Sifrei Devarim Reader

(Devarim 3:29) "And we abode in the valley opposite Beth Peor": He said to them: Who caused us to sit in the valley? The evil deeds that we perpetrated in Peor (viz. Bamidbar 25:3).

Variantly: He (Moses) said to them: "And we abode in the valley opposite Beth Peor." See the difference between you and me. How many prayers did I pray? Yet it was decreed upon me not to enter the land. But you angered Him for forty years, as it is written (Psalms 95:10) "Forty years I was angry with the generation. And, what is more, the greatest among you prostrated themselves to Peor, yet His right hand is stretched forward to accept penitents, so (Devarim 4:1) "now, O Israel, hearken to the statutes" — You are new; the past has been forgiven!

"Hear, O Israel, the LORD our God, the LORD is one" (Deuteronomy 6:4). Why is this said? Because it is said: "Speak to the children of Israel" (Exodus 25:2). "Speak to the children of Abraham," "Speak to the children of Isaac" is not written here; rather, "Speak to the children of Israel." Our father Jacob merited that speech should be addressed to his children! For our father Jacob was afraid all his days, saying: Woe to me, lest there come forth from me unfit offspring, as came forth from my fathers. From Abraham there came forth Ishmael; from Isaac there came forth Esau; but as for me, there shall not come forth from me unfit offspring, as came forth from my fathers. And so you find that when our father Jacob was departing from the world, he called his sons and rebuked each and every one of them by himself. After he had rebuked each and every one of them by himself, he called them all back together as one. He said to them: Perhaps there is in your hearts division concerning Him who spoke and the world came into being? They said to him: "Hear, O Israel," our father, just as there is no division in your heart, so there is no division in our hearts concerning Him who spoke and the world came into being; rather, "the LORD our God, the LORD is one"! Another interpretation: He said, "Blessed be the name of His glorious kingdom forever and ever." The Holy One, blessed be He, said to him: Jacob, behold, you have desired all your days that your sons should rise early and stay up late reciting the Shema. "Hear, O Israel." From here they said: One who recites the Shema but did not let his ear hear it has not fulfilled his obligation. "The LORD our God," why is this said? Has it not already been said "the LORD is one"? What does "our God" teach? Upon us He has caused His name to rest in particular. Another interpretation: "The LORD our God" is over us; "the LORD is one" is over all who enter the world. "The LORD our God" is in this world; "the LORD is one" is in the World to Come. And so it says: "And the LORD shall be king over all the earth; on that day the LORD shall be one and His name one" (Zechariah 14:9).

(Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One": Because it is written (Shemoth 25:2) "Speak to the children of Israel — It is not written "Speak to the children of Abraham and Isaac," but "speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest "base matter" issue from me as it did from my fathers!

From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) "And Sarah saw the son of Hagar the Egyptian … 'disporting himself'" (with idolatry). These are the words of R. Akiva.

R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says "And Sarah the son of Hagar the Egyptian disports himself" with idolatry." And I say that the reference is to the inheritance, Yishmael saying "should I not, being the first-born, take a double portion?" And for this reason Sarah said (Ibid. 10) "Drive out this maidservant and her son." And my view seems more cogent than his.

Similarly (Bamidbar 11:22) "Will flocks and herds be slaughtered for them? Will it be found for them? Will all the fish of the sea be gathered for them? Will it be found for them?" This is to be taken literally. These are the words of R. Akiva. And I understand it as: Even if you gather for them all the flocks and herds in the world they will not be satisfied (i.e., even if you give them what they ask, they will not be satisfied, for they are simply seeking a pretext against You. But let me go and attempt to conciliate them) — whereupon the Holy Spirit answered (Ibid. 23) "Now you will see whether My word (that they will not heed you) will befall you or not." And my view seems more cogent than his.

Similarly, (Ezekiel 33:24) "Son of man, the inhabitants of these ruins upon the ground of Israel speak, saying: Abraham was one, yet he inherited the land, and we are many, so the land is given us as a heritage." (R. Akiva's understanding of the verse:) Now does this not follow a fortiori, viz.: If Abraham, who served only one G-d, inherited the land, then we, who serve many gods, how much more so should we inherit the land!

And I say (that the meaning is) If Abraham, who was commanded only one mitzvah, (to sacrifice his son) inherited the land, then we, who were commanded many mitzvoth, how much more so should we inherit the land! And how did the prophet answer them? (Ibid. 25:26) "Therefore, … thus says the L-rd G-d: You eat over the blood, you lift up your eyes to the idols, and you shed blood … You relied upon your sword, you committed abomination, a man has defiled his neighbor's wife — shall you then inherit the land?" And I find my view more cogent than that of R. Akiva.

Similarly (Zechariah 8:19) "Thus has said the L-rd of hosts: The fast of the fourth (month), and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah for joy and for gladness and for goodly festivals": "the fast of the fourth" — the seventeenth of Tammuz when the city was breached. "the fast of the fifth" — the ninth day of Av, when both the first and second temples were destroyed. "the fast of the seventh" — the third of Tishrei, when Gedaliah ben Achikam was killed.

And who killed him? Yishmael ben Netanyah — to teach that the death of the righteous is as grievous to the Holy One Blessed be He as the destruction of the Temple. "the fast of the tenth" — the tenth of Teveth, when the king of Bavel came to besiege Jerusalem, as it is written (Ezekiel 24:1-2) "And the word of the L-rd came to me in the ninth year, saying: Son of man, write for yourself the name of the day, this very day.

The king of Bavel has come against Jerusalem (to besiege it) this very day." (Thus, R. Akiva). And I say: "the fast of the tenth" — the fifth day of Teveth, when the report came to the exile that the city had been smitten, as it is written (Ibid. 33:21) "And it was, in the twelfth year of the month on the fifth of the month that a fugitive came to me from Jerusalem, saying 'The city has been conquered.'"

And when they heard, they made the day of the hearing (a fast) like the day of the burning. And I find my view more cogent than that of R. Akiva. [For I speak of first things (in the verse) first, and of last things, last, and he speaks of first things last, and of last things first. For he counts according to the order of the months, and I count according to the order of the occurrences. And in Judah they fast for the act, and in the Galil, for the report.]

(reversion to Devarim 6:4) Jacob prayed to the Holy One Blessed be He and said: From Abraham there came forth Yishmael. From Isaac there came forth Esav — May no "base matter" come forth from me as it did from my fathers! And thus is it written (Bereshith 28:20) "And Jacob vowed a vow, saying, etc." Now would it occur to anyone that Jacob our father would say (Ibid.) "If G-d will be with me … and He will give me bread to eat and a garment to wear (21) and I return in peace to my father's house, and (only then) He will be a G-d to me!" (Obviously,) He will be a G-d to me in any event. How, then, is "and He will be a G-d to me" to be understood? That His name repose upon me, that no "base matter" issue from me from beginning to end.

And thus is it written (Ibid. 35:22) "And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard." When Jacob heard this, he shuddered and said: Can it be that there is "base matter" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) "And the sons of Jacob were twelve" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) "Reuven shall live (in this world) and he shall not die" (in the world to come).

And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered "Hear, O Israel" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) "The L-rd our G-d, the L-rd is One!" — at which he said "Blessed is the Name of the glory of His Kingdom for ever and ever!"

And this is the intent of (Bereshith 47:31) "And Israel bowed at the head of the bed." Is this to be taken literally? (Obviously not. The intent is:) He expressed thanks and praise (to the L-rd) that "base matter" had not issued from him (thus, "his bed"). Others say: Reuven repented.

The Holy One Blessed be He said to Jacob: This is what you desired all of your days — that your sons "awake and retire" with the recitation of the Shema. This is the intent of (Devarim 6:4) "Hear, O Israel" (Jacob). Variantly: "Hear, O Israel": From here it was ruled that if one recited the Shema but did not make it audible to his ear, he did not fulfill his obligation.

(Ibid.) "the L-rd our G-d": Why is this written? Is it not written thereafter "the L-rd is One"? It is upon us that His name is reposed most distinctly (thus, "our G-d"). Similarly, (Shemoth 34:23) "Three times in the year shall all of your males appear before the L-rd, Hashem (Yod-keh-vav-keh), the G-d of Israel." Is it not already written "before the L-rd"? Why, then, "the G-d of Israel"? It is upon us that His name is reposed most distinctly.

Similarly, (Psalms 50:7) "Hear My people, and I shall speak; Israel, and I shall testify against you. G-d, your G-d, am I." Why "your G-d am I"? His name is most distinctly reposed upon you.

Variantly (Devarim 6:4) "the L-rd is our G-d": in this world; "the L-rd is One": in the world to come. And thus is it written (Zechariah 14:9) "And the L-rd will be the King over all the land. On that day the L-rd will be One and His name will be One."

(Devarim 6:5) "And you shall love the L-rd your G-d": Act (i.e., serve) out of love. There is a difference between acting out of love and acting out of fear. If one acts out of love, his reward is doubled. It is written (Ibid. 6:13) "The L-rd your G-d shall you fear, and Him shall you serve." One may fear his friend, but if he belabors him, he may leave him. But you, act out of (absolute) love. And there is no (absolute) love in the place of (i.e., co-existing with [absolute]) fear, and no (absolute) fear in the place of (absolute) love except vis-à-vis the Holy One Blessed be He. (So that if one loves Him absolutely, it follows that he fears him absolutely, and his reward is doubled.)

Variantly: "And you shall love the L-rd your G-d": Cause Him to be beloved by all men, as our father Abraham (did), viz. (Bereshith 12:5) "and the souls that they (Abraham and Sarah) had made in Charan." Now if all of mankind were gathered together to make a mosquito, they could not do so. How, then, is the above to be understood? Abraham converted them (from idol worship) and brought them under the wings of the Shechinah.

"with all your heart": with both of your inclinations, the good and the evil.

Variantly: "with all your heart": Let your heart not be "divided" over Him (i.e., do not harbor polytheistic views.)

"and with all your soul": even if He takes your soul. And thus is it written (Psalms 44:23) "For because of You we are killed the entire day. We are reckoned as sheep for the slaughter." R. Shimon ben Menassia says: Now are we killed the entire day! The reference is to (the mitzvah of) circumcision. Ben Azzai says "with all your soul": Love Him until the extraction of your soul.

R. Eliezer says: If it is written "with all your soul," why need it be written "with all your might"? And if it is written "with all your might," why need it be written "with all your soul"? For the man who holds his body dearer than his wealth, it is written "with all your soul" (i.e., though you must surrender your body); and for the man whose wealth is dearer to him than his body, it is written "with all your might" (i.e., with all your wealth).

R. Akiva says: If it is written "with all your soul," how much more so, "with all your might" (meodecha)! (The meaning is:) For every measure (middah [suggested by] "meodecha") that He metes out to you, whether for good or for evil, (thank Him). And thus did David say (Psalms 116:3-4) "Affliction and sorrow did I find and in the name of the L-rd I called … (13) "I shall lift up the cup of salvation, and in the name of the L-rd will I call."

And thus did Iyyov say: (Iyyov 1:21) "The L-rd has given and the L-rd has taken — blessed be the name of the L-rd." (Bless Him) both for the measure of good and for the measure of evil. What did his wife say to him? (Ibid. 2:9) "Do you still persist in your integrity? — blaspheme G-d and die." And he answered: "You speak as one of the coarse women. Shall we accept (only) the good of G-d and not the evil?"

The men of the generation of the flood were degenerate by reason of the good (bestowed upon them), and when punishment came upon them, they accepted it perforce. The men of Sodom and Amorah were degenerate by reason of the good (bestowed upon them), and when punishment came upon them they accepted it perforce. Now does this not follow a fortiori — If one who is degenerate in good accedes in evil, then one who accedes in good — how much more so should he accede in punishment! Thus, Iyyov to his wife: "You speak as one of the coarse women. Shall we accept the good of G-d and not the evil"?

And, what is more, one should rejoice more in affliction than in good. For if one lived in (the midst of) good all of his life, his transgression is not forgiven (thereby). And by what is it forgiven? By affliction.

R. Eliezer b. Yaakov said: It is written (Proverbs 3:12) "Whom the L-rd loves, He chastises, as a father is reconciled with his son": What causes a father to be reconciled with his son? Afflictions.

R. Meir says: It is written (Devarim 8:5) "And you shall know within your heart that as a father afflicts his son, the L-rd your G-d afflicts you." You and your heart know what you have done and that the afflictions that He has brought upon you are disproportionate (in leniency) to the (severity of) sins that you have committed.

R. Yossi b. R. Yehudah says: Beloved are afflictions by the L-rd, for the name of the L-rd reposes upon the afflicted one, as it is written "the L-rd your G-d afflicts you."

R. Nathan b. R. Yosef says: Just as a covenant is made with the land a covenant is made with afflictions, as it is written "the L-rd your G-d afflicts you" followed by (Ibid. 7) "for the L-rd your G-d brings you to a good land."

R. Shimon b. Yochai says: Beloved are afflictions, three gifts having been given to Israel by the Holy One Blessed be He, which were coveted by the idolators, and which were given, through afflictions, only to Israel: Torah, Eretz Yisrael, and the world to come.

Torah — (Proverbs 1:2) "To know wisdom and mussar (chastisement)," and (Psalms 94:12) "Happy is the man whom You chastise, O L-rd, and whom You teach from Your Torah."

Eretz Yisrael — "the L-rd your G-d afflicts you … for the L-rd your G-d brings you to a good land."

the world to come — (Proverbs 6:23) "For a mitzvah is a lamp, and Torah is light, and the chastisements of mussar the way of life (in the world to come)." What is the way that leads to the world to come? Afflictions.

R. Nechemiah says: Beloved are afflictions. For just as sacrifices reconcile (man with G-d), so, afflictions. Sacrifices — (Vayikra 1:4) "And it (the offering) shall be accepted for him." Afflictions — (Ibid. 26:43) "and they (i.e., their afflictions) will effect reconciliation (with G-d) for their sins." And, what is more, afflictions (in this regard) are more potent than sacrifices, the latter being a function (only) of their wealth; the former, of their bodies. And thus is it written (Iyyov 2:4) "Skin for skin, and all that a man has will he give for his life." Once, R. Eliezer was ill, and there came to visit him R. Tarfon, R. Yehoshua, R. Eliezer b. Azaryah, and R. Akiva. R. Tarfon opened: "Rebbi, you are more beloved by Israel than the solar orb. For the solar orb gives light only in this world, and you give light both in this world and the world to come." R. Yehoshua: "You are more beloved by Israel than the rains. For the rains give life only in this world, and you give us life in this world and the world to come." R. Elazar b. Azaryah: "You are more beloved by Israel than father and mother. For father and mother bring a man to this world, and you bring us to this world and to the world to come." R. Akiva: "Rebbi, afflictions are beloved" — whereupon R. Eliezer said to his disciples: "Support me, and let me hear the words of Akiva, my disciple." R. Eliezer sat up and said: "Say on, Akiva."

R. Akiva: "It is written (II Chronicles 33:1) 'Menasheh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.' And it is written (Proverbs 25:1) 'These, too, are the proverbs of Solomon, which were copied down by the servants of Chezkiah king of Judah.' Now would it enter your mind that Chizkiyahu taught Torah to all of Israel but not to Menasheh his son? But (it is to be understood that) of all the Torah he taught him and all the toil he invested in him naught availed him but afflictions, as it is written (II Chronicles 33:10-13) 'And the L-rd spoke to Menasheh and his people, but they did not listen.

And the L-rd brought against them the officers of the king of Ashur's army. And they caught Menasheh with hunting hooks, and bound him in chains and led him to Bavel. And in his suffering he besought the L-rd his G-d, and he humbled himself greatly before the G-d of his fathers. And he prayed to Him, and He was entreated of Him, and He heard his supplication, and He returned him to Jerusalem to his kingdom" — whence we derive that afflictions are beloved.

R. Meir says: It is written: "And you shall love the L-rd your G-d with all your heart." Love him with all your heart, as did Abraham our father, as it is written (Isaiah 41:2) "Avraham, My lover," and (Nechemiah 9:8) "and You found his heart faithful before You."

"and with all your soul": as Isaac, who offered himself to be bound upon the altar.

"and with all your might (meodecha)": Confess (modeh) to Him, as did Jacob ("modeh," as in "meodecha"), as it is written (Bereshith 32:11) "I am too small for all of the lovingkindness and all of the truth that You have done with Your servant. For with my staff did I cross this Jordan, and now I have become two camps."

(Devarim 6:6) "And these things that I command you this day shall be upon your heart": From "And you shall love the L-rd your G-d with all your heart," I do not know how I come to love the Holy One Blessed be He; it is, therefore written "And these things that I command you this day shall be upon your heart." For in this way you come to recognize the Holy One Blessed be He and to cleave to His ways.

"that I command you this day": They should not be to you as an antiquated edict, which no one takes to heart, but like a new one, which all run to read.

"upon your heart": From here R. Yoshiyah was wont to adduce: A man should beswear his (evil) inclination (not to do what is forbidden.) For thus do we find with all the righteous ones, that they beswore their inclinations:

Abraham — (Bereshith 14:22-23) "I lift my hand (in oath) to the L-rd, G-d on high, Possessor of heaven and earth: Nothing (shall I take), from a thread until a sandal latchet, nor shall I take anything that is yours." Boaz (to Ruth) — (Ruth 3:13) (I swear) "As the L-rd lives, lie (here with me, unmolested) until the morning…" David — (I Samuel 26:10) "And David said (to Avishai, who wanted to kill Saul, David's enemy): (I swear) as the L-rd lives: The L-rd will strike him with plague, or his day will come and he will die, or he will go forth in battle and he will perish." Elisha — (II Kings 5:16) "(I swear) as the L-rd lives, before whom I have stood, I shall not take (any emolument, etc.") And just as the righteous beswear their (evil) inclination not to do (as it wishes), so, the wicked (beswear it to do) as it wishes, viz. (Ibid. 20) "As the L-rd lives, I (Gechazi, Elisha's servant) shall run after him and take something from him!"

(Devarim 6:7) "And you shall teach them to your sons": They shall be (well) ordered in your mouth, so that if one questions you concerning them, you will not stammer in them, but answer him forthwith, as it is written (Proverbs 7:4) "Tell wisdom 'You are my sister,' and call understanding your acquaintance," and (Ibid. 3) "Bind them on your fingers; write them on the tablet of your heart," and (Psalms 45:6) "Your 'arrows' (of learning) are sharp."

What is your reward for this? (Ibid.) "Peoples will fall under you, (your arrows piercing) the heart of the foes of the King," and (Ibid. 127:4) "As arrows in the hand of a mighty man, so are the children (i.e., the learning) of youth," and (Ibid. 5) "Happy the man who has filled his quiver with them. They will not be shamed when they speak with the foes (of the L-rd) in the gate (of learning)."

Variantly: "And you shall teach (lit., 'repeat') them to your sons." These (sections: Shema [Devarim 6:4-9], Vehaya im shamoa [Ibid. 11-21], and Vayomer [Bamidbar 15:38-41], the section of tzitzith) must be repeated [morning and evening]; and Kadesh li [Shemoth 13:1-10] and Vehaya ki yeviacha [Ibid. 11-16] need not be repeated. For it would follow a fortiori (that they should be repeated), viz.: If (the section of) Vayomer, which is not included in "binding" (i.e., in the compartments of the tefillin) is included in (the mitzvah of) "repetition," then Kadesh li and Vehaya ki yeviacha, which are included in "binding" — how much more so should they be included in "repetition." It is, therefore, written "And you shall repeat them (the aforementioned) to your sons, and not the others.

— But I still would say: If Vayomer, which was preceded by other mitzvoth, is included in "repetition," then the Ten Commandments, which was not preceded by other mitzvoth — how much more so should it be included in "repetition"! — No, this is refuted by "Vayomer," which, though it is not included in "binding" is included in "repetition." It is, therefore, written "And you shall repeat them to your sons." These (the aforementioned) are included in "repetition," and not the Ten Commandments.

"to your sons": These are your disciples. And thus do you find in all places, that disciples are called "sons," viz. (II Kings 2:3) "And the sons of the prophets came forth." Now were they the sons of the prophets? Were they not disciples? This shows that disciples were called "sons."

And thus do you find with Chizkiyahu, king of Judah, who taught all of Torah to Israel and called them "sons," viz. (II Chronicles 29:11) "My sons, now be not lax." And just as disciples are called "sons," so is the master called "father," viz. (II Kings 2:12) "And Elisha saw (Eliyahu being borne aloft) and he cried out 'My father, my father — the chariot of Israel and its riders!'" And he saw him no more, and he took hold of his own garments, etc." And it is written (Ibid. 13:14) "And Elisha fell ill with the illness of which he would die, and Yoash the king of Israel came down to him and wept before him, crying 'My father, my father!'"

(Devarim, Ibid.) "And you shall speak in them": Make them (words of Torah) primary and not secondary, that your dealings be only in them, that you not intermix other words with them, that you not say: I have learned the wisdom of Israel; I shall now go and learn the wisdom of the Canaanites. It is, therefore, written (Vayikra 18:4) "to walk therein," and not to depart therefrom. And thus is it written (Proverbs 5:17) "Let them be to you alone and not to strangers with you."

(Devarim, Ibid.) "in your sitting in your house and in your walking upon the way": And thus is it written (Proverbs 6:22) "In your walking it shall lead you; in your lying down it shall guard you; and in your waking it shall speak for you." In your walking it shall lead you" — in this world; "in your lying down" it shall guard you" — at the time of death; "and in your waking": for the days of the Messiah; "it shall speak for you" — for entrance to the world to come.

"and in your lying down": I might think, even if he retired in the middle of the day; "and in your rising": I might think, even if he rose in the middle of the day. It is, therefore, written "in your sitting in your house and in your walking upon the way." Scripture speaks of the common instance (i.e., the time when people normally retire and rise). Variantly: This is the dispute between Beth Hillel and Beth Shammai.

Beth Shammai say: In the evening all men recline and recite (the Shema), and in the morning they stand, it being written (lit.,) "and when you lie down and when you stand," and Beth Hillel say: All men recite in their (own) way, it being written "and when you walk upon the way." If so, what is the intent of "and when you lie down and when you rise"? The time when men (normally) retire, and the time when they (normally) rise.

And it once happened that R. Yishmael and R. Elazar b. Azaryah were together in one place, R. Yishmael expounding reclining, and R. Elazar b. Azaryah, standing. When the time for the (evening) Shema arrived, R. Elazar b. Azaryah reclined and R. Yishmael stood up — whereupon R. Elazar b. Azaryah said to R. Yishmael: "Yishmael, my brother, what you are doing may be compared to one's being told 'Your beard is (beautifully) long' and his replying (spitefully) "Let it be shorn then!'" R. Yishmael countered: ("I was not being spiteful, but) you reclined in accordance with the words of Beth Shammai, and I stood up in accordance with the words of Beth Hillel. Variantly: (I stood up) so that this (i.e., lying down) not be established as the rule (for future generations.)

For Beth Shammai say: In the evening all men recline and recite (the Shema), and in the morning they stand, it being written (lit.,) "and when you lie down and when you stand," and Beth Hillel say: All men recite in their (own) way, it being written "and when you walk upon the way." If so, what is the intent of "and when you lie down and when you rise"? The time when men (normally) retire, and the time when they (normally) rise.

(Devarim 6:8) "And you shall bind them (as a sign upon your hand"): These (Shema, Vehaya im shamoa, Kadesh li and Vehaya ki yeviacha) are (included) in (the mitzvah of) "binding," but Vayomer (i.e., the mitzvah of tzitzith) is not included in "binding." For it would follow a fortiori (that it is included in "binding"), viz.: If Kadesh li and Vehaya ki yeviacha, which are not included in "repetition," are included in "binding," then Vayomer, which is included in "repetition," how much more so should it be included in "binding"! It is, therefore, written "And you shall bind them" — These are included in "binding," but Vayomer is not included in "binding."

— But I still would say: If Kadesh li and Vehaya ki yeviacha, which were preceded by other mitzvoth are included in "binding," then the Ten Commandments, which were not preceded by other mitzvoth, how much more so should they be included in "binding"! — You say "a fortiori"? Now if Vayomer, which is included in "repetition," is not included in "binding," then the Ten Commandments, which are not included in "repetition," how much more so should they not be included in "binding"! — No, this is refuted by Kadesh li and Vehaya ki yeviacha, which, though they are not included in "repetition," are included in "binding." It is, therefore, written "And you shall bind them." These (the aforementioned) are included in "binding," and not the Ten Commandments.

"And you shall bind them as a sign upon your hand": one scroll of four sections (Shema, Vehaya im Shamoa, Kadesh li and Vehaya ki yeviacha). For it would follow since Scripture prescribed both hand tefillin and head tefillin, that just as there are four (separate) head compartments (totafoth) for the head there should be four (separate) compartments for the hand. It is, therefore, written "And you shall bind them as a sign upon your hand" — one scroll of four sections. — But why not say: Just as one scroll for the hand, so, one scroll for the head?

And it would follow, since Scripture prescribes both hand tefillin and head tefillin, that just as there is one scroll for the hand, so there should be one scroll for the head! It is, therefore, written (of the head tefillin) four times "totafoth" (for four separate scrolls).

— But in that case, perhaps there should be four separate receptacles of four sections each. It is, therefore written (Shemoth 13:9) "and as a remembrance between your eyes" — one receptacle for four totafoth.

(Devarim, Ibid.) "upon your hand" — the height of the hand (i.e., the upper arm). You say "the height of the hand" is meant. But perhaps "your hand," literally, is intended. It follows, since Scripture prescribes tefillin for both hand and head, that just as the head tefillin are on the height of the head, so, hand tefillin are on the height of the hand (i.e., the upper arm).

R. Eliezer says: "on your hand" — the height of the hand. You say "the height of the hand," but perhaps "your hand," literally, is intended. It is, therefore, written (Shemoth 13:9) "And it shall, therefore, be for you as a sign" — "for you as a sign" (i.e., on the upper arm) and not for others as a sign (i.e., not in the palm of your hand.)

R. Yitzchak says: "on your hand" — the height of the hand. You say "the height of the hand" but perhaps "your hand," literally, is intended. It is, therefore, written (Devarim 6:6) "And these things shall be upon your heart" — alongside your heart, i.e., upon the upper arm.

(Shemoth 13:9) "upon your hand" — the left hand, as it is written (Isaiah 48:13) "My hand also has founded the earth, and My right hand has spanned the heavens," and (Judges 5:26) "She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer," and (Psalms 74:11) "Why do You withdraw Your hand, and Your right hand, etc." — whence we see that "hand" (by itself) in all places is the left hand.

R. Nathan says: It is written (Devarim 6:6-7) "And you shall bind them … and you shall write them." Just as writing is with the right, so, binding is with the right (and since binding is with the right, placing is on the left.)

R. Yossi says: We find that the right hand, too, is called "hand," as it is written (Bereshith 48:17) "And Joseph saw that his father had placed his right hand on the head of Ephraim and it was wrong in his eyes, and he took hold of his father's hand to remove it, etc." (If so, how is "upon your hand" to be understood, if it can signify either right or left)? To include an amputee (of the left hand), that he places it on the right.

"And you shall bind them as a sign upon your hand and they shall be totafoth between your eyes.": Once the hand-piece is upon your arm, place the head-piece upon your head — whence they ruled: In donning the tefillin, he dons the hand-piece first and then the head-piece. And when he removes them, he removes the head-piece first and then the hand-piece.

"between your eyes": On the height of your head or between your eyes, literally? It is, therefore, written (Devarim 14:1) "You shall not make baldness between your eyes." Just as there, on the height of the head, so, here, on the height of the head. R. Yehudah says: Since Scripture prescribes tefillin for both the arm and the head. Just as the arm is a place which is susceptible of (only) one type of (leprosy) uncleanliness (i.e., a white hair), so the head (must be) a place which is susceptible of (only) one type of uncleanliness (i.e., a yellow hair — to exclude "between the eyes" [literally], which is susceptible of both types of uncleanliness).

(Devarim 6:9) "And you shall write them ("uchetavtem")": distinct writing, ("uchetavtem" suggesting "ketivah tamah" ["whole writing"]). From here they ruled: If he wrote alef (looking like) ayin; ayin like aleph; bet like kaf; kaf like bet; gimmel like tzaddik; tzaddik like gimmel; dalet like resh; resh like dalet; heh like chet; chet like heh; vav like yod; yod like vav; zayin like nun; nun like zayin; teth like peh; peh like teth; curved letters like straight ones; straight ones like curved ones; mem like samech; samech like mem; closed ones like open ones; open ones like closed ones; a closed section like an open one; an open one like a closed one — or (if he wrote running text) like a song or song like a running text, or if he wrote without ink, or if he wrote the Divine names in gold — these are to be secreted.

"And you shall write them": I might think (that he could write them) on stones — you, therefore, reason: It is stated here "writing," and, elsewhere (Ibid. 24:1) "writing." Just as there, on a scroll, here, too, on a scroll. You reason this way; but I can also reason: It is stated here "writing," and, elsewhere (Ibid. 27:8) "writing." Just as there, on stones, here, too, on stones! — Would you say this?

There is a difference. I can learn one thing from another, and I can deduce one thing from another. I can learn one thing that obtains for all generations from another than obtains for all generations; but we do not deduce a thing that obtains for all generations (i.e., our instance) from something that obtains only for that time (i.e., the instance of the stones). As it is written (Jeremiah 36:18) "And Baruch said to them: From his mouth he read all these words to me, and I wrote it in the book with ink."

"on the doorposts (mezzuzoth)": I understand from this (a minimum of) two mezzuzoth (i.e., one mezzuzah for two doorposts). It is, therefore, written in the second section (Ibid. 11:20) "doorposts" — "increase upon increase" (i.e., two "doorposts" followed by two), which (according to the exegetical rule) signals diminution, (Scripture hereby prescribing a mezzuzah for even one doorpost.) These are the words of R. Yishmael.

R. Akiva says: This is not needed (for the halachah). It is written (Shemoth 12:7): "And they shall take of the blood and place it on the two mezzuzoth." Let "two" not be written (i.e., it is redundant). Why is it written? To serve as a paradigm, viz.: Wherever "mezzuzoth" is written it signifies one, unless Scripture specifies two.