בס”ד
Tefillin (תְּפִלִּין), also known as phylacteries, are a set of two black leather boxes containing specific Hebrew scripture scrolls. One of these boxes is worn on the head (tefillin shel rosh), and the other is bound to the arm (tefillin shel yad). This practice is an essential part of Jewish prayer life, symbolizing the bond between the Jewish person and G-d.
The Texts in Tefillin
The tefillin contain four important texts from the Torah, which are divided as follows:
1. Kadesh (Exodus 13:1–10)
2. Vehayah ki yeviacha (Exodus 13:11–16)
3. Shema (Deuteronomy 6:4–9)
4. Vehayah (Deuteronomy 11:13–21)
– Kadesh and Vehayah ki yeviacha emphasize the duty of the Jewish people to always remember the liberation from Egyptian slavery and the obligation to teach G-d’s commandments to future generations.
– Shema declares the unity of G-d and commands us to love and revere Him.
– Vehayah promises rewards for observing the Torah’s commandments.
These texts together address fundamental themes of the Jewish faith: G-d’s unity, the deliverance from Egypt, and the observance of His commandments. They form the core of Jewish identity and spiritual practice.
The Role of the Donkey in the Texts
Notably, Vehayah ki yeviacha (Exodus 13:11-16) includes the commandment about redeeming the firstborn, featuring a unique rule concerning the redemption of a firstborn donkey with a lamb. The specific passage about the donkey reads:
| And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem. | וְכָל-פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה, וְאִם-לֹא תִפְדֶּה וַעֲרַפְתּוֹ; וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ, תִּפְדֶּה. |
This raises the question of why this law about the donkey is an integral part of the texts in the tefillin and why it is considered fundamental to the Jewish faith.
The Deeper Meaning of Redeeming the Donkey
1. Symbolism of Redemption and Sanctification
– The law to redeem a firstborn donkey with a lamb symbolizes broader concepts of redemption (pidyon) and sanctification (kedusha). The firstborn are considered holy as they remind the Jewish people of their redemption from Egypt, where the firstborn of the Egyptians were killed, but those of the Israelites were spared. The donkey, being an unclean animal, is redeemed by a clean animal (the lamb), emphasizing that even what appears unclean has potential holy significance and can be redeemed through what is pure and holy.
2. Acknowledgment of G-d’s Sovereignty
– This law reminds the Jewish people that everything they possess ultimately belongs to G-d. The ritual of redeeming the firstborn donkey with a lamb acknowledges that life and property are granted by G-d. It highlights the need to recognize and respect G-d’s sovereignty and providence in all aspects of life.
3. Remembrance of the Exodus from Egypt
– The redemption of the firstborn donkey is directly linked to the memory of the Exodus from Egypt, a central theme in Jewish faith. The saving of the firstborn of Israel during the tenth plague symbolizes G-d’s Power and Mercy. By following the law regarding the firstborn donkey, Jews keep the memory of this pivotal event in Jewish history alive.
The Donkey as a Symbol of Coarseness and Material Transformation
The choice of the donkey also has a deeper symbolic meaning. In Hebrew, the word for “donkey” (חֲמוֹר, chamor) is associated with the word for “material” (חוֹמֶר, chomer). This points to the need to elevate and transform even the most coarse material aspects of life. Judaism teaches that everything in the world, even the most mundane and seemingly impure, has the potential to be elevated into something holy and valuable.[1]
No Significance of Tefillin for Noahides
Noahides, or the non-Jewish followers of the seven Noahide laws, are encouraged to appreciate and respect the fundamental principles of Jewish faith and the Torah. However, they are not permitted to follow Jewish riutals/commandments.
According to “The Divine Code,” Volume I, it is explained that Noahides are prohibited from observing Jewish commandments that possess specific holiness or symbolism for the Jewish people, such as wearing tefillin.
“If a non-Jew wants to do one of the other commandments from the Torah [beyond the 7 Noahide Commandments] in order to receive a practical benefit [for himself or for society] (but not as a direct commandment), [he should not be prevented] from doing so, even according to its correct laws [as they are to be fulfilled by a Jew] – for example, if he desires to tithe for charity from his money or produce, this is permitted…
However, if a non-Jew observes any of the Jewish commandments from the Torah as a religious obligation (even if he does so from a desire to receive a spiritual reward), this is forbidden based on the prohibition of adding a commandment, and there is no spiritual reward to be derived from this.
A non-Jew may not perform commandments that require the holiness of a Jew, such as writing a Torah scroll or the scrolls of phylacteries (tefillin) or a mezuzah. Non-Jews are also forbidden to put on phylacteries at all.
The general rule is that any Jewish commandment between man and his fellow man, or between man and G-d, which has a reason and a logical benefit for a person or society, is permitted for non-Jews to perform. But this does not apply for any commandment that does not have a logical, natural benefit, but is rather a sign for the Jews, such as ritual fringes (tzitzit), mezuzah scrolls, or phylacteries, or is a G-dly statute for the Jews without a reason or benefit understood to a person [as to how and why the ritual would bring any benefit]. A non-Jew should be prevented from performing [this category of Jewish] commandments and should be taught that it is improper for him to observe them.” [2]
Appreciation of Jewish Fundamental Values by Noahides
Although Noahides may not observe Jewish commandments such as tefillin, they can contemplate the fundamental values symbolized by these rituals/ commandments.
1. Kadesh (Exodus 13:1–10) – While Noahides were not liberated from Egypt, they can reflect on how G-d delivered the Jewish people from a seemingly hopeless situation. Noahides often have their own experiences of deliverance from a pagan world, and it is beneficial to recognize G-d’s Hand and Grace in these experiences.
2. Vehayah ki yeviacha (Exodus 13:11–16) – From the symbolic meaning of the donkey Noahides can learn that they too, must elevate and transform the material aspects of their lives and inspire their surroundings to follow their example.
3. Shema (Deuteronomy 6:4–9) – Noahides believe in the Unity of G-d, which falls under the prohibition of idolatry. This prohibition and its positive aspect of belief in G-d are the foundation of the Noahide Code. It encompasses the responsibility to the One G-d for all people, regardless of societal norms or personal preferences. It is the understanding that everyone is accountable to the One G-d as the Supreme Authority and the Source of all blessings, and that any other entity (real or imagined) worshipped as an independent power becomes an idol.[3]
4. Vehayah (Deuteronomy 11:13–21) – According to the Talmud, specifically in Sanhedrin 105a, the “Umos Ha-Olam” (the non-Jewish nations/Noahides) have a share in the World to Come (Olam Ha-Ba), provided they are righteous (Chasidim). The Talmud states that a non-Jew who observes the Seven Noahide Laws (Sheva Mitzvot Bnei Noach) is considered a “MiChasidei Umos HaOlam” (a righteous person of the nations) and is thereby rewarded in the World to Come.
There are, however, nuances in the reward based on the motivation behind observing these laws:
– Divine Mandate: If a non-Jew observes the seven laws believing they were given and confirmed by Moses at Sinai, they receive a full reward in the World to Come and are considered a “MiChasidei Umos HaOlam.”
– Noachide Covenant: If a non-Jew observes these laws based on the original covenant with Adam and Noah, they receive a reward, but of a lower order, and are not considered a “MiChasidei Umos HaOlam.”
– Moral or Logical Basis: Non-Jews who observe the laws based on personal logic or moral beliefs are praised for their ethical behavior but do not receive the same reward in the World to Come as those who observe the laws as divine commands.
By appreciating these values, Noahides can align their lives with the fundamental principles embodied in the Jewish faith, even if they do not participate in the Jewish rituals/commandments.
By Angelique Sijbolts
Footnotes/ sources
– Blog: Exodus 13:13 – A Separate Rule for Donkeys?
Texts: Mechon Mamre
[1] See Torat Menachem, 5748, vol. 3, p. 90.
[2] See: The Divine Code by Rabbi Moshe Weiner, 4e Edition p. 69-74
[3] Article AskNoah: The Prohibition of Idolatry
With thanks to Rabbi W. van Dijk for the inspiring question and feedback and Rabbi Tani Burton for his feedback
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