smallest letter in the Hebrew alphabet) or even one kots (thorn, the long, thorn-like decorative stroke that
First Century scribes added to the yod) from the Torah" (Matt 5:18).
Many rabbinic statements express similar ideas, such as: "Should all the nations of the world unite to uproot
one word of the Torah, they would be unable to do it" (Leviticus Rabbah 19:2).
Evidence of Y‘shua‘s ObservanceTo what extent did Y‘shua observe the practices of the Oral Torah? Y‘shua was never charged with breaking
any part of it; and although his disciples occasionally were accused of disobeying aspects of the Oral Torah
(Luke 6:1-2), only one such accusation was made against Y‘shua - that he broke the Sabbath by healing the
sick (Luke 14:1-4). However, even his Sabbath healings were permitted by rabbinic ruling, as Hebrew
University professor and Jerusalem School scholar Shmuel Safrai notes in "Religion in Everyday Life" (The
Jewish People in the First Century, 2:805).
It may seem that there is a shortage of hard evidence in the New Covenant concerning Y‘shua‘s religious
observance, but one must remember that Jews wrote the New Covenant for Jewish readers. The normal
Jewish religious practices were so well known and followed both by the writers and first readers of the New
Covenant, that it would have been considered superfluous to discuss them. Nonetheless, one is able to
gather enough evidence from the Gospels (as we have already seen during this study) to conclude that
Y‘shua observed the biblical commandments as they were interpreted in the Oral Torah.
23:5- 6 They make broad their phylacteries, and enlarge the borders of their garments―(5) But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the
borders of their garments, (6) And love the uppermost rooms at feasts, and the chief seats in the
synagogues,‖
Y‘shua makes an interesting statement in verse 5: ―Everything they do is done for men to see: they make
their phylacteries wide and the tassels of their prayer shawls long.‖
We get the idea that somehow the people Y‘shua is talking about are less than upright in their actions. The
details elude us, for this is unfamiliar activity.
Deut 6:8 tells us, ―You shall bind them as a sign upon your hand, and they shall be for a reminder between
your eyes.‖ This Scripture is referring to the phylacteries worn during prayers. The word "phylactery" is
derived from the Greek phylakterion, and literally means a protecting charm or amulet. "Phylacteries" is an
unfortunate translation, as there is little if any evidence to suggest that they were regarded as amulets in
Y‘shua‘s day. The Hebrew word is te·fi·LIN (the plural of te·fi·LAH, prayer) for leather boxes bound by a
leather strap. Tefillin refers to either of the two small leather capsules containing tiny slips of parchment
inscribed with the scriptural passages recorded in Exod 13:1–10, Exod 13:11–16, Deut 6:4–9, and Deut
11:13–21. These verses deal with the mitzvah (commandment) of tefillin.
Today the tefillin are strapped on the forehead and the arm, as in Y‘shua‘s day. The arm tefillin (shel yad)
consists of one compartment containing a parchment on which all four passages are written; while the head
tefillin (shel rosh) is divided into four compartments, each of which contains a parchment with one of the four
passages written on it. The parchments are hand-lettered and may be executed only by an approved scribe.
The shel yad is placed on the left inside arm so as to allow the box to rest against the heart when the arms
are folded. The shel rosh is worn on the forehead, between the eyes to rest on the cerebrum – meaning our
attention is directed to our head, heart and hand; we are taught to dedicate ourselves to serving YHWH in all
we think, feel or do. Tefillin are worn on week days only; on the Sabbath or festivals, the tefillin are not to be
put on. When worn, they are for both morning and evening prayers when the Shema is recited. (See
Matt 22:34 – What is the Shema.)
There are two thoughts today, if Y‘shua wore the tefillim:Wearing tefillin was an observance of the commandment to bind YHWH's commandments "as a sign on your
arm and as a symbol on your forehead" (Deut 6:4-9).
It might be argued that this is metaphorical language and simply means "remember well".
For example, the same expression is used in Exod 13:16.
There, following the commandment to sacrifice every firstborn male animal and redeem every firstborn male
child, the Israelites are informed that "it will be a sign on your arm and a symbol on your forehead".