(Devarim 6:8) "And you shall bind them (as a sign upon your hand"): These (Shema, Vehaya im shamoa, Kadesh li and Vehaya ki yeviacha) are (included) in (the mitzvah of) "binding," but Vayomer (i.e., the mitzvah of tzitzith) is not included in "binding." For it would follow a fortiori (that it is included in "binding"), viz.: If Kadesh li and Vehaya ki yeviacha, which are not included in "repetition," are included in "binding," then Vayomer, which is included in "repetition," how much more so should it be included in "binding"! It is, therefore, written "And you shall bind them" — These are included in "binding," but Vayomer is not included in "binding."
— But I still would say: If Kadesh li and Vehaya ki yeviacha, which were preceded by other mitzvoth are included in "binding," then the Ten Commandments, which were not preceded by other mitzvoth, how much more so should they be included in "binding"! — You say "a fortiori"? Now if Vayomer, which is included in "repetition," is not included in "binding," then the Ten Commandments, which are not included in "repetition," how much more so should they not be included in "binding"! — No, this is refuted by Kadesh li and Vehaya ki yeviacha, which, though they are not included in "repetition," are included in "binding." It is, therefore, written "And you shall bind them." These (the aforementioned) are included in "binding," and not the Ten Commandments.
"And you shall bind them as a sign upon your hand": one scroll of four sections (Shema, Vehaya im Shamoa, Kadesh li and Vehaya ki yeviacha). For it would follow since Scripture prescribed both hand tefillin and head tefillin, that just as there are four (separate) head compartments (totafoth) for the head there should be four (separate) compartments for the hand. It is, therefore, written "And you shall bind them as a sign upon your hand" — one scroll of four sections. — But why not say: Just as one scroll for the hand, so, one scroll for the head? And it would follow, since Scripture prescribes both hand tefillin and head tefillin, that just as there is one scroll for the hand, so there should be one scroll for the head! It is, therefore, written (of the head tefillin) four times "totafoth" (for four separate scrolls).
— But in that case, perhaps there should be four separate receptacles of four sections each. It is, therefore written (Shemoth 13:9) "and as a remembrance between your eyes" — one receptacle for four totafoth.
(Devarim, Ibid.) "upon your hand" — the height of the hand (i.e., the upper arm). You say "the height of the hand" is meant. But perhaps "your hand," literally, is intended. It follows, since Scripture prescribes tefillin for both hand and head, that just as the head tefillin are on the height of the head, so, hand tefillin are on the height of the hand (i.e., the upper arm).
R. Eliezer says: "on your hand" — the height of the hand. You say "the height of the hand," but perhaps "your hand," literally, is intended. It is, therefore, written (Shemoth 13:9) "And it shall, therefore, be for you as a sign" — "for you as a sign" (i.e., on the upper arm) and not for others as a sign (i.e., not in the palm of your hand.)
R. Yitzchak says: "on your hand" — the height of the hand. You say "the height of the hand" but perhaps "your hand," literally, is intended. It is, therefore, written (Devarim 6:6) "And these things shall be upon your heart" — alongside your heart, i.e., upon the upper arm.
(Shemoth 13:9) "upon your hand" — the left hand, as it is written (Isaiah 48:13) "My hand also has founded the earth, and My right hand has spanned the heavens," and (Judges 5:26) "She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer," and (Psalms 74:11) "Why do You withdraw Your hand, and Your right hand, etc." — whence we see that "hand" (by itself) in all places is the left hand.
R. Nathan says: It is written (Devarim 6:6-7) "And you shall bind them … and you shall write them." Just as writing is with the right, so, binding is with the right (and since binding is with the right, placing is on the left.)
R. Yossi says: We find that the right hand, too, is called "hand," as it is written (Bereshith 48:17) "And Joseph saw that his father had placed his right hand on the head of Ephraim and it was wrong in his eyes, and he took hold of his father's hand to remove it, etc." (If so, how is "upon your hand" to be understood, if it can signify either right or left)? To include an amputee (of the left hand), that he places it on the right.
"And you shall bind them as a sign upon your hand and they shall be totafoth between your eyes.": Once the hand-piece is upon your arm, place the head-piece upon your head — whence they ruled: In donning the tefillin, he dons the hand-piece first and then the head-piece. And when he removes them, he removes the head-piece first and then the hand-piece.
"between your eyes": On the height of your head or between your eyes, literally? It is, therefore, written (Devarim 14:1) "You shall not make baldness between your eyes." Just as there, on the height of the head, so, here, on the height of the head. R. Yehudah says: Since Scripture prescribes tefillin for both the arm and the head. Just as the arm is a place which is susceptible of (only) one type of (leprosy) uncleanliness (i.e., a white hair), so the head (must be) a place which is susceptible of (only) one type of uncleanliness (i.e., a yellow hair — to exclude "between the eyes" [literally], which is susceptible of both types of uncleanliness).
(דברים ו ח) וּקְשַׁרְתָּם, אֵלּוּ בִּקְשִׁירָה וְאֵין (במדבר טו לז) ״וַיֹּאמֶר״ בִּקְשִׁירָה, שֶׁהָיָה בַּדִּין: אִם (שמות יג ב) ״קַדֶּשׁ לִי״, (שמות יג יא) ״וְהָיָה כִּי יְבִיאֲךָ״, שֶׁאֵינָם בְּשִׁנּוּן – הֲרֵי הֵם בִּקְשִׁירָה, ״וַיֹּאמֶר״, שֶׁהוּא בְּשִׁנּוּן – אֵינוֹ דִין שֶׁיְּהֵא בִּקְשִׁירָה? תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם. אֵלּוּ בִּקְשִׁירָה וְאֵין ״וַיֹּאמֶר״ בִּקְשִׁירָה.
(Devarim 6:8) "And you shall bind them (as a sign upon your hand"): These (Shema, Vehaya im shamoa, Kadesh li and Vehaya ki yeviacha) are (included) in (the mitzvah of) "binding," but Vayomer (i.e., the mitzvah of tzitzith) is not included in "binding." For it would follow a fortiori (that it is included in "binding"), viz.: If Kadesh li and Vehaya ki yeviacha, which are not included in "repetition," are included in "binding," then Vayomer, which is included in "repetition," how much more so should it be included in "binding"! It is, therefore, written "And you shall bind them" — These are included in "binding," but Vayomer is not included in "binding."
עֲדַיִן אֲנִי אוֹמֵר: אִם ״קַדֶּשׁ לִי״, ״וְהָיָה כִּי יְבִיאֲךָ״, שֶׁקְּדָמוּם מִצְווֹת אֲחֵרוֹת – הֲרֵי הֵם בִּקְשִׁירָה, עֶשֶׂר הַדִּבְּרוֹת, שֶׁלֹּא קְדָמוּם מִצְווֹת אֲחֵרוֹת – אֵינוֹ דִין שֶׁיְּהוּ בִּקְשִׁירָה? אָמַרְתָּ קַל וָחוֹמֶר הוּא: אִם ״וַיֹּאמֶר״ שֶׁהוּא בְּשִׁנּוּן – אֵינוֹ בִּקְשִׁירָה, עֶשֶׂר הַדִּבְּרוֹת שֶׁאֵינָם בְּשִׁנּוּן – אֵינוֹ דִין שֶׁלֹּא יְהוּ בִּקְשִׁירָה? הֲרֵי ״קַדֶּשׁ לִי״, ״וְהָיָה כִּי יְבִיאֲךָ״ יוֹכִיחוּ, שֶׁאֵינָם בְּשִׁנּוּן – וַהֲרֵי הֵם בִּקְשִׁירָה! וְהֵם יוֹכִיחוּ לַעֲשֶׂרֶת דִּבְּרוֹת, שֶׁאַף עַל פִּי שֶׁאֵינָם בְּשִׁנּוּן – שֶׁיְּהוּ בִּקְשִׁירָה! תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם – אֵלּוּ בִּקְשִׁירָה וְאֵין עֶשֶׂר דִּבְּרוֹת בִּקְשִׁירָה!
— But I still would say: If Kadesh li and Vehaya ki yeviacha, which were preceded by other mitzvoth are included in "binding," then the Ten Commandments, which were not preceded by other mitzvoth, how much more so should they be included in "binding"! — You say "a fortiori"? Now if Vayomer, which is included in "repetition," is not included in "binding," then the Ten Commandments, which are not included in "repetition," how much more so should they not be included in "binding"! — No, this is refuted by Kadesh li and Vehaya ki yeviacha, which, though they are not included in "repetition," are included in "binding." It is, therefore, written "And you shall bind them." These (the aforementioned) are included in "binding," and not the Ten Commandments.
וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ – כֶּרֶךְ אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת, שֶׁהָיָה בַּדִּין: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד וְתֵן תְּפִלִּין בָּרֹאשׁ, מַה בָּרֹאשׁ אַרְבַּע טוֹטָפוֹת אַף בַּיָּד אַרְבַּע טוֹטָפוֹת! תַּלְמוּד לוֹמַר: וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ – כֶּרֶךְ אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת.
"And you shall bind them as a sign upon your hand": one scroll of four sections (Shema, Vehaya im Shamoa, Kadesh li and Vehaya ki yeviacha). For it would follow since Scripture prescribed both hand tefillin and head tefillin, that just as there are four (separate) head compartments (totafoth) for the head there should be four (separate) compartments for the hand. It is, therefore, written "And you shall bind them as a sign upon your hand" — one scroll of four sections. — But why not say: Just as one scroll for the hand, so, one scroll for the head? And it would follow, since Scripture prescribes both hand tefillin and head tefillin, that just as there is one scroll for the hand, so there should be one scroll for the head! It is, therefore, written (of the head tefillin) four times "totafoth" (for four separate scrolls).
אוֹ כְּשֵׁם שֶׁבַּיָּד כֶּרֶךְ אֶחָד אַף שֶׁל רֹאשׁ כֶּרֶךְ אֶחָד? תַּלְמוּד לוֹמַר וְהָיוּ לְטֹטָפֹת – טוֹטֶפֶת טוֹטָפוֹת, הֲרֵי אַרְבַּע טוֹטָפוֹת אֲמוּרוֹת. אוֹ יַעֲשֶׂה אַרְבָּעָה כִּיסִים שֶׁל אַרְבַּע טוֹטָפוֹת? תַּלְמוּד לוֹמַר (שמות יג ט): ״וּלְזִכָּרוֹן בֵּין עֵינֶיךָ״ – כִּיס אֶחָד שֶׁל אַרְבַּע טוֹטָפוֹת.
— But in that case, perhaps there should be four separate receptacles of four sections each. It is, therefore written (Shemoth 13:9) "and as a remembrance between your eyes" — one receptacle for four totafoth.
עַל יָדֶךָ – בְּגוֹבַהּ שֶׁבַּיָּד. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבַּיָּד, אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? הַדִּין נוֹתֵן: הוֹאִיל וְאָמְרָה תּוֹרָה תֵּן תְּפִלִּין בָּרֹאשׁ תֵּן תְּפִלִּין בַּיָּד, מַה בָּרֹאשׁ בְּגוֹבַהּ שֶׁבָּרֹאשׁ, אַף בַּיָּד בְּגוֹבַהּ שֶׁבַּיָּד.
(Devarim, Ibid.) "upon your hand" — the height of the hand (i.e., the upper arm). You say "the height of the hand" is meant. But perhaps "your hand," literally, is intended. It follows, since Scripture prescribes tefillin for both hand and head, that just as the head tefillin are on the height of the head, so, hand tefillin are on the height of the hand (i.e., the upper arm).
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַל יָדֶךָ – בְּגוֹבַהּ שֶׁל יָד, אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁל יָד אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: ״וְהָיָה לְךָ לְאוֹת עַל יָדֶךָ, לְךָ לְאוֹת, וְלֹא לַאֲחֵרִים לְאוֹת.
R. Eliezer says: "on your hand" — the height of the hand. You say "the height of the hand," but perhaps "your hand," literally, is intended. It is, therefore, written (Shemoth 13:9) "And it shall, therefore, be for you as a sign" — "for you as a sign" (i.e., on the upper arm) and not for others as a sign (i.e., not in the palm of your hand.)
רַבִּי יִצְחָק אוֹמֵר: בְּגוֹבַהּ שֶׁבַּיָּד. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבַּיָּד, אוֹ עַל יָדֶךָ כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה עַל לְבָבֶךָ״, דָּבָר שֶׁכְּנֶגֶד לִבְּךָ, וְאֵיזֶה? זֶה גוֹבַהּ שֶׁבַּיָּד.
R. Yitzchak says: "on your hand" — the height of the hand. You say "the height of the hand" but perhaps "your hand," literally, is intended. It is, therefore, written (Devarim 6:6) "And these things shall be upon your heart" — alongside your heart, i.e., upon the upper arm.
עַל יָדֶךָ – זֶה שְׂמֹאל. אַתָּה אוֹמֵר זֶה שְׂמֹאל, אוֹ אֵינוֹ אֶלָּא יָמִין? אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (ישעיה מח יג): ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם״, וְאוֹמֵר (שופטים ה כו): ״יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ״, הָא אֵין יָדְךָ הָאָמוּר בְּכָל מָקוֹם אֶלָּא שְׂמֹאל!
(Shemoth 13:9) "upon your hand" — the left hand, as it is written (Isaiah 48:13) "My hand also has founded the earth, and My right hand has spanned the heavens," and (Judges 5:26) "She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer," and (Psalms 74:11) "Why do You withdraw Your hand, and Your right hand, etc." — whence we see that "hand" (by itself) in all places is the left hand.
רַבִּי נָתָן אוֹמֵר: וּקְשַׁרְתָּם – וּכְתַבְתָּם, מַה כְּתִיבָה בְּיָמִין – אַף קְשִׁירָה בְּיָמִין.
R. Nathan says: It is written (Devarim 6:6-7) "And you shall bind them … and you shall write them." Just as writing is with the right, so, binding is with the right (and since binding is with the right, placing is on the left.)
רַבִּי יוֹסֵי הֶחָרוּם אוֹמֵר: מָצִינוּ שֶׁאַף יָמִין קְרוּיָה יָד, שֶׁנֶּאֱמַר (בראשית מח יז): ״וַיַּרְא יוֹסֵף כִּי יָשִׁית אָבִיו יַד יְמִינוֹ עַל רֹאשׁ אֶפְרַיִם וַיֵּרַע בְּעֵינָיו וַיִּתְמֹךְ יַד אָבִיו לְהָסִיר אוֹתָהּ מֵעַל רֹאשׁ אֶפְרַיִם עַל רֹאשׁ מְנַשֶּׁה״, אִם כֵּן מַה תַּלְמוּד לוֹמַר עַל יָדֶךָ? לְהָבִיא אֶת הַגִּדֵּם, שֶׁיְּהֵא נוֹתֵן בַּיָּמִין.
R. Yossi says: We find that the right hand, too, is called "hand," as it is written (Bereshith 48:17) "And Joseph saw that his father had placed his right hand on the head of Ephraim and it was wrong in his eyes, and he took hold of his father's hand to remove it, etc." (If so, how is "upon your hand" to be understood, if it can signify either right or left)? To include an amputee (of the left hand), that he places it on the right.
וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֶיךָ, כָּל זְמַן שֶׁלַּיָּד בַּיָּד תֵּן שֶׁלָּרֹאשׁ בָּרֹאשׁ. מִכָּן אָמְרוּ: כְּשֶׁנּוֹתֵן תְּפִלִּין – נוֹתֵן שֶׁלַּיָּד תְּחִלָּה וְאַחַר כָּךְ שֶׁלָּרֹאשׁ, כְּשֶׁחוֹלֵץ – חוֹלֵץ שֶׁל רֹאשׁ תְּחִלָּה וְאַחַר כָּךְ שֶׁל יָד.
"And you shall bind them as a sign upon your hand and they shall be totafoth between your eyes.": Once the hand-piece is upon your arm, place the head-piece upon your head — whence they ruled: In donning the tefillin, he dons the hand-piece first and then the head-piece. And when he removes them, he removes the head-piece first and then the hand-piece.
בֵּין עֵינֶיךָ – בְּגוֹבַהּ שֶׁבָּרֹאשׁ. אַתָּה אוֹמֵר בְּגוֹבַהּ שֶׁבָּרֹאשׁ, אוֹ בֵּין עֵינֶיךָ כְּמַשְׁמָעוֹ? הַדִּין נוֹתֵן: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד תֵּן תְּפִלִּין בָּרֹאשׁ, מַה בַּיָּד בְּגוֹבַהּ שֶׁבַּיָּד, אַף בָּרֹאשׁ בְּגוֹבַהּ שֶׁבָּרֹאשׁ. רַבִּי יְהוּדָה אוֹמֵר: הוֹאִיל וְאָמְרָה תּוֹרָה, תֵּן תְּפִלִּין בַּיָּד תֵּן תְּפִלִּין בָּרֹאשׁ, מַה בַּיָּד מָקוֹם שֶׁרָאוּי לִטָּמֵא בְּנֶגַע אֶחָד, אַף בָּרֹאשׁ – מָקוֹם שֶׁרָאוּי לִטָּמֵא בְּנֶגַע אֶחָד.
"between your eyes": On the height of your head or between your eyes, literally? It is, therefore, written (Devarim 14:1) "You shall not make baldness between your eyes." Just as there, on the height of the head, so, here, on the height of the head. R. Yehudah says: Since Scripture prescribes tefillin for both the arm and the head. Just as the arm is a place which is susceptible of (only) one type of (leprosy) uncleanliness (i.e., a white hair), so the head (must be) a place which is susceptible of (only) one type of uncleanliness (i.e., a yellow hair — to exclude "between the eyes" [literally], which is susceptible of both types of uncleanliness).