4,18 Holiness and Obedience
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Phylacteries (T’fillin)
Phylacteries (T’fillin)
One of the most ancient commands of the Scriptures is that the Hebrew people tie certain reminders of their relationship to God on their hands and foreheads.
One of the most ancient commands of the Scriptures is that the Hebrew people tie certain reminders of their relationship to God on their hands and foreheads.
They were reminders of God’s commands even on a Hebrew man’s body.
From ancient times, traditional Jews have fulfilled this commandment in the custom called t’fillin.
From ancient times, traditional Jews have fulfilled this commandment in the custom called t’fillin.
The Hebrew word is related to the word for prayer (t’fillah) and provides the focus of this tradition. T’fillin were designed to provide practical helps for the prayer life of the Jew.
Over the generations, the t’fillin took the shape of leather boxes that contained portions of the Torah that were strapped to the forehead and to the hand.
Over the generations, the t’fillin took the shape of leather boxes that contained portions of the Torah that were strapped to the forehead and to the hand.
This type of t’fillin existed before the first century, as there are references to them in Jewish literature. Josephus, the Jewish historian, mentioned the use of t’fillin, as did an early Talmudic sage, who spoke of receiving the t’fillin handed down from his grandfather.
The more recent discoveries of the Dead Sea Scrolls have also confirmed that the Qumran community used many of their parchments in their t’fillin.
Like the mezuzah on the door- a small parchment scroll inscribed with and 11:13–21, placed in a container, and attached to the doorpost, as commanded in these passages from Deuteronomy, “You shall write them on the doorpost of your house and on your gates,” (6:9).
Although there have been variations to this custom throughout the ages, the practice of t’fillin has remained remarkably unchanged for over two millennia.
Some pious Jews of earlier days wore t’fillin constantly. However, the common practice today among observant Jews is for males over the age of thirteen to wear these leather boxes at daily morning services.
By doing so, they are reminded that the commandments of God should be on their mind(forehead)and applied in their life (hand).
By doing so, they are reminded that the commandments of God should be on their mind(forehead)and applied in their life (hand).
Jewish tradition developed two distinct parts to a set of t’fillin:
Jewish tradition developed two distinct parts to a set of t’fillin:
“for the head” (shel rosh)
“for the head” (shel rosh)
“for the hand” (shel yad).
“for the hand” (shel yad).
Shel rosh consists of four individual compartments, each containing a parchment with handwritten passages from the Torah (; ; ).
4 Hear, O Israel: The Lord our God is one Lord: 5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. 6 And these words, which I command thee this day, shall be in thine heart: 7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. 9 And thou shalt write them upon the posts of thy house, and on thy gates.
Deuteronomy 6
In contrast, shel yad is a single compartment that holds all of the same passages written on a single parchment—passages that have the common commandment to bind the word of God on one’s forehead and hand. Some have compared t’fillin to putting on the armor of God for spiritual battle (; see also Donin, To Be a Jew 151).
For more on “Jewish Customs,” see reading at .
Rubin, B. (Ed.). (2016). The Complete Jewish Study Bible: Notes (p. 242). Peabody, MA: Hendrickson Bibles; Messianic Jewish Publishers & Resources.
a small parchment scroll inscribed with and 11:13–21, placed in a container, and attached to the doorpost, as commanded in these passages from Deuteronomy, “You shall write them on the doorpost of your house and on your gates,” (6:9).
The Relevance of Phylacteries (T’fillin) to the New Testament
4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
and the tzitzit on the garments, they were reminders of God’s commands even on a Hebrew man’s body. From ancient times, traditional Jews have fulfilled this commandment in the custom called t’fillin. The Hebrew word is related to the word for prayer (t’fillah) and provides the focus of this tradition. T’fillin were designed to provide practical helps for the prayer life of the Jew.
The custom of t’fillin, wearing small leather compartments containing portions of the Torah (also called “phylacteries”), was well established before the first century.
Since the New Testament was written by Jews about Jewish topics, one would expect there to be mention of this traditional element of the religious community. There is, however, only one mention of phylacteries in the New Testament, but it is found in the words of Yeshua. Exposing the corruption and hypocrisy of some of the religious leaders of his day, he said, “They tie heavy loads onto people’s shoulders but won’t lift a finger to help carry them.
Everything they do is done to be seen by others; for they make their t’fillin broad and their tzitziyot [fringes] long” ().
Jesus was not condemning the use of t’fillin; he was speaking only against the abuse of this God-given custom.
Jesus was not condemning the use of t’fillin; he was speaking only against the abuse of this God-given custom.
It seems that Yeshua was fulfilling part of the mission of Messiah—to call the Jewish people back to the true spiritual intention of the Torah.
mezuzah on the door-
mezuzah on the door-
a small parchment scroll inscribed with and 11:13-21
a small parchment scroll inscribed with and 11:13-21
placed in a container, and attached to the doorpost, as commanded in these passages from Deuteronomy, “You shall write them on the doorpost of your house and on your gates,” (6:9).
-- and the tzitzit on the garments,
Tzitziyot (Fringes) and the Tallit (Prayer Shawl)
Tzitziyot (Fringes) and the Tallit (Prayer Shawl)
37 And the Lord spake unto Moses, saying, 38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: 39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: 40 That ye may remember, and do all my commandments, and be holy unto your God. 41 I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.
Tzitziyot (Fringes) and the Tallit (Prayer Shawl)
The command that men wear fringes (tzitziyot) on the corners of their garments is directly from God.
The command that men wear fringes (tzitziyot) on the corners of their garments is directly from God.
God wanted Israel to constantly be reminded that they were a distinct people, set apart for service to the one true God.
God wanted Israel to constantly be reminded that they were a distinct people, set apart for service to the one true God.
Even the clothing of the Jew reminded him of his special calling. The tzitzit (fringe, fringed garment, or tassel) was a clear indication to the world that Isra’el had a God-ordained mission.
The custom of wearing fringes is still followed today by traditional Jews, with some slight modifications from the biblical command. The most obvious adaptation for most Jews is that the fringes are not worn as a part of the regular garments.
they were reminders of God’s commands even on a Hebrew man’s body. From ancient times, traditional Jews have fulfilled this commandment in the custom called t’fillin. The Hebrew word is related to the word for prayer (t’fillah) and provides the focus of this tradition. T’fillin were designed to provide practical helps for the prayer life of the Jew.
Instead of the tassels on the corners of the tunic or outer garment, Jewish tradition developed the custom of wearing a prayer shawl with fringes (tallit) in synagogue or during special worship occasions.
This biblical custom underwent some changes, most notably during the Middle Ages when Jews were scattered throughout the Gentile world. Wearing the fringes on their personal garments would have meant subjecting themselves to persecution and danger. Therefore, the custom was modified so that the fringes were mainly worn in the synagogue. Orthodox Jews today feel that they still fulfill the spirit of the commandment by wearing an undergarment that carries the fringes—a small prayer shawl (tallit katan). 4,18 Holin
his garment is worn during all waking hours. The Gospel of Matthew provides an account of Yeshua observing this commandment. The word had spread throughout Isra’el that a great rabbi and healer had come. Multitudes of people sought his touch, thinking this might even be the long-awaited Messiah. Mattityahu’s account describes the healing that took place when a woman who had suffered from a hemorrhage for twelve years approached him from behind and touched the tzitzit on his robe.
This garment is worn during all waking hours. The Gospel of Matthew provides an account of Yeshua observing this commandment. The word had spread throughout Isra’el that a great rabbi and healer had come. Multitudes of people sought his touch, thinking this might even be the long-awaited Messiah. Mattityahu’s account describes the healing that took place when a woman who had suffered from a hemorrhage for twelve years approached him from behind and touched the tzitzit on his robe.
For she said to herself, “If I can only touch his robe, I will be healed.” Yeshua turned, saw her and said, “Courage, daughter! Your trust has healed you.” And she was instantly healed. ()
There was a tradition that a person could be healed if he or she touched the fringes of the Messiah’s garment. The fact that this woman reached out to the tzitziyot of the Messiah was a statement of faith, not superstition. Her reaching out to the healing power of God was an indicator of her spiritual condition, so it is not surprising that Yeshua validated her action.
One should not miss the obvious fact that Yeshua himself wore the tzitziyot as commanded by the Torah.
Over the generations, the t’fillin took the shape of leather boxes that contained portions of the Torah that were strapped to the forehead and to the hand.
This type of t’fillin existed before the first century, as there are references to them in Jewish literature. Josephus, the Jewish historian, mentioned the use of t’fillin, as did an early Talmudic sage, who spoke of receiving the t’fillin handed down from his grandfather. The more recent discoveries of the Dead Sea Scrolls have also confirmed that the Qumran community used many of their parchments in their t’fillin.
Although there have been variations to this custom throughout the ages, the practice of t’fillin has remained remarkably unchanged for over two millennia. Some pious Jews of earlier days wore t’fillin constantly. However, the common practice today among observant Jews is for males over the age of thirteen to wear these leather boxes at daily morning services. By doing so, they are reminded that the commandments of God should be on their mind (forehead) and applied in their life (hand).
Jewish tradition developed two distinct parts to a set of t’fillin: “for the head” (shel rosh) and “for the hand” (shel yad). Shel rosh consists of four individual compartments, each containing a parchment with handwritten passages from the Torah (; ; ). In contrast, shel yad is a single compartment that holds all of the same passages written on a single parchment—passages that have the common commandment to bind the word of God on one’s forehead and hand. Some have compared t’fillin to putting on the armor of God for spiritual battle (; see also Donin, To Be a Jew 151).
For more on “Jewish Customs,” see reading at .
Rubin, B. (Ed.). (2016). The Complete Jewish Study Bible: Notes (p. 242). Peabody, MA: Hendrickson Bibles; Messianic Jewish Publishers & Resources.
The Relevance of Phylacteries (T’fillin) to the New Testament
The custom of t’fillin, wearing small leather compartments containing portions of the Torah (also called “phylacteries”), was well established before the first century. Since the New Testament was written by Jews about Jewish topics, one would expect there to be mention of this traditional element of the religious community. There is, however, only one mention of phylacteries in the New Testament, but it is found in the words of Yeshua. Exposing the corruption and hypocrisy of some of the religious leaders of his day, he said, “They tie heavy loads onto people’s shoulders but won’t lift a finger to help carry them. Everything they do is done to be seen by others; for they make their t’fillin broad and their tzitziyot [fringes] long” (). Yeshua was not condemning the use of t’fillin; he was speaking only against the abuse of this God-given custom. It seems that Yeshua was fulfilling part of the mission of Messiah—to call the Jewish people back to the true spiritual intention of the Torah.
Rubin, B. (Ed.). (2016). The Complete Jewish Study Bible: Notes (p. 1426). Peabody, MA: Hendrickson Bibles; Messianic Jewish Publishers & Resources.