragraph 2: '''On ''chol-hamoed'' (the intermediate days of the festival), it is likewise prohibited to put on tefillin from this reason, since the days of ''chol-hamoed'' are also a sign.''' And there, the Rama states: '''And there are those who say that it is required to put on tefillin on ''chol-hamoed'', and that is what we do in all our exiles (e.g. in Europe), we put them on during the moed and bless on them -- but we don't bless out loud in the synagogue as we do on the other days of the year.''' | |
| − | + | The Rambam only says: '''And so too, Shabbat and Yom-Tov are not times for tefillin, as the verse states: "They shall be a sign for you" (see Exodus 13:9), and Shabbat and Yom-Tov are themselves a sign.''' {{hcite|i/2304.htm#10|Laws of Tefillin 4:10}}. And he doesn't mention ''chol-hamoed'' at all. From this alone, it is hard to know what he says concerning putting on tefillin during ''chol-hamoed'' -- and particularly since in the Laws of Resting on Yom-Tov, he goes on at length regarding the prohibitions of ''chol-hamoed'', and it seems that it is close to Yom-Tov. Indeed, many have ruled that one may not put on tefillin on ''chol-hamoed''. | |
| − | + | However, it's written: '''And it is prohibited to write on moed, even Torah scrolls, tefillin and mezuzot. And we don't check even one letter in the Torah scroll in the Temple, because that is an activity which is not required for the moed. However, one may write tefillin and mezuzot for oneself, and spin the ''techelet'' threads for his garment.''' {{hcite|i/3407.htm#12|Laws of Resting on Yom-Tov 7:12}}. That is to say, it is prohibited to write tefillin in order to make money (because one must not work on ''chol-hamoed'' except if absolutely necessary), but for himself -- for his own use! -- it is permitted. And this law is from the Mishna: Moed Katan, 3:4. | |
| − | {{nav|Devar|Devar|Devar/5768/ | + | Therefore it is clear that it is permitted to put on tefillin on ''hol-hamoed'' -- and if it is "permitted", it is required as on every other day when it is "permitted". And if it is required, one must bless in the normal manner one always does, and not quietly. |
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| + | {{nav|Devar|Devar|Devar/5768/Metsora|Metsora||}} | ||
{{devar}} | {{devar}} | ||
Latest revision as of 14:49, 24 April 2008
עברית
English
The "Shulchan Aruch" (standard code of Jewish law), "Orach Hayim", section 31, paragraph 1: On Shabbat and Yom-Tov it is prohibited to put on tefillin, because they themselves (shabbat and yom-tov) are a sign, and if one were to put on another 'sign' during them, it would be demeaning to their sign. And in paragraph 2: On chol-hamoed (the intermediate days of the festival), it is likewise prohibited to put on tefillin from this reason, since the days of chol-hamoed are also a sign. And there, the Rama states: And there are those who say that it is required to put on tefillin on chol-hamoed, and that is what we do in all our exiles (e.g. in Europe), we put them on during the moed and bless on them -- but we don't bless out loud in the synagogue as we do on the other days of the year.
The Rambam only says: And so too, Shabbat and Yom-Tov are not times for tefillin, as the verse states: "They shall be a sign for you" (see Exodus 13:9), and Shabbat and Yom-Tov are themselves a sign. (Laws of Tefillin 4:10). And he doesn't mention chol-hamoed at all. From this alone, it is hard to know what he says concerning putting on tefillin during chol-hamoed -- and particularly since in the Laws of Resting on Yom-Tov, he goes on at length regarding the prohibitions of chol-hamoed, and it seems that it is close to Yom-Tov. Indeed, many have ruled that one may not put on tefillin on chol-hamoed.
However, it's written: And it is prohibited to write on moed, even Torah scrolls, tefillin and mezuzot. And we don't check even one letter in the Torah scroll in the Temple, because that is an activity which is not required for the moed. However, one may write tefillin and mezuzot for oneself, and spin the techelet threads for his garment. (Laws of Resting on Yom-Tov 7:12). That is to say, it is prohibited to write tefillin in order to make money (because one must not work on chol-hamoed except if absolutely necessary), but for himself -- for his own use! -- it is permitted. And this law is from the Mishna: Moed Katan, 3:4.
Therefore it is clear that it is permitted to put on tefillin on hol-hamoed -- and if it is "permitted", it is required as on every other day when it is "permitted". And if it is required, one must bless in the normal manner one always does, and not quietly.
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