The Gemorah in Mesechta Yevamos relates that Rabi Akiva had twelve thousand pairs of talmidim who perished during a specific time period because of a lack of respect accorded one to another. The world was desolate and laid waste until Rabi Akiva arrived in the South and taught the Rabbis there. This reinstated Torah for generations to come. Rashi explains that the world was desolate because the Torah was forgotten.

It is astounding to imagine that at this point Torah was entirely forgotten! Although, Rabi Akiva had twenty-four thousand talmidim, certainly other yeshivos and lomdei Torah existed in other places. Also, there must have been alumni who previously studied in Rabi Akiva’s yeshiva and moved on elsewhere. Furthermore, the same Gemorah tells us that Rabi Akiva went to the “Raboseinu shebidarom”. Obviously, there still existed Torah and talmidei chachomim. So how can the Gemorah depict the situation as so dire?

The Gemorah in Mesechta Avodah Zara says that the existence of this world is in total six-thousand years. The first third is referred to as “the two thousand years of waste”. With the advent of Avrohom Avinu commenced the second third, referred to as “the two thousand years of Torah”. During this period the world consisted of Adom, Noach, Mesushelach, Chanoch and Shem. How is it possible to refer to the first two thousand years as being empty?

To better understand this, let us take a look at a possuk in Koheles. Shlomo Hamelech says in Koheles, “Havel havolim omar Koheles, havel havolim hakol havel”. Shlomo Hamelech is telling us that all worldly pleasures and excesses are useless and futile. The most delectable food and the most enjoyable delights are fleeting sensations of pleasure that dissipate and disappear within moments of its’ intake.

The Targum in Koheles interprets this possuk with a deeper understanding. Shlomo Hamelech, upon seeing in a prophetic vision that his kingdom would be split and that Yerusholayim and the Bais Hamikdosh would be destroyed, proclaimed that all is useless. All the work and toil that he and his father, Dovid invested was for naught. This should raise eyebrows! The Bais Hamikdosh was for naught?! If anything, our sins caused its destruction and we must work to return to deserving its’ presence once again. But the Bais Hamikdosh itself was the center of kedushah of the entire world! How can it be cast away as useless- “hevel”?!

The Targum is relaying an awesome concept. Even something as great as the Bais Hamikdosh, if it does not transform into something with permanence, it is labeled as ‘hevel’ from the onset. Only something that bears fruit and has continuity for eternity has value.

As great as Shem and Noach etc. were, their legacy was fleeting and did not perpetuate, thus they did not rate as having any viability. Avrohom Avinu was the first to create an eternal legacy, the founding of an everlasting nation.

Rabi Akiva was the root and base of Torah sheba’al peh. Any Torah sheba’al peh that has been transmitted up until today, stems from Rabi Akiva and his talmidim. Without the legacy and continuity of Rabi Akiva’s portfolio, the world of Torah sheba’al peh would be missing and there would exist a tremendous void and vacuum.

 Even while Rabi Akiva was still alive, a lack of talmidim to transmit his Torah constituted “tohu”- waste and emptiness. Thus, even while other lomdei Torah still flourished at the time of the passing of Rabi Akiva’s twenty-four thousand students, they were not the bearers of his legacy. Therefore, the world remained bare and empty until Rabi Akiva reestablished his Yeshiva to continue his legacy for posterity.




What is the proper way to remove tefillin?

According to the teachings of Kabbalah, the proper way to remove tefillin is by first removing the straps which are wrapped around the middle finger. Then -- because it is forbidden to wear the shel rosh without the shel yad -- the shel rosh is removed, followed by the shel yad. To show the wearer’s reluctance to remove his tefillin, the shel rosh should be removed with the left hand. In certain ways, the tefillin should be removed in the manner that they were put on. Since the Ashkenazi custom is to stand when putting on both the shel yad and shel rosh, Ashkenazim should also stand when removing them. It is proper to put away the shel rosh before taking off the shel yad. This ensures that the shel rosh is always put in the same place and that it is not taken out before the shel yad.

[שו"ע כח, ב, מג"א ב, ומשנ"ב ה-ו]



How should tefillin be wrapped?

The custom is to wrap the retzuos before putting the tefillin away. They should be wrapped along the sides of the tefillin and not directly on the bayis. There is also a custom to wrap the retzuos in the shape of the wings of a dove. The proper way to wrap the tefillin is by holding the tefillin and wrapping the retzuos, not the other way around. There are different customs regarding the wrapping of the kesher of shel rosh -- either above or below the back section of the tefillin.

[משנ"ב כח, ח-ט; ביאורים ומוספים דרשו, 14]



At which points should one touch his tefillin?


When one who is wearing his tefillin is reminded of what he is wearing, he should touch both his shel yad and shel rosh. This keeps the wearer’s focus on his tefillin and helps ensure that they are situated in the proper place. Generally, it is not necessary for a person to touch his tefillin while davening or learning, as we are not concerned that one will lose focus during these times. During Kriyas Shema, however, there is a custom to touch the tefillin upon mentioning the mitzvah of laying tefillin. The tefillin shel yad should be touched before the shel rosh. There are those who show the kedusha of the tefillin by kissing the hand that touched them.

[שו"ע כח, א, משנ"ב א-ד, ושעה"צ ב; ביאורים ומוספים דרשו, 1 ,4 ,5 ו־6]

  • At the point where the retzuos surround the head and the arm, the black painted side must be visible. If a strap flips to the unpainted side, one is obligated to flip it back to the black side. It is also praiseworthy to fast or offer a pidyon for tzedakah afterwards.

  • As we have learned, the proper place for the bayis of the shel rosh is above the hairline in the middle of the head. The knot must also be placed where the hair grows and must not slip down to the neck. L’chatchilah, it should be slightly above the indent towards the bottom of the skull.



  • Is wearing tefillin permitted on Shabbos?








  • May one put on tefillin during bein hashemashos?








  • Can tefillin be worn at night? 
PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
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