Bible Encyclopedias
Tefillin

• Masseket Tefillin, published by Kirchheim in his edition of the seven smaller treatises of the Talmud, Frankfort-on-the-Main, 1851;
• Rosh, Hilkot Tefillin, in Halakot Ḳeṭannot, and Shimmusha Rabba, published with Menaḥot in most editions of the Talmud;
• Kol Bo, § 21, Fürth, 1782;
• Hamburger, R. B. T. , s. Tephillin;
• Hastings, Dict. Bible;
• Friedländer, The Jewish Religion, pp. 331-334, London, 1900;
• Rodkinson, Tefillah le-Mosheh, Presburg, 1883;
• Zunz, G. S. 2:172-176, Berlin, 1876.

Name and Origin.

—Historical View:

The only instance of the name "phylacteries" in Biblical times occurs in the New Testament (Matthew 23:5), whence it has passed into the languages of Europe. In rabbinical literature it is not found even as a foreign word. The Septuagint renders "ṭoṭafot" (A. V. and R. V. "frontlets"; Exodus 13:16 and Deuteronomy 6:8) by ἀσαλευτόν (= "something immovable"); nor do Aquila and Symmachus use the word "phylacteries." The Targumim (Jonathan, Onḳelos) and the Peshiṭta use "tefillin" (Exodus 13:9,16; 28:37; Deuteronomy 6:8, 28:10; Ezekiel 24:23; Song of Solomon 8:1) or "ṭoṭafot" (2 Samuel 1:10; Ezekiel 24:17 et seq.). The terms "tefillah," "tefillin" only are found in Talmudic literature, although the word "ṭoṭafah" was still current, being used with the meaning of "frontlet" (Shab. 6:1). The conclusions in regard to the tefillin which are based on its current name "phylacteries," therefore, lack historical basis, since this name was not used in truly Jewish circles.

In regard to their origin, however, the custom of wearing protecting coverings on the head and hands must be borne in mind. Saul's way of appearing in battle, with a crown on his head and wearing bracelets, is connected with this idea. The Proverbs reflect popular conceptions, for they originated in great part with the people, or were addressed to them. Proverbs 1:9, 3:3, 6:21, and 7:3 (comp. Jeremiah 17:1, 31:32-33) clearly indicate the custom of wearing some object, with or without inscription, around the neck or near the heart; the actual custom appears in the figure of speech. In view of these facts it may be assumed that Exodus 13:9,16, and Deuteronomy 6:8, 11:18 must be interpreted not figuratively but literally; therefore it must be assumed that the custom of wearing strips inscribed with Biblical passages is commanded in the Torah. "Bind them as signs on thy hand, and they shall be as ṭoṭafot between thy eyes" assumes that ṭoṭafot were at the time known and in use, but that thenceforth the words of the Torah were to serve as ṭoṭafot (on signs see also 1 Kings 20:41; Ezekiel 9:4,6; Psalms of Solomon, 15:9; see Breast-plate of the High Priest; see CAIN).

Epoch of Introduction.

It is not known whether this command was carried out in the earliest time, and if so, in what manner. But from the relatively large number of regulations referring to the phylacteries—some of them connected with the names of the first tannaim—and also from the fact that among the fifty-five "Sinaitic commands" ("halakah le-Mosheh mi-Sinai") eight refer to the tefillin alone and seven to the tefillin and the Torah together, it follows that they were used as early as the time of the Soferim—the fourth, or at least the third, century B.C. The earliest explicit reference to them that has been preserved—namely, in the Letter of Aristeas (verse 159; see Kautzsch, "Apokryphen," 2:18)—speaks of them as an old institution.

Phylactery-Bag.
(In the possession of Maurice Herrmann, New York.)

Josephus ("Ant." 4:8, § 13) also regards them as an ancient institution, and he curiously enough places the tefillin of the head first, as the Talmud generally does (comp. Justin, "Dial. cum Tryph." ed. Otto, 2:154). The tefillin are mentioned in connection with Simeon b. Sheṭaḥ, brother-in-law ofAlexander Jannæus (Yer. Ḥag. 77d); and Shammai produces the tefillin of his mother's father (Mek., Bo, § 17 [ed. Friedmann, 21b]; the parallel passage Yer. 'Er. 26a reads "Hillel"). The date here given is the seventh decade of the first century B.C. Schorr (in "He-Ḥaluẓ," vol. ) assumes that they were introduced in the Maccabean period, and A. Krochmal regards the reference to Elisha's "wings" (Shab. 44a; Yer. Ber. 4c) as indicating that he was one of the first of the high priests to wear the tefillah ("'Iyyun Tefillah," pp. 27 et seq.). Johanan b. Zakkai never went four ells without tefillin; neither did his pupil Eliezer (Yer. Ber. 4c). Gamaliel II. (c. 100 C.E.) gives directions as to what shall be done with tefillin found on the Sabbath, making a distinction between old and new tefillin ('Er. 10:1), a fact that clearly indicates the extent to which they were used. Even the slaves of this patriarch wore tefillin (Yer. 'Er. 26a). Judah b. Bathyra refers, about 150 C.E., to the tefillin which he inherited from his grandfather; these were inscribed to the dead awakened by Ezekiel (; Sanh. 92b). In the following centuries they were used to an increasing extent, as appears from the numerous sentences and rules referring to them by the authorities of the Babylonian and Palestinian Talmuds.

Earliest Form.

Tefillin resembled amulets in their earliest form, strips of parchment in a leather case, which is called either "bag" or "little house." Tefillin and "ḳeme'ot" are, in fact, often mentioned side by side (Shab. 6:2; Miḳ. 6:4; Kelim 23:9; et al.), and were liable to be mistaken one for the other ('Er. 10:1 et al.). As in the case of the Torah roll, the only permissible material was parchment, while the "mezuzah" was made of a different kind of parchment (Shab. 8:3 et al.); for this reason a discarded tefillah could be made into a mezuzah, but not vice versa (Men. 32a). It was made square, not round (Meg. 4:8). The head-tefillah consisted of four strips in four compartments, while the hand-tefillah consisted of one strip. The former could be made out of the latter, but not vice versa; and they were independent of each other (Kelim 18:8; Men. 3:7, 4:1,34b; Yer. Ḥag. 77d et passim). The heretics had a way of covering the tefillah with gold, wearing it on the sleeve and on the forehead (Meg. 4:8). The straps (Yad. 3:3) were made of the same material as the boxes, but could be of any color except blood-red; they were sometimes blue or of a reddish purple (Men. 35a).

The most important tefillah was the head-tefillah (Kelim 18:8 et passim). It was put on according to rule (Sheb. 3:8,11; Men. 36a) and was worn from morning until night, with the exception of Sabbath and feast-days (Targ. to Ezekiel 13:10; Men. 36b); some wore tefillin also in the evening, as did Akiba ('Er. 96a), Abbahu (Yer. 'Er. 26a), Rabba and Huna (Men. 36b) during the evening prayer, and Ashi (beginning of 5th cent.).

The head-tefillah was the principal one, because the tefillah worn on the arm was not visible (Men. 37b). A Jew was recognized by the former, which he wore proudly, because, according to Deuteronomy 28:10, all peoples knew thereby that the Name of the Eternal had been pronounced over him (Men. 35b; Targ. Esther 8:15; comp. Song of Solomon 8:1; Ezekiel 24:17,23). Jerome says (on Galatians 4:22) that the Jews feared to appear in the cities, because they attracted attention; probably they were recognized by the tefillah. It was not worn in times of danger ('Er. 10:1). The law in regard to tefillin, therefore, which did not demand obedience at the peril of life, had not taken such a deep hold upon the people as other laws (Shab. 130a; R. H. 17a; Yer. Ber. 4c; Pesiḳ. R., ed. Friedmann, p. 111b). However, it must not be inferred from this statement that the tefillah was not worn to any great extent (Rodkinson, "Ursprung und Entwickelung des Phylacterien-Ritus bei den Juden," p. 5), but merely that it was not generally worn.

Tefillin and Magic.

The tefillin have been connected with magic, as the name "phylacteries" primarily indicates. Friedländer takes the tefillah to be a substitute for the "signum serpentinum" of the antinomistic Gnostics. The tefillin, however, originated at a time prior to that of the Gnostics, as has been shown above. Although the institution of the tefillin is related in form to the custom of wearing amulets, indicating the ancient views regarding that means of protection, yet there is not a single passage in the old literature to show that they were identified with magic. Their power of protecting is similar to that of the Torah and the Commandments, of which it is said, "They protect Israel" (Blau, "Altjüdisches Zauberwesen," p. 152). One of the earliest tannaim, Eliezer b. Hyrcanus (b. 70 C.E.), who laid great stress upon the tefillin, actively advocating their general use, derives the duty of wearing them from Joshua 1:8, "Thou shalt meditate therein day and night" (treatise Tefillim, near end). In conformity with this view they contain chiefly the Shema', the daily reading of which takes the place of the daily study of the Bible.

The tannaitic Midrash, indeed, takes pains to prove that the Decalogue has no place in the tefillin (Sifre, Deut. 34, 35; Ber. 11b). Jerome, therefore (to Matthew 25:3), is not correct in saying that the tefillin contain also the Ten Commandments; although this may have been the case among the "minim," or heretics. The newly discovered Hebrew papyrus with Shema' and Decalogue belonged, perhaps, to the tefillah of a "min." The Samaritans did not observe the command to wear the tefillah (Men. 42b, above). They are ranked with the pagans, therefore, as persons not fit to write them (ib.).

In the Diaspora and Post-Talmudic Times.

Although the tefillin were worn throughout the day, not only in Palestine but also in Babylon, the custom of wearing them did not become entirely popular; and during the Diaspora they were worn nowhere during the day. But it appears from the Letter of Aristeas and from Josephus that the tefillin were known to the Jews of the Diaspora. At this time it may have become customary to wear them only during prayer, traces of this custom being found in Babylon (Men. 36b). In France in the thirteenth century they were not generally worn even during prayer (Rodkinson, c., quoting Tos. Shab. 49a; comp. "Semag," CommandmentNo. 3; Grätz, "Gesch." 7:71). The difference of opinion between Isaac (Rashi; d. 1105) and his grandson Jacob Tam (d. 1171) in regard to the arrangement of the four sections indicates that no fixed custom in wearing them had arisen. Rashi and Tam's tefillin are referred to; scrupulously pious persons put on the tefillin of R. Tam after prayer (Men. 34b; Shulḥan 'Aruk, Oraḥ Ḥayyim, 34). There were differences of opinion between the Spanish and the German Jews in regard to the knot in the strap (see illustrations in Surenhusius, cited below). At the time of the Reform movement, in the first half of the nineteenth century, especially in Germany, the custom of wearing the tefillin, like other ritual and ceremonial ordinances, was attacked, calling forth the protests of Zunz.

Figurative Expressions.

—Critical View:

The etymology of the term—from the Greek θυλακτήριον, itself derived from θυλάσσειν (= "to guard against evil," "to protect")—indicates the meaning, in the Hellenistic period, to have been "amulet" (an object worn as a protection against evil). The language of the four passages in which a reference occurs to "sign upon the hand" and "frontlets," or "memorials," "between the eyes" (Exodus 13:9,16; Deut. vi, 8, 11:18, Hebr.) proves that among the Hebrews the practise of wearing objects of this kind around the forehead and on the hand must have prevailed. Later rabbinical exegesis regarded the figurative reference and simile in Deuteronomy 6:8 and 11:18 as a command to be carried out literally. Comparison with Exodus 13:9,16, where the same terminology is employed, suffices to demonstrate that in Deuteronomy 6:8, 11:18 the writer expressed himself figuratively, with allusion, of course, to a popular and wide-spread custom. It is plain that a sound construction of the Deuteronomic passages must reject the interpretation which restricts the bearing of the phrase "ha-debarim ha-elleh" (Deuteronomy 6:6) to the immediately preceding Shema', or of "debarai elleh" of Deuteronomy 11:18 to the preceding verse. In the phraseology of Deuteronomy, "these my words" embrace the whole book, the Torah, and it would have been as impossible to write the whole book on one's hand as it was to carry the sacrifice of the first-born (Exodus 13) as "a sign on one's hand." Proverbs 1:9, 3:3, 6:21, 7:3, and Jeremiah 17:1, 31:33 illustrate in what sense the expressions "write" or "bind" in this connection are to be taken. As a matter of fact, phylacteries as described by the Rabbis did not come into use before the last pre-Christian century; the Samaritans knew nothing of them.

That amulets and signs were in use among the ancient Hebrews is evident from Genesis 4:15 (Cain's sign), 1 Kings 20:41, and Ezekiel 9:4-6 (comp. Revelation 7:3; 13:16; 14:1,9; Psalms of Solomon, 15:10). Originally, the "sign" was tattooed on the skin, the forehead ("between the eyes") and the hand naturally being chosen for the display. Later, some visible object worn between the eyes or bound on the hand was substituted for the writing on the skin.

But the original practise is still discernible in the use of the word "yad" (hand) to connote a "token" (Exodus 17:16) with an inscription, the "zikkaron," which latter is the technical term, appearing in Exodus 13 and Deuteronomy 11:18. This fact explains also the original value of the word "yad" in the combination "yad wa-shem" (hand and name; Isaiah 56:5). The passage from Isaiah just quoted plainly shows that such a yad wa-shem was effective against that the Semite dreaded most—oblivion after death. The words "ot," "shem," and "zeker" are often used interchangeably (e.g., Isaiah 55:13 and Exodus 3:15), and it is probable that originally they designated visible tokens cut into the flesh for purposes of marking one's connection with a deity or a clan (see Circumcision; COVENANT; TOTEMISM). The common meanings of these words, "sign," "name," and "memorial," are secondary. The phrase "to lift up the name" in the Decalogue indicates fully that "shem" must have been originally a totemistic sign, affixed to a person or an object.

The etymology of "ṭoṭafot," which, probably, should be considered singular and be pointed "ṭoṭefet," is not plain. The consensus of modern opinion is that it designates a round jewel, like the "neṭifot" (Judges 8:26; Isaiah 3:19), therefore a charm, though others believe its original meaning to have been "a mark" tattooed into the flesh (Siegfried-Stade, "Lexicon"). It is to the habit of wearing amulets or making incisions that the law of Deuteronomy refers, as does Exodus 13, advising that only God's Torah, as it were, shall constitute the protecting "charm" of the faithful.