Why does he bring a knife on Shabbos? It would be better to bring the baby. This is permitted, for ha'Chai Nosei Es Atzmo!

Tosfos #1: The baby needs his mother. We must return him after the Milah, and then he is ill, and it is as if he is tied. The Torah forbids carrying one who is tied. Also his mother is dangerously ill, so she cannot go to where the knife is [and one may not carry her to there].

Rav Elyashiv: Tosfos holds that she is dangerously ill for seven days from birth, but not me'Es la'Es. If so, on day eight there is no danger! The Rashba asked, what is Tosfos' answer? After Milah, Chilul Shabbos is permitted, for Piku'ach Nefesh. Before the Milah, it is not! Tosfos holds like Ba'al ha'Ma'or (134b), that if the hot water needed to bathe the baby after the Bris spilled before the Bris, we may not circumcise with intent to be Mechalel Shabbos afterwards for Piku'ach Nefesh.

Rav Elyashiv citing Sefas Emes: We should circumcise shortly before dark. Shortly after the Bris it is Motza'ei Shabbos, and all is permitted! Do not say that we do not delay the Bris. That was Tosfos' second answer (we permit Chilul Shabbos to bring the knife, to enable doing the Mitzvah promptly)! Rather, also the first answer holds that hastening the Mitzvah overrides Shabbos, like Tosfos proved from the case in which they brought it via roofs and Chatzeros, just it did not hold that it is faster to bring the knife.

Rav Elyashiv: Also before the Milah, a baby of eight days cannot walk. He is like tied! Reish Lakish taught, if one can fulfill the Ase and the Lav, he must; if not, the Ase overrides the Lav (133a). The Ramban says that this is only when both are totally fulfilled. Shabbos cannot be fulfilled totally, due to Milah itself, therefore even its Machshirim override Shabbos. However, Tosfos (Amud B) implies unlike this. (NOTE: The Ramban (Shabbos 97a) holds that Rabanan exempt one who carried from Reshus ha'Yachid to Reshus ha'Yachid via Reshus ha'Rabim! Is there a source that R. Eliezer holds like R. Akiva, who obligates? Tosfos (Eruvin 33a) holds that all obligate. - PF)

Tosfos #2: Since it is easier to bring the knife than to bring the baby, R. Eliezer permits this, to enable doing the Mitzvah promptly. Once, they forgot to bring a Milah knife from before Shabbos, and they brought it on Shabbos via roofs and Chatzeros - R. Eliezer was displeased. He held that they should have brought it via Reshus ha'Rabim, to do the Mitzvah promptly, even though it is a Torah Isur, rather than bringing it with delay in a way that is forbidden only mid'Rabanan.

Daf Al ha'Daf: Chasam Sofer (106a) asked why we circumcise on Shabbos in the morning. Milah and Pri'ah are Mitzvos; they override Shabbos. Metzitzah (sucking out blood from the wound) is a Torah Melachah; it is permitted due to danger. We should circumcise at the end of the day, and we can delay Metzitzah a short time until Motza'ei Shabbos! Me'ir Einei Chachamim (3, p.164) answered that Tosfos taught that since the Mitzvah overrides Shabbos, also haste to do it overrides. (NOTE: We can avoid a Torah Isur without delay - the Mohel or someone else takes the knife from the carrier, so the carrier did not do Hanachah! - PF)

Rashba: R. Eliezer permits even Machshirim for the sake of Milah. He holds that Shabbos is totally permitted for Milah without any Shinuy - one may bring the knife normally via Reshus ha'Rabim. Above (128b) we require a Shinuy to bring to the Yoledes - Shabbos is Nidcheh for Piku'ach Nefesh; it is Hutrah only for Milah.

Rav Elyashiv: A Mishnah (Eruvin 103a) permits cutting a wart [to remove the Mum] by hand, but not via a Kli. Rava established it like R. Eliezer, who holds that Machshirei Korbanos override Shabbos. He requires a Shinuy! Perhaps Milah is different, for the Torah revealed that even Machshirim are permitted. Tosfos (Pesachim 68b) asked what is R. Eliezer's source that Machshirei Pesach are Docheh Shabbos.

What is the meaning of 'at a time of danger, he covers it via witnesses'?

Rashi: When Nochrim decree against Milah, he covers it, and witnesses testify that he carries a knife for a Mitzvah, lest people suspect that he carries b'Isur.

Daf Al ha'Daf: Teshuvas Mahari Barona (38) says, one must distance himself from suspicion. If one does Devarim Nikarim (indications that he transgressed), one may suspect him. Rav taught that David believed Lashon ha'Ra. Shmuel rejected this - he saw Devarim Nikarim (so he was permitted to believe it - Shabbos 56a). Above (127b), a Chasid had a redeemed captive sleep at the foot of his bed, and R. Yehoshua entered a Nochris' house and closed the door! Those were prone to be revealed. Also, it was clear to all why they did so. (NOTE: How was it prone to be revealed? If the reason was so clear, why did his Talmidim get a Berachah for judging him favorably? - PF) Alternatively, everyone knew R. Yehoshua's piety, and would not suspect him. We find that one who carries a knife for a Mitzvah needs witnesses, lest people suspect him! Minchas Pitim (OC 284) rejected the support from here. One who see does not know that he does a Mitzvah. When it is seen that he does a Mitzvah, people will not suspect him, for it is not normal to do a Mitzvah via an Aveirah (OC 655, from the Mordechai)!

Igros Moshe (OC 4:82): Why do we rely on witnesses here, and not in other cases of suspicion? The witnesses are not needed lest others disqualify him from testimony. The Mohel and others at the Bris will defend him! And even his own claim that it was a Milah knife would be accepted, even though it is uncommon (NOTE: that they did not prepare a knife in the house from before Shabbos - PF), he will not be disqualified, for he has Chezkas Kashrus. Rather, the witnesses accompany him the entire way. Two people are not suspected. (NOTE: If so, it should suffice to have one other accompany him! - PF)

In the city that conducted like R. Eliezer, why did people not die prematurely?

Ritva citing the Ra'avad: This was their reward for following the local Chacham. "Lo Sasur Min ha'Davar... Yamin u'Smol" - even if they tell you that [what you are sure] is right, that it is left.

Chochmas Shlomo: Even though the Halachah does not follow R. Eliezer, it is because Rabim argue with him. Both are Divrei Elokim Chayim. Daf Al ha'Daf - he means that really, R. Eliezer is correct. His words are Divrei Elokim Chayim - in Shamayim. However, we rule like the Rabim. So we find regarding the oven of Achnai (Bava Metzi'a 59b). Shamayim proved that the Halachah follows him, but we rule unlike him. (NOTE: Even though there, a Bas Kol said that the Halachah always follows R. Eliezer, perhaps this was merely for his honor! 'Both are Divrei Elokim Chayim' does not show that his opinion is better! - PF)

Maharsha: This was Midah k'Neged Midah. They were meticulous to make Klei Milah even on Shabbos to fulfill Mitzvas Milah in its time, also they died in the proper time. A hint to this - Yitzchak was the first to be circumcised on day eight, he died in his time; Avraham was not circumcised in his time, and died five years before he should have (Bereishis Rabah on "va'Yazed Yakov").

Rav Elyashiv: They also merited that there was no decree on the city, for since they hold that one must carry the knife openly, if there was a decree, they could not do so!

Iyun Yakov: Even though the Halachah does not follow R. Eliezer, those who followed him did not die death of Kares (at age 50), like one who is Mechalel Shabbos, since they erred, and they intended l'Shem Shamayim. Romi decreed, but not on that city - they were not saved via a miracle, for they did unlike the Halachah! Rather, it was natural. Romi saw that they are Mechalel Shabbos for Milah, unlike other cities. Romi wanted that they should willingly be Mechalel Shabbos, and not be forced to nullify Milah via a decree.

NOTE: Why did Iyun Yakov explain that they acted unlike the Halachah, i.e. after the Bas Kol ruled like Beis Hillel (R. Eliezer was from Beis Shamai)? Perhaps it was before the Bas Kol, and it was fine to do so! A Beraisa below teaches that in R. Eliezer's region, they would cut trees... to make a knife. R. Yitzchak implies that only one city did so! Rather, after the Bas Kol, one city continued to do so. We find a Roman decree against Milah when Rebbi was born (Yerushalmi Megilah 1:11), when R. Akiva died (Kidushin 72b), after the Bas Kol. Alternatively, R. Yitzchak holds like the opinion (Yevamos 14a) that even before the Bas Kol, Beis Shamai did not follow their own teachings. It is a Chidush that Romi preferred that they transgress b'Shogeg, and not b'Ones. Did they notice that no one in that city died before his time? (PF)

What is the source that "Sas Anochi Al Imrasecha k'Motzei Shalal Rav" refers to Milah?

Rashi: "Imrasecha" is singular - the Mitzvah that preceded other Mitzvos. Yisrael rejoice over it, for it constantly testifies about them, even in the bathhouse. We find that David was distressed in the bathhouse that he is empty of Mitzvos. When he saw (contemplated) his Milah, he was assuaged.

Maharsha: When he thought of his Milah, he was like "k'Motzei Shalal Rav" without war. It is on his body constantly without any toil. Tefilin, Tzitzis and Mezuzah are not always on him without an action. (NOTE: Even if Mezuzah is always on his door, it was via an action. Also, it is not on his body. - PF)

Rif (on the Ein Yakov): Why did Yisrael accept specifically Milah b'Simchah? Other Mitzvos, e.g. Tzitzis, Tefilin and Torah, sometimes one is exempt, e.g. in the field, bathhouse or at night. One could claim that Hash-m did not choose them. Milah always shows that he is Eved Hash-m. Via this, David rejoiced over all Mitzvos, even though they do not apply always.

Rav Elyashiv: Rashi explains that Mitzvah Milah applies always. Shevu'os 38b supports this. Avraham imposed a Shevu'ah on Eliezer, and told him 'put your hand under my thigh', for his Ever was a Chefetz Shel Mitzvah.

Iyun Yakov: Before Milah, Avraham would fall when Hash-m spoke with him (Tanchuma). (NOTE: Rashi Bereishis 17:3 brings so from Beraisa d'R. Eliezer. - PF) Avraham rejoiced over Milah, which enabled him to speak to Hash-m Panim El Panim.

What is the source that still Yisrael fulfill Milah joyfully?

Rashi: They make a festive meal due to it.

Tosfos: Midrash Tehilim expounds "la'Menatze'ach Al ha'Sheminis" - for Milah, which was given on day eight. "Va'Ya'as Avraham Mishteh Gadol b'Yom Higamel Es Yitzchak" - Higamel is like Hei Gimel Mal - on Yom Hei Gimel (its Gematriya is eight) he circumcised Yitzchak, and made a feast (Pirkei d'R. Eliezer 29).

Rif (on the Ein Yakov): Also David rejoiced over Milah, and composed for it "Al ha'Sheminis Mizmor."

Rav Elyashiv: "La'Menatze'ach Al ha'Sheminis" implies Tehilim 12; Tehilim 6 is "la'Menatze'ach bi'Nginos Al ha'Sheminis." The Midrash expounds that that Mizmor refers to Milah. Acharonim say, "Shama Hash-m Kol Bichyi; ... Hash-m Tefilasi Yikach" (6:9-10) teaches that when the baby cries, there are no Mechitzos, and all Tefilos are accepted.

Maharal: They fulfill with Simchah a Mitzvah that is Tikun and perfection, like Milah. Avraham was not called Tamim until he circumcised. Simchah is being complete; one was has Orlah is lacking. It is destined to be removed - it is not considered removal.

Vilna Gaon (Divrei Eliyahu): They still fulfill it joyfully, even though the reason ceased. The Torah said to circumcise on day eight, for then also the parents are happy (she immerses, and is permitted to her husband). Nowadays [we are stringent to consider women to be Yoledes b'Zov] she is not permitted on the eighth day, and even so they rejoice over the Mitzvah. Mitzvos do not change, even if the reason ceased, for there are many reasons for everything; Chazal revealed only the simple reason. E.g. Ezra enacted to eat garlic on Shabbos night (a time for intimacy), for it increases seed. The decree applies even for bachelors; there were also other reasons for it.

About what family matters were they crying?

Rashi: Relatives were forbidden to them.

Rif (on the Ein Yakov): They cried only about relatives. Why are there quarrels about every Kesuvah, even not with relatives? They wanted only to marry relatives, therefore there is an argument about every Kesuvah [in marriages permitted nowadays].

Anaf Yosef citing Iyei ha'Yam: They quarreled, for they wanted to marry only relatives, for they thought that then the child is more likely so succeed if the parents are relatives from one source. The child's powers are united, and not divided. The Torah opposes this mindset. They quarrel about every Kesuvah, for every Torah marriage opposes their thinking.

Iyun Yakov: Just like Yisrael quarreled when Arayos and Zenus were forbidden to them, for they desired them, so there are quarrels when they come to marry, which saves them from sin.

Divrei Eliyahu, also cited in Anaf Yosef: They still quarrel about Kesuvos, even though the reason ceased - Anshei Keneses ha'Gedolah nullified the Yetzer ha'Ra for relatives (Yoma 69a).

Lev Eliyahu (Shmos p.121): Couples that had been happily married for decades, now needed to divorce. They would not even be allowed to be secluded together. Is it not reasonable to cry over this? Because Dor ha'Midbar was at such a high level, they were punished for not accepting this b'Simchah! The Yerushalmi says that they cried Arayos that Moshe forbade to them, i.e. mid'Rabanan!

Maharal: Arayos divides a person from his father. Had the Torah not decreed, man would want to join to Ervah - his blood relatives. This is not completion of nature, rather, separating what nature makes cling together! They cried over this. It was not at the time that Arayos were forbidden to them. When one is pained, he tells all his afflictions. When they desired meat, they also said that they must separate from what clings. It is as if all their matters must separate what should be together. Separating from physical desire [for meat] and from Arayos are similar. They did not desire Kedushah.

At Matan Torah, they were considered converts, like newborns who have no relatives (Yevamos 46a, 97b)!

Rav Elyashiv: It is difficult to say that the cried about the future. Da'as Zekenim (Bamidbar 11:27) says that at Matan Torah, Yisrael were forbidden Arayos. All separated from their wives. Amram divorced Yocheved, who was his aunt, and married another woman, and fathered Eldad and Meidad. (NOTE: Da'as Zekenim must hold that the Torah is out of order. Refer to Bamidbar 11:26:1:28. - PF)

Rav Elyashiv citing Gur Aryeh (Bereishis 46:10): One who chooses to convert is like a new creation (newborn). They did not choose - Hash-m put the mountain over them, and forced them (above, 88a)!

Why were Yisraelim Moser themselves to death for idolatry?

Maharal: The body and Nefesh of a Yisrael are to Hash-m - they are His portion. Serving idolatry is removing oneself from being His portion, and denying Hash-m. Tefilin is merely having Hash-m's name on him.

How solidly do Yisrael guard Milah?

Rav Elyashiv: All fulfill Milah, even though those who do not guard Torah and other Mitzvos.

Why did he we bring here R. Yanai's teaching that Tefilin require a clean body?

Rashi: This shows that [most, or at least many] people are not careful about this.

Anaf Yosef citing Maharam Shif: Rashi explains that we learn from R. Yanai also that [most] were not Moser Nefesh for Tefilin. Tosfos holds that we learn only that Tefilin is weak among Yisrael. We learn that Yisrael were not Moser Nefesh for it from Elisha. They rejected Rashi, that Elisha was Moser Nefesh for it, for also for idolatry, only individuals were Moser Nefesh, e.g. Chananyah, Misha'el and Azaryah

Rif (on the Ein Yakov, according to Tosfos): Only Elisha had a clean body, and was able to fulfill it, and even so, he was not Moser Nefesh for Tefilin.

What is the source that Yisrael's observance of Tefilin is weak?

Rashi:. We infer that only Elisha was prepared to die for it.

Maharal: It is weak among Yisrael, for the Mitzvah is not from man's side. Man does not connect to it, rather, Hash-m's name is on him. Tefilin are Kedoshim - they do not connect to a man, who has a body.

Rif (on the Ein Yakov): A miracle was done only for him, for only he had a clean body and was careful about Tefilin.

Tosfos: Even Elisha was not Moser Nefesh, to admit that he was wearing Tefilin.

Rif (on the Ein Yakov): According to Tosfos, we brought R. Yanai's teaching to shows that Tefilin require a clean body, and only Elisha was able to fulfill it, and even so, he was not Moser Nefesh for Tefilin.

Rav Elyashiv: SeMaG (introduction) says that he brought tens of thousands to wear Tefilin; they were not wearing beforehand. Tosfos (Rosh Hashanah 17a) says that people refrained due to concern lest their body is not clean. Nowadays, many fulfill Milah but not Tefilin. Also some of those who wear Tefilin, the parchments or boxes are Pesulim!

Why wasn't Elisha Moser Nefesh for Tefilin? At a time of Shmad, one must submit to be killed and not transgress even a light Mitzvah, and even to change shoelaces (from Yisraelim's custom to the Nochri custom - Sanhedrin 74a)!

Tosfos (49a), ha'Kosev: That is lest he conduct like Nochrim, and it is as if he removes himself from Klal Yisrael. Here he does not do anything, just he does not have Tefilin on his head for a while. Many in Yisrael do not have Tefilin, like him!

Ha'Kosev and Rif (on the Ein Yakov) citing the Ran: Mesiras Nefesh does not apply to an Aseh, for [one who does not fulfill it] does not do an action. Also, in any case, Nochrim can prevent him from fulfilling - they can incarcerate him!

Rif (on the Ein Yakov): Since he was Moser Nefesh for Tefilin, why did he lie to the officer? I say that the Mitzvah is to wear Tefilin once during the day; it is praiseworthy to wear them the entire day. He was Moser Nefesh for the primary Mitzvah each day, but not for more than this. (NOTE: He could wear them in his house! He did not need to wear them outside, and endanger himself! - PF)

Divrei Eliyahu (49a): Tosfos infers that Yisrael were not Moser Nefesh for Tefilin. Elisha should have told the officer that he wears Tefilin! The Vilna Gaon said oppositely - he was Moser Nefesh for it! Mesiras Nefesh is needed for only three Lavim - idolatry, Arayos or murder. Anyone may be Moser Nefesh for other Lavim; it is a great Mitzvah to do so. It does not apply to an Aseh. Why did Elisha run? Surely he knew that the officer will catch him! It was to be able to wear Tefilin as much as possible, even a short time. When the officer reached him, he feared lest he will take it, and it will remain in a Nochri's hand. When the officer asked what it is, he said dove's wings, for Mesiras Nefesh applies only when doing a Mitzvah. (NOTE: Above, he said that Mesiras Nefesh does not apply to an Aseh! - PF)

Rav Elyashiv (49a): Rashi explained that they decreed to puncture the brain of anyone who will wear head Tefilin in the place of the Tefilin. The decree was only on head Tefilin; it was not a general Shmad to uproot all Mitzvos and the Torah. This is unlike Tosfos. Tosfos' text said that there was Shmad; modern editions of the Gemara say that all old manuscripts say so.

Daf Al ha'Daf (49a): Ratz ki'Tzvi (1:1:9) brings from ha'Grid Soloveitchik that in addition to the Mitzvah of donning Tefilin, which is like other Mitzvos Aseh, there is a Mitzvah to be crowned with Tefilin. This is due to "v'Ra'u Kol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha v'Yar'u Mimeka", which refers to the Shel Rosh (Menachos 35b). This is why the Rosh donned head Tefilin Samuch to 'Oter Yisrael b'Sif'arah.' This is why there is a second Berachah on head Tefilin. We do not mention 'an arm that did not have Tefilin on it.' They decreed specifically about head Tefilin, to uproot Yisrael's Kedushah!

Rav Elyashiv: Ritva says the custom is to wrap the head Tefilin like wings, for so was the miracle. (NOTE: Magen Avraham 28:4 implies that this custom is also for hand Tefilin. - PF)

The Ran holds that Mesiras Nefesh does not apply to an Aseh. Why did Elisha risk his life for Tefilin?

Ha'Kosev: Even so there was no Chiyuv of Mesiras Nefesh, one may choose to do so, and receive great reward. Every Mitzvah that Yisraelim were Moser themselves for it at a time of Shmad, they still solidly observe it, and receive great reward. Bereishis Rabah brings people sentenced to die for circumcision and Lulav. Daniel was Moser Nefesh for Tefilah, which is mid'Rabanan.

Rav Elyashiv: Rashi holds that even so, Elisha was allowed to forfeit his life to teach Yisrael the greatness of the Mitzvah (Ran). The Vilna Gaon holds that he was Moser Nefesh even for extra moments of fulfilling the Mitzvah. The Rambam holds that if one is Moser Nefesh without a Chiyuv, he is liable for his own death! Nimukei Yosef answers that if a great person sees that the Dor is wanton in a matter, he may be Moser Nefesh, and the nation will learn to fear Hash-m. This is even for a light Mitzvah; a Midrash says that people were Moser Nefesh for Mitzvos Aseh, for it was needed at the time. According to the Ran, we can infer from Elisha's Mesiras Nefesh that Yisrael slackened!

What is the source that Elisha had a clean body?

Tosfos (49a): Since a miracle was done for him, presumably, he was careful and had a clean body. This does not exempt us from wearing Tefilin [the entire day]. We can be careful! Tefilin is lax among us, for it was lax among Chachamim. Every Mitzvah that Yisraelim were willing to die for when kingdoms decreed against it, like idolatry and Milah, they still solidly observe it. Every Mitzvah for which they were not Moser Nefesh at the time of decrees, like Tefilin, it is still lax among them. One who did not wear Tefilin is called Posh'ei Yisrael b'Gufan (Rosh Hashanah 17a) - this is when they refrain amidst rebellion and disgrace, and they play with the straps on their arms and their heads. Pesha'im are sins of rebellion (Yoma 36b). A Midrash says that people are not Machazik in Tefilin due to swindlers. This is unreasonable! Rather, people do not trust people wearing Tefilin due to swindlers [who wear Tefilin].

Ritva (49a): R. Menachem explained, one who wants to rely on a miracle for Tefilin must have a clean body like Elisha. He removed them, for a person is prone to pass gas at a time of fear. However, others rejected this, for one who relies on a miracle, a miracle is not done for him!

Chasam Sofer (49a): The Rambam's text said that the concern is not for gas. Rather, Guf Naki is not to speak Sheker or Leshon ha'Ra. One who does a Mitzvah is not harmed. Elisha could have kept the Tefilin on and lied (denied that they are Tefilin), and a miracle would save him. However, he was adamant about Guf Naki, not to lie while wearing Tefilin, so he removed them first.

What is the argument of Abaye and Rava?

Rashi (49a): Abaye requires that he can refrain from passing gas [while wearing Tefilin]. Rava said, he must be able to refrain from sleeping [while wearing Tefilin]. When awake, anyone can guard himself from gas.

Tosfos (49a, according to Hagahah in Oz v'Hadar edition): Abaye requires that he can refrain from passing gas. He is not concerned lest he sleep, even though sometimes a person cannot avoid it. Rava requires that also, he can guard himself from sleeping, lest sleep suddenly overcome him. Abaye agrees that one may not sleep while wearing Tefilin, even Arai (haphazard) sleep.

Why is it forbidden to sleep while wearing Tefilin?

Rashi (49a): It is lest he pass gas, or Keri (a seminal emission).

Tosfos (49a): It is lest he pass gas or have Hesech Da'as (divert his mind from Tefilin). We are not concerned for Keri. In Sukah (26a), we are concerned only for youths sleeping with their wives [lest they have Bi'ah], but not for Keri. We can guard this, so we cannot say 'our bodies are not clean' to exempt ourselves from Tefilin.

Rav Elyashiv: The Gemara requires a clean body to wear them the entire day. Rashi holds that Hesech Da'as is lest one act improperly while wearing Tefilin; it is not a reason to forbid sleeping while wearing them.

What is the question 'what is special about dove's wings'?

Maharsha: He needed to say something (what did you remove from your head), but he did not need to specify a species!

Rav Elyashiv: Seemingly, we ask why Elisha said that they are doves' wings. However, surely he did not say so on his own. Rather, the Tefilin already became dove's wings. We ask why Hash-m changed them to dove's wings.

How do a dove's wings protect it?

Rashi: It does not fight off attackers with its beak, rather, with its wings.

Maharal: Just like a dove's wings protect it, Tefilin protects Yisrael more than other Mitzvos. They are on the person, and Hash-m's name is called on him.

Rashi (49a): They protect it from cold.

Tosfos 49a, citing a Midrash: Other birds, when they are tired, they rest on a rock. When a dove is tired, it flies with one wing and the other rests.

Rav Elyashiv: Some explain that when a dove is fighting, and it is tired, it fights with one wing and the other rests.

Maharsha: This is like it says in Sotah 21a, Mitzvos shield from affliction, but do not save from sin. This is like Tosfos, who says that Elisha did improperly. He should have been Moser Nefesh, and said that he wears Tefilin!