Why do some people wear two sets of Tefillin?

Since the Gaonic times (between the sixth and eleventh century) there has been a variety of opinions regarding how the four passages from the Bible that are placed in Tefillin should be arranged. This is the basis of the reason that a number of Jewish people will don two pairs of Tefillin.

In the Tefillin box placed on the arm the Biblical passages are written on one parchment scroll and in the Tefillin box that is placed on the head each passage is placed in it's own compartment. The passages are from Exodus 13:1-10, Exodus 13:11-16, Deuteronomy 6:4-9 and Deuteronomy 11:13-21. All four passages speak of the obligation to wear Tefillin.

The Talmud says that the first two of the aforementioned passages should be placed to the right of the individual, opposite the wearer of Tefillin whereas the other two should be placed to the left. It continues, saying that if the passages are placed in the wrong order this invalidates the Tefillin!

The problem arises in the way that this Talmudic passage is interpreted. There are those who claim that "to the left" starts from the centre of the Tefillin and extends to the left. This is the opinion of Rashi. Rashi's grandson, the Rabbeinu Tam disagreed and claims that "to the left" means starting from the very left side of the Tefillin and extending inwards.

The Shulchan Aruch takes the side of Rashi yet states that "all G-d fearing individuals" should have two pairs- on representing each opinion and should don both every day. Many Hassidim do so because according to the mystical teachings it is very important to do so because each set represents a different holy energy.

Interestingly, in Qumran, the place at which the Dead Sea Scrolls were found, Tefillin were found that followed both schools of thought which just shows that this Halakhic debate goes back to ancient times.

Another interesting tidbit is that it is possible to differentiate between Tefillin that go according to Rashi's opinion and Tefillin that go according to Rabbeinu Tam's opinion. How so? There are protruding calves' hairs on both kinds of Tefillin which stick out of the Tefillin that are bound to the head. On Rashi Tefillin these hairs protrude on the line between the first and second sections whereas on Rabbeinu Tam Tefillin these hairs protrude on the line between the second and third sections.

Halakhic Questions regarding Mezuzah

Q: Does an elevator require a Mezuzah? How about on each floor at the entrance to the elevator?

A: There are a number of opinions. The Minchat Yitzhak rules that the elevator itself needs a Mezuzah yet there is no need to place one at the entrance of every floor. The Chovat Hadar holds that there should be a Mezuzah on the right side of those entering the elevator, barring the main entrance of the building where a Mezuzah should be placed on the right side of those leaving the elevator. According to the Be'er Moshe, there is no need whatsoever for a Mezuzah in the case of an elevator. Pitchei Shearim writes that all floors should have a Mezuzah on one's right side when coming out of the elevator. What is best do is place the Mezuzah and not recite a Bracha.

Q: Is there a "proper" way to kiss the Mezuzah? I see that some people kiss their fingers first and then touch the Mezuzah, whereas others touch it and then kiss their fingers?

A: The Rema speaks of the custom to touch the Mezuzah and say a verse when passing through the entrance. The custom of kissing one's hand actually appears in later Halachic works, such as the Birkei Yosef. There is even a custom, as recorded in Pichei Shearim to stare at the Mezuzah.

Q: Is there a specific size that a Mezuzah must be?

A: No, it can be whatever size you want. However, keep in mind that the smaller the Mezuzah the harder it is to write the lettering on the parchment inside because the smaller the lettering is the more Halakhic problems one is likely to run in to.

Q: We're redecorating our house. What should we do regarding Mezuzot?

A: You should take them down to prevent the chance of them getting damaged. It is also a good opportunity to get them checked if they are due for a check-up anyway (twice every seven years). You should also make a Bracha when re-affixing it the first Mezuzah and have in mind all the others too.

Q: In my house, the doorframes are metal. How should I apply Mezuzot in a Kosher manner?

A: According to Chovat Hadar, Mezuzot should be attached to doorposts in a way that makes them difficult to remove by hand. Therefore, one can use a drill and screws, cement or even very strong double-sided tape, providing it is strong enough to make removal difficult.

How To Perform Rosh Hashanah Eve Rituals

• On the first night of Rosh Hashanah the lady of the house lights festive candles. The candles should not be lit later than eighteen minutes before sundown.


• On the second night of Rosh Hashanah the candles are lit directly after nightfall, using an existing flame.


• Candle lighting times vary according to location and one should therefore check the time for one's area- times can be found for every place in the world on the Chabad website.


• The blessing over the candles is as follows:
  ברוך אתה אדנ-י אלקינו מלך העולם אשר קדשנו במצוותיו וצונו להדליק נר של (שבת ושל) יום טוב:
  The transliteration is as follows:
  Barukh Atah Adonai Eloheinu Melekh HaOlam Asher Kidishanu B'Mitzvotav V'tzivanu L'hadlik Ner Shel (Shabbat v'shel) Yom Tov.
  The translation:
  Blessed are you L-rd our G-d, King of the Universe Who has sanctified us with His commandments and commanded us to light the candles (of Shabbat and of) the festival.
  The words in brackets are added when Rosh Hashanah falls on Friday night.


• Once everyone returns from evening prayers, a cup of wine is blessed over, as is done on every festival. The cup holding the wine must hold at least 3.3 ounces and should be filled with wine or grape juice.


• The blessing over the wine is as follows:
  ברוך אתה אדנ-י אלקינו מלך העולם בורא פרי הגפן. ברוך אתה אדנ-י אלקינו מלך העולם אשר בחר בנו מכל עם ורוממנו מכל לשון וקדשנו במצותיו ותתן לנו אדני אלקינו באהבה את יום (השבת ואת יום) הזכרון הזה (זכרון) תרועה (באהבה) מקרא קודש זכר ליציאת מצרים כי בנו בחרת ואותנו קדשת מכל העמים ודברך אמת וקים לעד ברוך אתה אדנ-י מלך על כל הארץ מקדש (השבת ו)ישראל ויום הזכרון.
  ברוך אתה אדנ-י אלקינו מלך העולם שהחיינו וקימנו והגיענו לזמן הזה:
  The transliteration is as follows:
  Barukh Atah Adonai Eloheinu Melekh Haolam Borei Pri Hagafen. Barukh Atah Adonai Eloheinu Melekh Haolam Asher Bachar Banu Mikol Am Veromumanu Mikol Lashon V'Kidushanu B'Mitzvotav Vatiten Lanu Adonai Eloheinu B'Ahava Et Yom (HaShabbat Hazeh V'Et Yom) Hazikaron Hazeh Yom (Zikhron) T'ruah (B'Ahavah) Mikra Kodesh Zecher Litziat Mitzrayim Ki Banu Bacharta V'Otanu Kidashta Mikol Ha'amim U'dvorcha Emet V'Kayam La'ad. Barukh Atah Adonai Melekh Al Kol Ha'aretz Mekadesh (HaShabbat Ve) Yisrael V'Yom Hazikaron. Barukh Atah Adonai Eloheinu Melekh Haolam Shehecheyanu V'Kiyamanu V'Higiyanu Lazman Hazeh.
  The translation:
  Blessed are you L-rd our G-d, King of the Universe Who creates the fruit of the vine. Blessed are You L-rd our G-d, King of the Universe Who has chosen us from all people and exalted us above every tongue and made us holy with his commandments and You have given us with love, L-rd our G-d this day of (Shabbat and this day of) remembrance, a day of (remembrance of) shofar blowing (with love) a holy convocation, a memorial of the exodus from Egypt. You have chosen us and made us holier than all other peoples and Your word is true and will stand forever. Blessed are You, L-rd our G-d, King of the whole world Who sanctifies (Shabbat), Israel and the Day of Remembrance.
  Blessed are You, L-rd our G-d, King of the Universe who has kept us alive, sustained us and enabled us to reach this time.

Again, words in brackets are added only on Shabbat.

Buying a Shofar on ebay

A Shofar is a horn used by Jewish people as part of prayer services on Rosh Hashanah, the Jewish New Year. The Shofar is a beautiful item that can be made from a Kosher animal’s horn. This means that the horns of any animal that chews the cud and has split hooves can be used as a Shofar. However, the horn of a cow may not be used because Jewish people believe that something that was the source of G-d’s wrath cannot be used to plead before Him. In this case, the Israelites built a golden calf that angered G-d in the desert and therefore believe that it would be unwise to try to use the horn of the very same animal on Rosh Hashanah. The horn used on Rosh Hashanah is meant to represent the cry of the Jewish people before G-d as they plead for forgiveness for their misdeeds in the past year. It would therefore be ironic for them to use the horn of an animal that was used to sin before G-d in the past.

Many people wish to purchase a Shofar that is unique in some way, something that will stand out amongst the run-of-the-mill ram’s horns. There are Shofars made of exotic animal’s horns and Shofars covered in silver, to name just a few. If one is interested in purchasing a Shofar that, according to Jewish Law, can be used in religious ceremonies, be sure to check with a reliable Jewish source what horns fall into this category. For example, some exotic horns are less preferable than a regular ram’s horn and silver-coated Shofars, as beautiful as they may be, cannot be used for religious purposes.

Ebay is a very popular way of buying and selling items nowadays. People may be interested in using ebay to search for a unique Shofar. Here are some tips for how to buy a Shofar safely and successfully on ebay.

• Make sure that the seller’s description of the item is not awfully misspelled. Authentic sellers will know how to spell the names of items they are selling.


• It is advisable to check the number next to the seller’s name. This number is a score out of 100 and gives some sort of indication of their reliability based on others’ experiences with them. It is also possible to read reviews that others have written about them by clicking on “See Detailed Feedback” which is found under “Meet the Seller”.


• If someone is described as a “power seller” this means that they are very successful sellers and a lot of customers are satisfied with them.


• Steer clear of sellers who have tens or hundreds of the same item for sale. This is suspicious and many such sellers are selling fake or faulty items.


• Be sure to ask the seller questions, especially when not much information is given about the item.


• Before purchasing on ebay, be sure to check prices of the item you’re interested in on other sites to get an idea of how much is a reasonable price.


• The quality of the picture of an item may also tell you something about the sellers’ reliability. If the picture is from another website, chances are that the item is fake.

"Whoever observes the Mitzvah of Tzitzit, it is considered as if he has observed the entire Torah" - Menachot 43b

The concluding passage of the Parshah of Shelach deals with the commandment to wear Tzitzit. As the phrase above from the Midrash informs us, Tzitzit is one of the Mitzvot that is considered equivalent to all the Mitzvot in the Torah. This statement is puzzling. After all, the Mitzvot are the tools through which we relate to specific elements in this world. Therefore, by definition what characterizes them is the difference between them. If so, what is meant by a commandment that, by nature, is all-inclusive?

The answer is that this is actually the nature of all the commandments. Every single Mitzvah conveys G-d's Oneness. However, the Mitzvah of Tzitzit is special in that it openly conveys this message. How so? Tzitzit are made up of eight threads and five sets of knots, which when added up together make thirteen. The word Tzitzit in its Mishnaic spelling has a numerical value of six-hundred. Added together these numbers equal 613- the number of commandments in the Torah.

The oneness portrayed through the commandment of Tzitzit affects other commandments that are performed when wearing them. This way, even commandments that in their essence represent division in the world are characterized through this spirit of oneness. An allusion to this can be found in the passage that speaks of Tzitzit, "so that you remember and fulfill all of my Mitzvot"- meaning, that this commandment of Tzitzit makes one more conscious to the fact that all of the commandments are G-d's.

A further interesting insight is that the numerical value of "Moshe Rabbeinu", meaning "Moses our teacher" is also 613. The Gemara teaches that at Har Sinai, when the Jewish people received the Torah, G-d gave every single Jew crowns. R Tzaddok asks what did these crowns represent? After all, a crown symbolizes royalty but if everyone has a crown then what value is there to these crowns? He explains that the crowns represent the unique, personal connection of each Jew with G-d. After the sin of the Golden Calf, this personal attachment was taken away. G-d then chose Moshe to be the only host of the Torah. The fact that the numerical value of his name equals the number of commandments in the Torah emphasizes that he contained the entire Torah. Moshe was now the one who was to teach the Torah to the Jewish people. Kissing the Tzitzit each time is mentioned in the morning Shema allows one to become one with Moshe who represents absolute oneness with G-d.

I Am My Beloved's and My Beloved is Mine

"I am my beloved's and my beloved is mine" is a verse from Song of Songs (6:3). This verse is a popular choice when purchasing Jewish Jewelry such as pendants and rings. This verse is an obvious choice for a couple pledging their loyalty to each other on their wedding day. But what does this verse represent in Judaism? We would like to explore this verse a little so that those buying items engraved with it can appreciate it that bit more…

"I am my Beloved's and my beloved is mine" appears in Song of Songs in Hebrew, "Ani L'Dodi V'Dodi Li" and in the conext, the Beloved refers to G-d and and "I" to the Jewish people. The Song of Songs is one of five scrolls that are in the Hebrew Bible. It was written by King Solomon and is an allegory of the relationship between G-d and the Jewish people, written in the form of love between a man and woman. It is traditionally read on the festival of Passover that celebrates the redemption of the Jewish people from slavery in Egypt.

At the time when the Sages decided which books will be included in the Bible, there were those who argued that the allegory was too earthy to be included in the holy Bible. Rabbi Akiva begged to differ, arguing that all the books in the Bible are holy/kedoshim; The Song of Songs is the holiest of holy/kodesh kedoshim.

The commentator, the Rambam explains that the highest kind of relationship between man and G-d is one based on love as opposed to one based on fear. He continues, saying that in the same way that when a man loves a woman he can't get her out of his thoughts, so too should be the intensity with which loves G-d.

Interestingly, the Hebrew month of Elul (אלול), the month leading up to the High Holidays and the one known for being a time of repentance and return to G-d, is said to be an acronym of Ani L'dodi V'dodi Li (אני לדודי ודודי לי)- I am my beloved's and my beloved is mine. The Ba'al HaTanya explained that the month of Elul is a time when G-d's Presence is felt amongst us- in the same way that a King travels in the countryside and all are permitted to approach him. So too in the month of Elul, all are permitted to "approach" G-d and draw close to Him.