Template:Tefillin Seder HaParshiot - Revision history

Unknown user: /* Arrangement of Paragraphs (Seder HaParshiot) */ rav kasher

2020-07-21T19:56:48Z

Arrangement of Paragraphs (Seder HaParshiot): rav kasher

← Older revision		Revision as of 19:56, 21 July 2020
Line 33:		Line 33:
	\|}		\|}
	# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. <br/>		# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. <br/>
	Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8) There are various approaches to understanding how this debate began. See Rav Menachem Mendel Kasher's essay in [https://hebrewbooks.org/pdfpager.aspx?req=51450&st=&pgnum=284 Torah Shleimah vol. 12 Miluim page 271].</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>		Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8) There are various approaches to understanding how this debate began. See Rav Menachem Mendel Kasher's essay in [https://hebrewbooks.org/pdfpager.aspx?req=51450&st=&pgnum=284 Torah Shleimah vol. 12 Miluim page 271]. Rav Kasher postulates that it's impossible for there to have been a break in the Mesorah due to persecution or the like and that in his opinion perhaps the order is not important on a Torah level. Only on a rabbinic level, the Chachamim sought to universalize the order of the Parshiot, similar to the Ritva's point about the Teruah on Rosh HaShanah 33a, and the debate is about what the decision was, due to the many leftover pairs of Tefillin from before the decision was made.</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
	# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>		# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively.<ref>See Shu"t HaRama MiFano 107</ref> Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>

Unknown user: /* Arrangement of Paragraphs (Seder HaParshiot) */ torah shleimah

2020-07-21T19:00:25Z

Arrangement of Paragraphs (Seder HaParshiot): torah shleimah

← Older revision		Revision as of 19:00, 21 July 2020
Line 32:		Line 32:
	\| Kadesh Li		\| Kadesh Li
	\|}		\|}
	# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>		# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. <br/>
			Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8) There are various approaches to understanding how this debate began. See Rav Menachem Mendel Kasher's essay in [https://hebrewbooks.org/pdfpager.aspx?req=51450&st=&pgnum=284 Torah Shleimah vol. 12 Miluim page 271].</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
	# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>		# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>

Unknown user at 18:51, 21 July 2020

2020-07-21T18:51:17Z

← Older revision		Revision as of 18:51, 21 July 2020
Line 33:		Line 33:
	\|}		\|}
	# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>		# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
	# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi ~~Tefillin~~]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>		# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>

Unknown user at 18:50, 21 July 2020

2020-07-21T18:50:48Z

← Older revision		Revision as of 18:50, 21 July 2020
Line 32:		Line 32:
	\| Kadesh Li		\| Kadesh Li
	\|}		\|}
	# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion. <ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>		# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion.<ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
	# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>		# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi Tefillin]] and [[Rabbenu Tam Tefillin]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>

Unknown user: Created page with "== Arrangement of Paragraphs (Seder HaParshiot) == {| class="wikitable" |- style="font-weight:bold; background-color:#ffce93;" ! Shitah ! 1st ! 2nd ! 3rd ! 4th |- | style="fon..."

2020-07-21T18:48:47Z

Created page with "== Arrangement of Paragraphs (Seder HaParshiot) == {| class="wikitable" |- style="font-weight:bold; background-color:#ffce93;" ! Shitah ! 1st ! 2nd ! 3rd ! 4th |- | style="fon..."

New page

== Arrangement of Paragraphs (Seder HaParshiot) ==
{| class="wikitable"
|- style="font-weight:bold; background-color:#ffce93;"
! Shitah
! 1st
! 2nd
! 3rd
! 4th
|-
| style="font-weight:bold; background-color:#efefef;" | Rashi & Rambam
| Kadesh Li
| Vehaya Ki
| Shema
| Vehaya Im
|-
| style="font-weight:bold; background-color:#efefef;" | Rabbeinu Tam
| Kadesh Li
| Vehaya Ki
| Vehaya Im
| Shema
|-
| style="font-weight:bold; background-color:#efefef;" | Shimusha Rabba
| Vehaya Im
| Shema
| Vehaya Ki
| Kadesh Li
|-
| style="font-weight:bold; background-color:#efefef;" | Ra'avad
| Shema
| Vehaya Im
| Vehaya Ki
| Kadesh Li
|}
# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head [[Tefillin]]. The rabbis most famous for this dispute were [[Rashi]] and his grandson [[Rabbenu Tam]]. [[Rashi]] held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow [[Rashi]]'s opinion. <ref>Shulchan Aruch O.C. 34:1, Halacha Brurah 34:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, [[miscellaneous]] laws (of [[tefillin]]), seif 2. Shut Min HaShamayim 3 says that the debate between Rashi and Rabbeinu Tam is also a debate in Heaven. See Rav Reuven Margaliot's notes ad loc. where he presents an exposition demonstrating how the debate between Rashi and Rabbeinu Tam precedes them to the times of the Tannaim and the Rishonim are only debating which view is accepted as Halacha. According to the Arizal, there's no machloket: both Rashi and Rabbeinu Tam are true. (Or LeTzion 2:3:8)</ref> [[Rambam]] originally thought like [[Rabbenu Tam]] but then retracted and ruled like [[Rashi]] after hearing of the discovery that Rav Hai Gaon's Tefillin were like Rashi.<ref>Shu"t HaRambam Siman 7, Kesef Mishneh (Hilchot Tefillin 3:5)</ref>
# Two other orders exist, known as [[Shimusha Rabba Tefillin]]<ref>as presented by the Rosh (Halachot Ketanot, Hilchot Tefillin 5), which is the opposite of the Raavad's version of Shimusha Rabba</ref> and [[Raavad]]<ref>Temim Deim Siman 79. The Raavad's version of Shimusha Rabba read the opposite of the Rosh's.</ref> which are the reverse of [[Rashi]] and [[Rabbenu Tam]], respectively. Some say that they only differ in the Shel Rosh, but they are exactly the same as Rashi/Rabbenu Tam in the Shel Yad.<ref>Piskei Teshuvot 34:1</ref>