Talmud Bavli
Talmud Bavli

Responsa for Menachot 84:10

אמר ליה אביי לרב שמואל בר רב יהודה הא תכילתא היכי צבעיתו לה אמר ליה מייתינן דם חלזון וסמנין ורמינן להו ביורה [ומרתחינן ליה] ושקלינא פורתא בביעתא וטעמינן להו באודרא ושדינן ליה לההוא ביעתא וקלינן ליה לאודרא

If a man overlaid [the tefillin] with gold or covered them with the skin of an unclean animal, they are invalid;<span class="x" onmousemove="('comment',' Cf. Shab. 108a: That the law of the Lord may be in thy mouth (Ex. XIII, 9) , the tefillin should be made from that which is permissible for food.');"><sup>16</sup></span> if with the skin of a clean animal, they are valid, even though he did not prepare it for this specific purpose. Rabban Simeon B'Gamaliel says, Even if he covered them with the skin of a clean animal they are invalid, unless it had been prepared for this specific purpose.<span class="x" onmousemove="('comment',' Similarly the first Tanna and Rabban Simeon b. Gamaliel would differ as to the necessity for weaving the threads specifically for the purpose of zizith. iuzkj');"><sup>17</sup></span>

Noda BiYhudah I

It is apparent that Rashi unquestionably intended when he wrote ‘covered the t’fillin in gold’ meant that the boxes themselves were made of gold, and he coated the scriptural verses in gold. It is those verses which Rashi calls ‘tefillin’, which is identified in the companion33Lit. ‘and his friend will say this about him’ (next) text which disqualifies the use of an impure animal. Rashi explained that it applies toone who made the phylactery boxes from an impure animal. If that is so, then when he (Rashi) states “coated in gold”, it means the actual boxes
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