Christian View on Adopting Jewish Tefillin Practice
Christian Adoption of Jewish Tefillin Practice
Tefillin, also known as phylacteries, are a Jewish tradition involving the wearing of small leather boxes containing biblical passages during prayer. The practice is rooted in biblical commands to bind God's laws as a sign on the hand and between the eyes (Exodus 13:9, 16; Deuteronomy 6:8, 11:18). The question of whether Christians can adopt this Jewish practice hinges on understanding its origins, significance, and how it has been viewed historically.
The wearing of tefillin is a significant aspect of Jewish observance, particularly during weekday morning prayers. According to Maimonides, a person who puts on tefillin before sunset can continue wearing them after nightfall, but they must be removed before going to sleep, as sleeping in tefillin is considered forbidden [1]. This highlights the importance of understanding the rules and regulations surrounding tefillin in Jewish tradition.
In the New Testament, tefillin are mentioned in Matthew 23:5, where Jesus criticizes the Pharisees for making their phylacteries broad. This reference indicates that tefillin were a recognizable aspect of Jewish practice during Jesus' time. However, the New Testament does not provide a direct command or encouragement for Christians to adopt this practice.
Historically, Christianity has not adopted the practice of wearing tefillin as part of its liturgical or devotional practices. The early Christian community distinguished itself from Jewish practices, and the wearing of tefillin was not incorporated into Christian worship. The focus in Christianity has been on the spiritual significance of biblical commands rather than their literal interpretation as seen in the practice of tefillin.
Some might argue that since the biblical commands to wear tefillin are part of the moral law, Christians could adopt this practice. However, the majority of Christian traditions have not seen the wearing of tefillin as a necessary or appropriate practice for Christians. The decision not to adopt tefillin is not based on a rejection of the biblical commands but rather on an understanding that the commands were given within a specific covenantal context and are fulfilled or reinterpreted in light of Christ's teachings and the New Testament [2].
The Christian view on adopting Jewish tefillin practice is largely one of non-adoption, not due to a direct prohibition but due to the historical and theological developments within Christianity. Christians have focused on other aspects of Jewish scripture and tradition, interpreting them in light of the life, death, and resurrection of Jesus Christ.
The significance of tefillin in Jewish practice underscores the complexity of adopting religious practices across different faith communities. While there is a shared biblical heritage, the interpretation and application of biblical commands can vary significantly between Judaism and Christianity.
Sources
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Tefillin%2C Mezuzah and the Torah Scroll 4:11: It is permitted for a person who put on tefillin before sunset to continue wearing them after nightfall. 1 Menachot 36a relates that Rav Ashi wore his tefillin at night. They may even remain upon him the entire night. 2 One must, however, remove them before going to sleep. Sleeping in tefillin is forbidden, as stated in Halachah 15. This law, however, is not to be taught in public. 3 lest the common people fail to treat the matter with the proper concern. Instead, everyone should be taught not to wear t”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Sabbath 19:24: Should he be afraid to wait until after nightfall because of thieves, he should take the entire group at once and carry them less than four cubits at a time, or he should give them to a colleague [standing within four cubits], who in turn will give them to another colleague 106 See Chapter 12, Halachah 17, which explains this leniency applies even with regard to one's personal concerns. Surely, it applies with regard to matters associated with a mitzvah. until they reach the courtyard at the extremity of the city. 107 There, a person ”