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Post by The 614th Mitzvot on Aug 14, 2004 17:31:55 GMT -8
What are your feelings on Tefillin? Do you tie it a different way or anything like that. You should read what I wrote in the "Essence of Moshaich" about how the letters created with G-d. I think what Tefillin does it is us wearing the most powerful of those letters; Shin. This makes it so that there is creation going on in our very soul that feeds it and helps it to grow faster. I believe that the Shin is a supernatural connection between our hand, our head, and G-d. Why don't we wear a Shin on the arm Tefillin, because our hand is the Shin. So we connect our head and hand to Shin and to holy scriptures. This ritual is not just that, but the entire thing points to one obvious point, that our hands; our weaker body parts, and our head; our mind, should proclaim Shema and G-d's work all the time. The Shin says that we have G-d's support and power behind us if we proclaim Shema in everything we do, therefore, in everything we do. Understand? Comments?  |
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Post by R' Y'hoshua Moshe on Aug 16, 2004 8:39:24 GMT -8
(Admin Notice, Please read the entire thread so there is not confusion on where we stand on Teffilin. Reuel after much study and prayer changed his position on teffilin than the below post here. I know this link is shared farther down on the thread but I thought it would be better as a starting point. Shalom and Blessings!
www.synagoguechm.com/drashot/Eikev_storinguptheword.pdf)I am a little un-orthodox in this area  I interpret the scripture passages a different, therefore I observe this mitzvah differently. I don't interpret that passage to mean that we should tie something to our forehead. If I did...I would have something strapped to my forehead all the time just as I wear my tzitzit all the time. Let's take a look at the scripture passage in question... "And these Words which I am commanding you today shall be on your heart.
And you shall teach them to your sons, and shall speak of them as you sit in your house, and as you walk in the way, and as you are lying down, and as you are rising up. And you shall bind them for a sign on your hand; and they shall be for frontlets between your eyes." - Devarim (Deuteronomy) 6:6-8 The way that much of Judaism chooses to observe this commandment is by binding tefillin, and this if fine. I think this a beautiful way to express the commandment if one so chooses. Although, I am not convinced that this commandment is so literal in regards to binding literal tefilin on our arms, hands, and foreheads. I believe that this commandment is telling us that His commandments should be on the forefront of our mind acting as frontlets, and guiding us so that we will not turn to the right, or to the left in regards to the path of  . In regards to being a sign upon our hand I believe this speaks of not only having His commandments upon our mind, but that we should do them with our hands which perfects our faith, and what we know to be true in our mind (faith). Why do I think this may not be so literal in regards to laying tefillin? There are other places in scripture that use this same language in which clearly the intent is not that we would bind tefillin... "And it happened when Pharaoh hardened himself against sending us away, YHVH killed every first-born one in the land of Egypt, from the first-born of men even to the first-born of animals. On account of this I sacrifice to YHVH every one of the males opening the womb, and I redeem every first-born of my sons.
And it shall be for a sign on your hand, and frontlets between your eyes. For YHVH brought us out from Egypt by the might of His hand." - Shemoth (Exodus) 13:16 I believe instead of being literal, it is a Hebrew idiom. Even though I do see this as more of a Hebrew idiom, I do choose to express this commandment with a material reminder. What is my unorthodox way of doing this? Well, I thought to myself that if I was going to do anything in regards to a material reminder (such as laying tefillin) that I would do something that is a little more permanent. I don't wear my tzitziyot for just an hour a day...so why would I only wear tefillin for a small portion of the day? I have chosen to tie a tzitzit around my right wrist (like a bracelet) in expression, and remembrance of the commandment found in Devarim (Deuteronomy) 6:8. Don't get me wrong, I am not judging the way that much of Judaism observes this commandment...this is just the way I have been lead to do it. Shalom v'ahava b' Yeshua HaMashiach, Reuel |
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Post by The 614th Mitzvot on Aug 16, 2004 11:57:37 GMT -8
I am not saying that tefillin is correct or incorrect. What I am saying is that Tefillin, not the thing, but the meaning of the word; I am saying that "prayer" is very powerful. My point is that when anyone said to pray without ceasing, I believe that they were reffering to the idea of using all our body for the good of G-d's kingdom. That we pray when we work hard with all our being at something. When we work we are obviously asking, wether subconsciencly or consciencly, G-d's assistance since nothing is done without his will. When we use all our might we are asking G-d with a greater and louder plea. When we pray to G-d with all our heart, we are asking, consciencly, with everything we have, and as an act of reverance, it is though we were working for this thing to happen. When we pray for the return of Moshiach, we are literally bringing him closer in the spiritual world.
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Post by steve_613++ on Sept 9, 2004 14:27:07 GMT -8
Shalom,
Does anyone think that Messiah Yeshua wrapped tefillin? I am convinced He wore tzitziyot, as this is the correct meaning of the Greek word kraspedon, a word which is ususally translated incorrectly as `hem' (of a garment), as in Matthew 9:22. But the LXX translation of the Tanak consistently uses this word kraspedon to render the hebrew word tzitzit.
Regarding tefillin however, we have only the scant evidence of Matthew 23:5 in which Yeshua mentions tefillin (phylacteria) but stops short of condemning their use. He only criticises the manner in which the scribes and Pharisees display their purported holiness using tefillin and tzitziyot.
Does anyone agree with the Karaite view that the mitzvah is not meant to be taken literally? I lean towards the literal interpretation myself.
As my guide and model is Yeshua, I will begin to use tefillin if I become persuaded the He did so. This is why I wear tzitziyot---I am convinced Yeshua wore them.
All views will respectfully be considered.
Shalom.
Steve.
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Post by R' Y'hoshua Moshe on Sept 9, 2004 15:27:32 GMT -8
These are my leanings.
Amen, and I am also willing to listen to anybody that can demonstrate that Yeshua used tefillin as seen in Rabbinic Judaism.
Shalom,
Reuel
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Post by The 614th Mitzvot on Sept 12, 2004 11:13:34 GMT -8
Remember, Rabbinic Judaism was just beginning during this time. I wear tefillin. I think Yohshuah HaMoshiach did as well. He condemns them for wearing it in such large sizes, but not for wearing them. Rabbi Sha'ul also probably wore them, because do not forget that he was a talmud of Rabbi Gamaliel. That is why Rabbi Sha'ul never argued against Rabbi Gamaliel's sayings if you read Talmud and B'rit Chadasha. Do not forget that the only people who didn't wear them were the Tz'dukim and they didn't believe in the nev'yim or kethuvim, only . So to say that Yohshuah HaMoshiach didn't wear them is to say that he was a Tz'dukim and that he didn't agree with the nev'yim. |
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Post by R' Y'hoshua Moshe on Sept 12, 2004 12:37:35 GMT -8
Shalom achi Chumash614,  You stated... May YHVH bless you as you honor Him by doing this. I believe there are many valid expressions within observancy. And, if the overseer (Rabbi) in your congregation instructs you to keep the mitzvah in this manner, may you be increasingly blessed. Whether He wore tefillin in the manner in which Rabbinical Judaism prescribes today is to be determined. Furthermore, not condeming a certain expression in observancy does not automatically make it authoritative either. This could simply mean that such a practice it is not sinful, nor forbidden (within the wide spectrum of valid observancy). Not necessarily. By this logic it is implied that Yeshua HaMashiach agreed fully with Pharisaic Judaism, and all it's practices which the Gospels demonstrate to be false. Actually, Rav Sha'ul -was- a talmid of Rav Gamaliel, but later became a talmid of Rabbi Yeshua HaMashiach. In many of Sha'ul's writings we see him in disagreement with the halachah of the sages. In fact, the Jerusalem Council found in Acts 15 resulted in a over-ruling of some of the Pharisaic halachah that was being insisted upon by some. I would agree that both Yeshua, and Sha'ul were in agreement with much of the halachah as found in Talmud. The question is, which parts? Many times, Yeshua supported the teachings of Hillel (who was the grandfather of Gamliel, and -was- Sha'ul's Rabbi). Hillel's teachings were considered more "liberal." Keep in mind that, Yeshua also upheld the teachings of Shammai. For example, His ruling on divorce (Matthew 5:31) which taught more to what may be called "the letter of the Law." There where several differences in some of the teachings during the time. For example, -some- of the Pharisees condemned Yeshua for healing on the Shabbat (Matthew 23:23). But, we see that Rav Hillel actually agrees with Yeshua in this instance as found in Tosefta Shabat 7:14. I just think that if we are to truly observe the binding of tefillin as taught by Rabbinic Judaism that there would be more literal details on how this is to look, and be done as we see in regards to the wearing of tzitziyot. Shalom, Reuel |
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Post by The 614th Mitzvot on Sept 12, 2004 13:31:42 GMT -8
I see; well, that's my whole arguement and you have found flaws in it. Your opinion is as valid as mine so you may not wear, and I may; and we can both still be correct. |
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Post by R' Y'hoshua Moshe on Sept 12, 2004 13:34:40 GMT -8
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Post by bryce on Jul 11, 2009 9:18:24 GMT -8
I think that our Master Yeshua wore tefillin that were similar to the modern phylacteries Orthodox Jews wear. If He didn't, I'm sure we would have heard Him criticised for it and no Pharisee would have invited Him to their homes for a meal.
However, that's all conjecture. Think about it though, the people who opposed Him looked for any reason to discredit Him and His message. If He went against their basic tenets we would have surely heard about it.
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Post by ninjaaron on Oct 15, 2009 3:35:00 GMT -8
A couple of things: First: "Set me as a seal upon your heart, a seal upon your arm, because love is strong like death, Passion is as unrelenting as Sheol. It's flashes are flashes of fire, the flame of YH." Song of Songs 8:6. Nothing says "I love you" like strapping boxes to your chest and your arm, and setting yourself on fire. Or maybe there is a Hebrew idiom here to be understood? Second, there are a lot of people "...convinced that Rabbi Yeshua' ha-Meshiach [followed such and such practice from Rabbinic Judaism]..." in an absolute dearth of direct evidence. To be certain, Jesus did a lot of things that are not recorded. Forming an educated guess based on the evidence is one thing, but let's not be too dogmatic about these things until there is sure proof. Rabbinic Judaism was in it's embryonic state during the time of Jesus, and was not fully formed until the council of Jamnia. The world of Jesus bears witness to a lot more diversity of practice than rabbinic or modern Judaism would allow. Of course, I do appreciate the way a literal fulfilment of this mitzvah may be edifying to the believer, especially if one recites the classic prayers that go along with it. Being betrothed to the Lord is a beautiful thing. At the same time, I would suggest that before taking such an action, one consider it carefully and realise that the action is symbolic of a commitment to allow God's word to saturate and dominate our actions and our thoughts. The symbolic action is inconsequential to the way in which God requires his people to fulfill this mitzvah. Rabbi Sha'ul also probably wore them, because do not forget that he was a talmud of Rabbi Gamaliel. |
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Post by Mark on Nov 6, 2009 4:55:13 GMT -8
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Post by davidwiseman on Apr 5, 2010 14:14:01 GMT -8
I would maintain that Rabbeynu Yeshua probably wore them on the grounds that he implies at least a close relationship between them and tsitsioth (Matt. 23:5). Almost no one denies the fact that tsitsioth are a literal command.
I also find it interesting, though not necessarily conclusive, that they are called a "zikaron" (Ex. 13:9). This means that it is a reminder. I think it is difficult to say that an abstract idea will serve to remind us of anything. This seems, rather, to be like tsitsioth, a daily reminder of how we are required to behave, and of the laws which we are obliged to obey.
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Post by R' Y'hoshua Moshe on Apr 18, 2010 18:44:25 GMT -8
Oy vey voy! I just saw this thread after I have been wrapping tefillin for several years now. As it is with some things that I have taught in the past...I now have to disagree with many of the statements I made previously in this thread and correct myself . I often learn the hard way. Sometimes I have to fully explore the other side before I can truly see its errors. So, enough said. Here is a link to a d'rash that I taught at our synagogue on this subject one Shabbat afternoon: www.synagoguechm.com/drashot/Eikev_storinguptheword.pdfChen v'shalom aleychem, Reuel |
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tonga
Full Member
Posts: 243
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Post by tonga on Apr 19, 2010 11:58:51 GMT -8
Oy vey voy! I just saw this thread after I have been wrapping tefillin for several years now. How did you come to change your mind about the interpretation of the verse, and the use of tefillin? |
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from Sinai and transmitted it to Yoheshuah; Yoheshuah to the Shoftim; the Shoftim to the Nev'yim; and the Nev'yim transmitted it throughout Judea. It came BACK to Yohshuah HaMoshiach who retransmitted it to the rest of the world through Reb Sha'ul and Reb Cephas.
