Phylactery:
fi-lak'-ter-i (phulakterion, "guard"):
1. Bible References:
This word is found only in Mt 23:5 in our Lord's denunciation of the Pharisees, who, in order that their works might "be seen of men," and in their zeal for the forms of religion, "make broad their phylacteries and enlarge the borders of their garments." The corresponding word in the Old Testament, ToTaphoth (Kennedy in HDB suggests pointing as the segholate feminine singular, ToTepheth), is fonnd in three passages (Ex 13:16; De 6:8; 11:18), where it is translated "frontlets." This rendering, however, is not at all certain, and may have been read into the text from its later interpretation. In Ex 13:9 the corresponding word to the Totaphoth of 13:16 is zikkaron, "memorial" or "reminder"; and in the parallel clauses of both verses the corresponding word is ‘oth, "a sign" upon the hand, also used for the "sign" which Yahweh appointed for Cain (Ge 4:15). It may be rendered then as a mark or ornament or jewel, and used figuratively of Yahweh's Law as an ornament or jewel to the forehead of the Israelite, a reference to the charm or amulet worn by the pagan. The word used in the Talmud for the phylactery is tephillah, "prayer," or "prayer-band" (plural tephillin), indicating its use theoretically as a reminder of the Law, although practically it might be esteemed as an automatic and ever-present charm against evil: an aid within toward the keeping of the Law, a guard without against the approach of evil; a degradation of an Old Testament figurative and idealistic phrase to the materialistic and superstitious practices of the pagans.
2. Description:
The phylactery was a leather box, cube-shaped, closed with an attached flap and bound to the person by a leather band. There were two kinds:
(1) one to be bound to the inner side of the left arm, and near the elbow, so that with the bending of the arm it would rest over the heart, the knot fastening it to the arm being in the form of the Hebrew letter yodh (y), and the end of the string, or band, finally wound around the middle finger of the hand, "a sign upon thy hand" (De 6:8). This box had one compartment containing one or all of the four passages given above. The writer in his youth found one of these in a comparatively remote locality, evidently lost by a Jewish peddler, which contained only the 2nd text (Ex 13:11-16) in unpointed Hebrew.
(2) Another was to be bound in the center of the forehead, "between thine eyes" (De 6:8), the knot of the band being in the form of the Hebrew letter daleth (d), with the Hebrew letter shin (sh) upon each end of the box, which was divided into four compartments with one of the four passages in each.
These two Hebrew letters, with the yodh (y) of the arm-phylactery (see (1) above), formed the divine name shadday, "Almighty." Quite elaborate ceremonial accompanied the "laying" on of the phylacteries, that of the arm being bound on first, and that of the head next, quotations from Scripture or Talmud being repeated at each stage of the binding. They were to be worn by every male over 13 years old at the time of morning prayer, except on Sabbaths and festal days, such days being in themselves sufficient reminders of "the commandment, the statutes, and the ordinances" of Yahweh (De 6:1).
3. Interpretation of Old Testament Passages:
The passages on which the wearing of the phylacteries is based are as follows: "It (i.e. the feast of unleavened bread) shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of Yahweh may be in thy mouth" (Ex 13:9); "And it (i.e. sacrifice of the firstborn) shall be for a sign upon thy hand, and for frontlets between thine eyes" (Ex 13:16); "thou shalt bind them (i.e. the words of Yahweh) for a sign upon thy hand, and they shall be for frontlets between thine eyes" (De 6:8); "therefore shall ye lay up these my words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes" (De 11:18). It is evident that the words in Exodus are beyond all question used figuratively; a careful reading of the verses in Deuteronomy in close relation to their contexts, in which are other figures of speech not to be taken literally, is sufficient proof of their purely figurative intention also. Only the formalism of later ages could distort these figures into the gross and materialistic practice of the phylactery. Just when this practice began cannot accurately be determined. While the Talmud attempts to trace it back to the primitive, even Mosaic, times, it probably did not long antedate the birth of Christ. In conservative Jewish circles it has been maintained through the centuries, and at present is faithfully followed by orthodox Judaism. Every male, who at the age of 13 becomes a "son of the Law" (bar mitswah), must wear the phylactery and perform the accompanying ceremonial.
In the New Testament passage (Mt 23:5) our Lord rebukes the Pharisees, who make more pronounced the un-Scriptural formalism and the crude literalism of the phylacteries by making them obtrusively large, as they also seek notoriety for their religiosity by the enlarged fringes, or "borders."
LITERATURE.
The various commentaries. on Ex and Dt: tractate Tephillin; the comprehensive article by A. R. S. Kennedy in HDB; articles in Encyclopedia Biblica and Jewish Encyclopedia.
Written by Edward Mack
Phylactery: Definition Of and General Scripture Concerning
A small box containing slips of parchment on which there were written portions of the law,
Exd 13:9, 16; Deu 6:4-9; 11:18.
Phylactery: Worn Ostentatiously by the Jews
On the head and left arm,
Mat 23:5.
Phylactery:
primarily "an outpost," or "fortification" (phulax, "a guard"), then, "any kind of safeguard," became used especially to denote "an amulet." In the NT it denotes a prayer-fillet, "a phylactery," a small strip of parchment, with portions of the Law written on it; it was fastened by a leather strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart; cp. Exd 13:16; Deu 6:8; 11:18. It was supposed to have potency as a charm against evils and demons. The Pharisees broadened their "phylacteries" to render conspicuous their superior eagerness to be mindful of God's Law, Mat 23:5.
Phylactery:
SEE [FRONTLETS, OR PHYLACTERIES].
Fringes:
frin'-jis (tsitsith, "tassel, lock" (Nu 15:38,39), gedhilim, "twisted threads," "festoons" (De 22:12)): Tassels worn by the Israelites on the four corners of their garments as reminders of "all the commandments of Yahweh," in accordance with the law set out in Nu 15:37-41 and De 22:12. These tassels originally contained a thread of tekheleth, "violet." Jewish tradition, however, has failed to retain the tekheleth, because of doubt as to the exact meaning of the term, and instead dark blue lines were dyed on the borders of the Tallith or garment in which the fringes were placed. According to tradition any garment having four corners required the mnemonic fringes, the importance of which was weighed against "all the commandments of the Lord." In New Testament times such garments were still worn (compare Mt 9:20; 14:36; 23:5). The later Jews, after adopting the garments of the Diaspora, in order to observe the tsitsith commandment began to use two extra four-cornered fringed garments: the large Tallith while at prayer, and the small Tallith, or ‘arba‘ kanephoth, as an undergarment during the day. Their tradition prescribes the exact manner in which each tassel shall be made, and gives a symbolic meaning to the numbers of windings and knots, somewhat after the manner of the string-writing of several early civilizations (compare the Peruvian quipus). Thus in the tsitsith a long cord is wrapped around seven shorter cords first seven times, then eight, then eleven, and finally thirteen, each series being separated from the others by two knots. The numbers seven and eight constituting fifteen together suggest YH, and the number eleven, WH. Together they make up the holy name YaHWeH. The number thirteen stands for echadh, the letters of which taken as numerals equal thirteen. The sentence Yahweh ‘echadh means "Yahweh is one." Many other suggestions, more or less fanciful, have been worked out, all tending to associate the fringes with the Law in the mind of the wearer.
Written by Ella Davis Isaacs
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