Fringes of Faith

If one only has enough money to buy a pair of tefillin or a mezuzah scroll, which of the two should be purchased according to Halachah, or Jewish law?

To be sure, strong arguments can be made for both sides. In support of the mezuzah scroll, we can point out that the mezuzah benefits everyone who steps in and out of one’s home, whereas tefillin only helps the one who dons them.

In support of tefillin, it can be noted that tefillin is mentioned four times in the Torah, while the mezuzah is only referenced twice. Mezuzahs promise protection (see Avodah Zarah 11a), which may be preferable. Tefillin are a more direct mitzvah, performed on one’s body, which may give them the upper hand.

All of these are fascinating investigations, but I’d like to shift our focus to the contributions of a pair of 3rd-century sages, Shmuel and Rav Huna, to this discussion (see Jerusalem Talmud, Megillah 4:12). Their talking points bring us back generations; however, the lessons that emerge from them contain far-reaching applications to our lives today.

Shmuel argues in favor of the mezuzah scroll because one performs this mitzvah every day of the week. Tefillin, on the other hand, does not apply every day: one is not supposed to don them on Shabbat and Yom Tov (Shulchan Aruch, Orach Chaim 31:1).

Rav Huna pushes back, saying that tefillin are preferable because they are worn everywhere, even by “travelers on the sea and those who cross the desert.”

In contrast, mezuzahs are strictly limited to one’s home. One who pitched a tent on a hiking trip, for instance, does not need a mezuzah, but they would be obligated in tefillin. In practice, we follow the ruling of Rav Huna and require purchasing a pair of tefillin over a mezuzah scroll (ibid., 38:12).

Upon deeper reflection, I believe Rav Huna’s approach not only provides a halachic answer, it offers us an all-encompassing outlook on life. It’s possible that Rav Huna saw these two mitzvahs as symbols of something greater than specific acts.

The mitzvah of mezuzah can be viewed as a symbol of all mitzvot connected to the home. Obviously, Rav Huna held the sanctity of one’s home in highest regard. Nevertheless, Rav Huna’s preference of tefillin over mezuzah points out that many times it is more challenging to remain religious while outside the home than on the inside.

For example, many find it more difficult to remain kosher while away from home or on a family trip where kosher foods are less accessible. Similarly, it can be harder to learn Torah when away from one’s personal library.

And it’s challenging to stick to a set prayer schedule when one is distant from one’s regular synagogue. Perhaps this is why Rav Huna champions the mitzvah of tefillin. Tefillin are worn by those who are obligated in them, wherever one goes. Similarly, we must all be good Jews — “on the sea” or “in the desert” — no matter where we are.

This holds true on an ethical level as well. When we are in the office or in any other familiar space, it’s often easier to be courteous to those around us. Compare this to driving on a busy road while rushing to arrive at your destination. It’s surely a bit harder to crack a smile in those moments! Cooking for Shabbat and getting ready for a holiday can be stressful experiences, where we are stretched beyond our comfort zones.

Will we be kind then as well? Rav Huna would argue that just as tefillin mandates taking Judaism with us to spaces away from home, they would also require remaining ethical and thoughtful toward others, even when we are stretched beyond our comfort zones.

What began as a fun thought experiment about mezuzahs and tefillin has proven to provide invaluable guidance for life. Through the mitzvah of tefillin, Rav Huna teaches us a simple lesson: to take our Judaism with us no matter where we travel to in life.

Rabbi Dr. Eli Yoggev serves Pikesville’s Beth Tfiloh Congregation.