Good morning, esteemed friends. Today, we gather to conclude our study of the laws of tefillin, marking the 102nd day of our journey through the Bekium BeHalacha series, dedicated to the healing of Chaim ben Mazal. May he find a complete recovery among the sick of Israel. With the grace of Hashem, we are blessed to have our revered Rabbi Bousso with us today, a true tzadik whose presence enriches our learning.
As we delve into our final segment, we turn to Siman Mem Hey in the Shulchan Aruch. Here, Maran writes that it is prohibited to enter a cemetery or to be within four cubits of a deceased person while wearing tefillin on one's head, as it is deemed mockery of the deceased. This prohibition stems from the understanding that the deceased, who can no longer perform mitzvot, might feel belittled by the living who can. The verse states, “For the dead are free from the commandments,” indicating that when a person passes away, they are not only freed from life but from the observance of mitzvot, which is the essence of true life.
Thus, when one enters a cemetery wearing tefillin, it is as if they are flaunting their ability to perform mitzvot before someone who can no longer do so. This is why Maran emphasizes the prohibition of entering a cemetery or being within four cubits of a deceased, even if one is not in a cemetery but merely passing by a deceased person on the street. The Mishnah Berurah elaborates that even being within four cubits of the beginning of a graveyard is prohibited unless there is a wall separating the two.
Furthermore, the Atteret Zekenim introduces an important distinction regarding a room where a deceased person is present. In terms of tumah, the entire room is treated as if it were within four cubits of the deceased. Therefore, even if one stands in a corner of the room, they must still remove their tefillin, as the entire space is considered as four cubits around the deceased. However, the Magen Giborim argues against this, stating that the four cubits should only apply in specific contexts and not universally.
When considering the case of a child who has passed away, the Mishnah Berurah asserts that one should still refrain from entering with tefillin, as the child may grow up and eventually wear them, thus it is still a form of mockery. This concept aligns with the teachings we encountered today in our Daf Yomi, where we discussed Rabbi Shimon's view on korbanot and their future legitimacy, highlighting that potential future obligations can affect current rulings.
In contrast, women are exempt from wearing tefillin, and thus the concern of mockery does not apply in the same way. While some opinions suggest that a woman may choose to wear tefillin, it is not an obligation, and she should not feel compelled to perform a mitzvah that she is not traditionally required to observe.
As we explore the halachot surrounding cemeteries further, we learn that if one is outside the cemetery’s walls and within four cubits of a grave, they should not cover their tefillin unless they are already within the cemetery's confines. The Mishnah Berurah advises caution, as one may unknowingly step into prohibited areas. Therefore, it is prudent to keep the tefillin covered if there is any doubt about proximity to graves.
Transitioning to the topic of bathhouses and mikvaot, Maran instructs that in the outer chamber of a bathhouse, where individuals are clothed, one may wear tefillin. However, in the inner chambers, where individuals are undressed, tefillin must be removed. This distinction is vital, as the inner chamber is akin to a beit hakise and thus carries its own level of tumah.
In our discussions regarding mikvaot, we face the question of whether women may recite blessings inside the mikveh itself. The custom has evolved, with some authorities permitting blessings within, while others, notably Chacham Ovadia, advise reciting them outside to avoid the concerns associated with tumah and zohama. This debate illustrates the nuances in halachic rulings and the importance of context when applying them.
As we conclude this segment of our learning, it is essential to reflect on the significance of our studies. Each halachic ruling we have explored over these past 102 days has deepened our understanding of tefillin and their profound connection to our spiritual lives. The journey of learning is continuous, and we must remain vigilant and open to adapting our practices based on our growing knowledge.
May we carry forward the lessons learned and apply them with sincerity and care, ensuring that our observance reflects our commitment to the values and teachings of our tradition. Tomorrow, we will begin our next volume, Bekium BeHalacha six, delving into the laws of Netilat Yadayim and Hamotzi Lechem Min Haaretz, practical teachings that will guide us in our daily lives.