Menachos Daf 36 מנחוס דַף 36

On the previous Daf, Shmuel said one recites the berachah over tefillin "משעת הנחתן" – from the time of donning them. Since all berachos must be made עובר לעשייתן – just before their performance, it is explained to mean משעת הנחה ועד שעת קשירה – from the time of putting on until the time of binding, because the mitzvah is completed when he secures the tefillin. Rav Chisda said: סח בין תפילה לתפילה חוזר ומברך – if one spoke between putting on the arm tefillin and the head tefillin, he must again recite a blessing. This implies that if he did not speak, he would not make a second berachah, and the Gemara objects that Rebbe Yochanan said that the berachah over the תפלין של יד concludes "להניח תפלין" – to put on tefillin, and the berachah over the של ראש concludes "על מצות תפלין" – regarding the mitzvah of tefillin, indicating each has its own berachah!? Abaye and Rava answer that if he did not speak, he makes a single berachah over both, but if he spoke, he makes these two berachos (this is Rashi’s interpretation, followed by Sephardim. Rabbeinu Tam explains that if he did not speak, he makes one berachah (על מצות) on the של ראש; if he spoke, he makes both berachos on the של ראש; this is followed by Ashkenazim).

Tannaim disagree if one wears tefillin until the sun sets, until people are no longer in the marketplace, or until the time of sleeping. However, they agree that if one removed them after שקיעה to go to the בית הכסא or bathhouse, he does not put them back on. Rashi explains they all hold tefillin are not worn at night. The Gemara initially assumes that whoever holds שבת לאו זמן תפילין – Shabbos is not a time for the mitzvah of tefillin also holds tefillin are not worn at night, because the same passuk excludes both. Rebbe Yose HaGlili darshens: ושמרת את החוקה הזאת למועדה מימים ימימה – and you shall keep this decree in its appointed season from day to day. "ימים" ולא לילות – “days” implies but not nights, and "מימים" – “from” days implies ולא כל ימים – but not all days, thus excluding Shabbos and Yom Tov. Rebbe Akiva says this passuk only discusses the korban pesach, not tefillin. However, the Gemara concludes that Rebbe Akiva excludes Shabbos from elsewhere: והיה לאות על ידך ולטוטפת בין עיניך – and it shall be a sign upon your arm and tefillin between your eyes, מי שצריכין אות – tefillin are worn on [days] which need a sign, יצאו שבתות וימים טובים שהן גופן אות –Shabbos and Yom Tov are thus excluded, which are themselves a “sign.”

Rabbah bar Rav Huna said: חייב אדם למשמש בתפילין בכל שעה – a person is obligated to touch his tefillin constantly to remain mindful of them. This can be derived from a kal vachomer from the ציץ: if the titz, אין בו אלא אזכרה אחת – which has only one mention of Hashem’s Name on it, yet the Torah said "והיה על מצחו תמיד" – and it shall be on [the Kohen Gadol’s] forehead constantly, which teaches שלא תסיח דעתו ממנו – that he may not divert his attention away from it, then tefillin, שיש בהן אזכרות הרבה – which have many mentions of Hashem’s Name in them (in their four פרשיות), על אחת כמה וכמה – all the more so that one should not divert his attention from them!