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Did Rebbeinu Tam wear what we call “Rashi tfillin?” If so, did he change over in the middle of chazarat hashatz?
No. But his Mezuza was on a slant, like ours, according to the Yerei’im.
They say that Rashi’s daughters wore tefillin. You think he gave them Rabbeinu Tam tefillin? “Here, put these on.”
According to the Ben Ish Chai from Moshe Rabbeinu to the Geonim everyone wore two pairs.
sam4: Needless to say, with all due respect to the Ben Ish Chai, that is far from Pashut P’shat.
So they wore it non-Pashut Pshat. It is actually mentioned in the Tekunei Zohar, BTW.
HaLeiVi: Interesting. Still, you’d think if they wore two different pairs of Tefillin that, you know, the Gemara would mention it.
Also, it would have to be from Yehoshua. If it was from Moshe Rabbeinu it would be a Din D’Oraisa. There’s a famous Beis HaLeivi about a similar topic.
takahmamash:- I feel you takahmamash must lay 64 pairs of Tefillin each & every day, to fulfill each & every permutation of combined Shitos:
HaLeiVi: Also, why would the Tikkunei Zohar only mention Rashi and Rabbeinu Tam? What about the Ra’avad, Shimusha Rabba, etc.?
That is why the Minhag (of those who put on both) is generaly restricted to Rabbeinu Tam.
As to your earlier question, I understand it the way I understand many Derabanans. Until the Rabanan codified and solidified the Takana people did the Mishmeres Limishmarosai on their own and applied it according to their conditions. Perhaps with this too, it was never a crystalized Shita and there is an Inyan to both. Some did one way, some did the other way and others did both, or more.
This is why it was possible for Rashi and Rabbeinu Tam to argue about it. There were many varying Mesoros and both of them set out to set it straight once and for all.
The same is said of the Shvarim and Truah. There were two Mesoros and the Gemara says that we do both due to the Safek. But the Zohar Hakadosh says that there is an Inyan to both.
HaLeiVi: That can make sense by Shofar, where any Kol can work as long as it sounds like crying (and, by the way, many Rishonim argue on R’ Hai). If Tefillin are in the wrong order, it’s Passul. It’s not possible for there to be an “Inyan” to both in this case.
True. Once you Pasken a certain way, the other way is not Kesidro. But until you crystalize a Shita people take it their own way. Now that there are these Shitos and there is a Taam in both, although the main Halacha is like Rashi, the other one is put on in the form of Chashash.
However, Chashashos aren’t chosen at random. When there is a big Netiya to a certain Tzad, Poskim would say that it is Kedai to be Choshesh for it. Understanding the Inyan for the other Tzad is no less than this.
HaLeiVi: That’s only because of our Chisaron Yediya as to what the Maskana of the Gemara was. There was one way that was given at Sinai and any other way is Passul. This isn’t somewhere where it’s Shayach to say Eilu V’eilu (unless you say like the Rambam about Machlokes, which I don’t think you do).
I don’t know what “Inyan” means, but presumably it means that there is something to be learned or some additional mystical component to the Mitzvah. So I repeat, it’s not Shayach to have an “Inyan” that is relevant to the wrong way to put on Tefillin. There was one order given to us at Mattan Torah. Unfortunately, some of the Rishonim (we assume Rabbeinu Tam and the Shimusha Rabba) were not able to properly be M’chaven to what the order was based on the Gemara. One of the orders mentioned in the Rishonim is definitely a Passul order. There is no way around that.
“One of the orders mentioned in the Rishonim is definitely a Passul order. There is no way around that.”
No, it is entirely possible that any order is mutar b’Torah.
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