Halakhah sur Sanhédrin 11:3

חֹמֶר בְּדִבְרֵי סוֹפְרִים מִבְּדִבְרֵי תוֹרָה, הָאוֹמֵר אֵין תְּפִלִּין, כְּדֵי לַעֲבֹר עַל דִּבְרֵי תוֹרָה, פָּטוּר. חֲמִשָּׁה טוֹטָפוֹת, לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים, חַיָּב:

Une rigueur des paroles des scribes par rapport aux paroles de la Torah: Si l'on dit qu'il n'y a pas de tefillin, en transgression des paroles de la Torah, il n'est pas responsable, [ceci n'étant pas «au pouvoir». Car on lui dit (pour ainsi dire): "Allez et apprenez!"] (Mais si l'on dit que) il y a cinq frontlets (totafoth), s'ajoutant aux paroles des scribes, il est responsable, [ceci constituant un jugement. Et même si cela ne fait qu'ajouter aux paroles des scribes, il est responsable. Car dans le medrash des scribes, il est écrit: Le mot «letotafoth» est écrit trois fois (Exode 13:16, Deutéronome 6: 8 et Deutéronome 11:18), deux fois défectueux et une fois plene, ce qui donne un total de quatre sections (dans le phylactère de la tête)].

Gray Matter III

Although this passage is not quoted by the Rambam, the Shulchan Aruch, ¹This omission is quite puzzling in light of the fact that both the Rif (Berachot 21b and Sanhedrin 19b-20a in the Rif’s pages) and the Rosh (Berachot 5:1 and Sanhedrin 11:3) cite this passage as normative. or the Rama, the Magen Avraham (560:10) cites from the Maharil that it is improper to use pesukim as lyrics for songs that are sung at a “simchat merei’ut” (social gathering). The Taz (O.C 560:5) adopts a similar approach, and the Mishnah Berurah (560:14) and the Aruch Hashulchan (O.C. 560:7) cite the words of the Magen Avraham as normative.

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Gray Matter III

Moreover, the Kitzur Piskei Harosh (Sanhedrin 11:3), Ra’avyah (at the beginning of his commentary to the fifth chapter of Berachot), and Maharshah (s.v. Hakorei) agree with Rashi that this issue applies to all Torah passages. Nonetheless, Rav Reuven Margaliyot (Margaliyot Hayam Sanhedrin 101a) cites the Zohar and Avot D’rabi Natan (at the end of chapter 36) as supporting the view that the prohibition is limited to Shir Hashirim. In addition, Rav Mordechai Willig (in a shiur delivered at the Morasha Kollel) noted that the Rivevan (at the beginning of his commentary to the fifth chapter of Berachot s.v. Pasuk) clearly confines the prohibition to verses from Shir Hashirim.³Rav Mordechai Willig told me that he once sat next to Rav Yosef Dov Soloveitchik at a wedding ceremony at which the chazzan (cantor) intoned a song from Shir Hashirim. Rav Soloveitchik commented, “Issur gamur mi’dinah d’Gemara” (this is forbidden based on a passage in the Gemara). It is not clear, though, whether Rav Soloveitchik intended to limit the prohibition to Shir Hashirim or merely was commenting on the case at hand. Rav Willig believes that Rav Soloveitchik intended to confine the prohibition to Shir Hashirim, as Rav Soloveitchik never (to his knowledge) objected to any other songs that contained Torah lyrics. On the other hand, the aforementioned Magen Avraham, Taz, and Mishnah Berurah appear to apply this prohibition to all parts of Torah.

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