What does the Torah mean when it writes, "v'Hayah Lecha l'Os Al Yadcha, etc. "?
Rashi, Targum Yonasan: It means that (the miracle of) Yetzi'as Mitzrayim should be written on parchment, and placed inside the Tefilin Shel Yad (on the left arm, 1 beside the heart 2 ); and the Tefilin Shel Rosh (upon the head).
Later (13:16), the Torah writes "Yadechah" with a 'Hey' - a contraction of 'Yad Keihah' (the weak arm). See also Perush Yonasan.
Targum Yonasan: As the Pasuk writes in the second Parshah of Shema (Devarim 11:18 - see Perush Yonasan). In this way, the Tefilin are placed on the head and next to the heart, the dwelling-places of the Machshavah (see Ramban to 13:16), as the Torah writes, "v'Yada'ta ha'Yom, va'Hashevosa El Levavecha" (Devarim 4:39).
What are the ramifications of the fact that the Tefilin are an "Os"?
Menachos 36b: Since Tefilin serves as an Os, one is exempt from wearing them on Shabbos and Yom-Tov, which are already an Os. 1
Seeing as in Devarim 6:8, in connection with the Tefilin Shel Rosh, the Torah writes "v'Hayu [l'Totafos] ... " (plural), why does it write here, in connection with the Tefilin Shel Yad, "v'Hayah [Lecha l'Os]" (singular)?
Menachos 34b (citing R. Akiva): To teach us that, as opposed to the Tefilin Shel Rosh, which are written or four separate pieces of parchment, the four Parshiyos of the Tefilin Shel Yad should be written on one parchment, just as there is only one Os.
Why, in the hand-Tefilin, are the four Parshiyos all inserted into one case (Bayis); whereas the head-Tefilin is placed into four separate chambers?
Maharal #1 (Gevuros Hashem Ch. 39, p. 146): Refer to 13:9:4:1 - The head Tefilin represent the origination of deed, in one's thought; and the hand-Tefilin represent its actualization in practice. The Name of Hashem is more appropriately placed on the former (i.e., as the head is the power to act, while the arm is merely the implement used). Thus, in the Tefilin Shel Rosh, each Parsha is presented separately and clearly.
Maharal #2 (ibid.): The head is the seat of Da'as and Chochmah; and Chochmah means the ability to distinguish and recognize. Thus, in the Tefilin Shel Rosh. each Parshah is distinct. 1
Maharal #3 (ibid.): Tefilin represent movement, which in turn indicates life (see 13:9:4:1). The term in Leshon ha'Kodesh for 'life' - 'Chayim' - is always expressed in plural; life must spread throughout the various limbs of the body. To parallel the brain, which distributes its life-force in all directions, 2 the Tefilin Shel Rosh is divided among four compartments. The arm is but one limb that receives this input towards motion; therefore all the Parshiyos in the Shel Yad are placed within one Bayis.
Maharal #4 (ibid.): The Tefilin Shel Rosh are placed in the center, aligned on the body's vertical axis; such that we may speak of two Parshiyos on the right, and two on the left (Menachos 34b) 3 - provided that each Parshah is placed separately. The arm-Tefilin, on the other hand, do not lie in the center, so there would be no significance in separating the Parshiyos.
Maharal #5 (ibid. Ch. 44, p. 169): Tefilin Shel Rosh symbolize a person's definition, whereas the Tefilin Shel Yad represent his actuality in practice (refer to 13:9:4:2 and its note). A concept can have many aspects; whereas reality is by definition one.
"Im Ein Da'as, Havdalah Minayin?" (If one has no knowledge, how can one make distinctions?) (Yerushalmi Berachos 5:2).
Perhaps, reflected by the nervous system, and the messages it carries to and from the brain, along its various branches, throughout the body.
Menachos 34b: 'Kadesh' and 'V'Hayah Ki Yevi'acha' are placed on the right (from the perspective of someone "reading" the Tefilin, standing opposite the wearer); and 'Shema' and 'V'Hayah Im Shamo'a' are on the left. Also see Maharal (Chidushei Agados Vol. 2, p. 119, to Gitin 58a) regarding the division of "right" and "left" in the Tefilin Shel Rosh.
What are the implications of the word, "[v'Hayah] Lecha [l'Os ...]"?
Menachos 37b: It implies "Lecha l'Os," 'v'Lo la'Acherim l'Os' - to teach us that the Tefilin Shel Yad should be a sign for the wearer and not for anybody else. It must therefore be worn on the upper arm which is normally covered, and not visible to anyone else. 1
Refer also to 13:9:3.1:1.
Which arm is "Yadcha" referring to?
Rashi: The left arm, as indicated in 13:16. 1
Menachos 37b: On the left arm, because the Pasuk, "Af Yadi Yasedah Aretz, vi'Yemini Tipechah Shamayim" (Yeshayah 48:13) implies that 'Yad' refers to the left hand. 2
Refer to 13:16:1:1. For Maharal, refer to 13:9:3.11.
See Torah Temimah, who cites the opinion of R. Nasan in Menachos, and elaborates.
Whereabout on the left arm does one place the Tefilin Shel Yad?
Targum Yonasan, and Menachos 37a. On the biceps. 1
Menachos 37b: Because the Torah writes (in the section "v'Hayah Im Shamo'a") - "v'Samtem Es Devarai Eileh Al Levavchem ... u'Keshartem Osam l'Os Al Yedchem" (Devarim 11:18) - an indication that the Tefilin Shel Yad should be placed in the vicinity of the heart. Refer also to 13:9:2:1; and see Torah Temimah, note 34.
According to Maharal, what is the meaning in the Mitzvah of Tefilin?
Maharal #1 (Netzach Yisrael Ch. 7, p. 47): The purpose of Tefilin is to firmly plant a person's roots towards Hashem. (Man is compared to a tree that stands upside-down -- his roots 1 are planted in Heaven.) Tefilin 2 are placed opposite the brain and heart - which are the root-sources of life. 3
Maharal #2 (Nesivos Olam, Nesiv Ha'Avodah Ch. 15, p. 124): Tefilin represent the actualization of the intellect (Sechel) into action. A person can thus cleave his Sechel with Hashem, in Divine sanctity. 4 The hand-Tefilin are opposite the heart, place of the Nefesh (soul), so that the heart as well should cleave to holiness. 5
Maharal #3 (Chidushei Agados Vol. 1, p. 71, to Shabbos 130a): Tefilin are not [a process] initiated by man; rather, Hashem wishes that by wearing Tefilin, 'the Name of Hashem should be called upon [the wearer].' 6 The Tefilin are intrinsically sanctity; they can bear no connection to the physical body. (This is the deeper meaning of that Gemara, that this Mitzvah is "weakly held" among Yisrael). 7
Maharal #4 (Be'er Ha'Golah, Be'er #4, p. 61): Yisrael was commanded the Mitzvah of Tefilin, commensurate to their great status, that 'the Name of Hashem is called upon them.' Tefilin contain [Parshiyos discussing] the Unity of Hashem (Shema Yisrael), and His Omnipotence (Yetzias Mitzrayim).They are called a Pe'er (splendor) for Yisrael; who glorify themselves in the greatness of Hashem.
Maharal (loc. cit.): His roots - i.e., his Neshamah. The Gemara (Gitin 57b-58a) tells us that 40 Se'ah of Tefilin were found on the martyrs of Beisar. Beisar represented Yisrael's strength, which comes only through attachment to Hashem -- and that is accomplished through Tefilin. Also see Maharal (Chidushei Agados Vol. 2, p. 119, to Gitin 58a) - Beisar is alluded to by the verse "Keren Yisrael" (Eichah 2:3) - the pride, or lit. the "horn." The Tefilin Shel Rosh stands out from the head; analogous to a Keren, it sits above the Sechel, which is portrayed as a spark, or a sharp piercing [idea].
Maharal discusses Tefilin in numerous contexts. Chidushei Agados Vol. 4, p. 99, to Chulin 88b -To receive this Mitzvah, we needed a special merit from their Avos - more so than other Mitzvos - as it brings special attachment to Hashem. Perhaps this means that all other Mitzvos, although their roots are in high levels, were given adapted to be fulfilled within this world's order. Tefilin, on the other hand, serve to attach man to a higher order, above himself; that is why they are placed above the head. (Although Maharal (ibid.) also writes about Tzitzis, there is a difference - Tzitzis are to purify the Guf; whereas Tefilin are to sanctify the man (see below, 13:9:3.2:2*). Yet, Tefilin do retain some association with the Guf; they are tied onto one's body.) Thus, a person can raise himself to a loftier plane than his natural one. Tefilin are called "Pe'er" (an ornament, splendor). Be'er Ha'Golah, Be'er #4, p. 62 - Tefilin are placed upon the head... they add glory... which comes from Hashem, not from man. Gevuros Hashem Ch. 44, p. 168 - Tefilin are a sign of the great level described by the Pasuk, "that the Name of Hashem is called upon him" (cf. Devarim 28:10; see Berachos 6a)... they supplement the person who dons them. Nesivos Olam, Nesiv Ha'Avodah Ch. 15, p. 124 - Though Tefilin, the Sechel is actualized, creating attachment with Hashem. Wearing Tefilin is akin to learning Torah (Mechilta), which is the Sechel arrangement in Creation (on a different plane than the Mitzvos in practice). The Mitzvah of Tefilin is unique, in that a person takes the order of Divine Wisdom - which is loftier than the natural order - and actualizes it in the practical sense by binding it onto his physical body. (This explains why a Ba'al Keri may learn Torah, whereas Tefilin require a clean Guf. Tefilin link the lofty Torah world-order with the Guf, requiring its purity.) (All of the above illuminates Maharal's intent here, in the metaphor of the upside-down tree with its roots in Heaven. It will be the foundation for all of Maharal's comments on the topic of Tefilin, as will follow.) Also see Maharal (Netzach Yisrael, beg. Ch. 23, p. 115) - The trait of Simchah (joy) can have a detrimental aspect -- except for when donning Tefilin. A person should usually experience feel fear of Hashem, his Prime Cause; but through the Tefilin he experiences joy in his Cause, his Master, Whose Name is called upon him like a crown upon his head. Although joy is unbecoming upon man, in all his physicality; yet through Tefilin, man reaches the level of the Sechel above the physical, and of the Nefesh within the heart. Chidushei Agados Vol. 2, p. 120, to Gitin 58a - The brain is the seat of Chochmah, the ninth of Hashem's Midos, and that is where the Tefilin lie. (Although Maharal's comment is surely esoteric, it seems clear that Tefilin link the ninth Midah, Chochmah, with the tenth Midah of Keser - connecting man with the loftiest of levels). EK
Maharal (Chidushei Agados Vol. 2, p. 119, to Gitin 58a): Both the brain and heart are the seats of the Sechel (intellect). Refer to 13:9:4:5 and 13:9:4:6.
Maharal (loc. cit.): Tzitzis rectify the Guf with Mitzvos, so that it should not be mere Chomer (physicality). That is why Tzitzis cover the whole body. Tefilin are not for the Guf as a whole, but rather for the head only. Compare Maharal (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 211)) - Tzitzis bring purity to the Guf; Tefilin bring purity to the Neshamah. For further explanation, see footnote 13:9:3.2:1** above.
Maharal (ibid.): To summarize; Tzitzis correspond to the Guf; the Tefilin-Shel-Yad, with the Nefesh; and the Tefilin-Shel-Rosh with the Sechel. Maharal (ibid.) - Tefilin represent the initial life-force of man - the head and heart. The Mitzvah of Mezuzah is for the completion of man - i.e., his home. (The home was a key element of Korban Pesach as well; refer to 12:7:3.2:1 and 12:7:3.2:1 6
).
Cf. Devarim 28:10; see Berachos 6a.
See footnote 13:9:3.2:1** above - Tefilin link a person into the Divine order; above and beyond man's natural order.
What is the meaning of the four Parshiyos of Tefilin?
Maharal #1 (Gevuros Hashem, beg. Ch. 39, p. 144): a. "Kadesh Li" (13:1-10) discusses the Exodus from Egypt. b. The second, "V'Hayah Ki Yevi'acha" (13:11-16), mentions the Makos with which Hashem struck Egypt. These show that Hashem brought us out not only with Midas ha'Chesed, but with Midas ha'Din - and something that comes through Din has permanence. 1 c. "Shema Yisrael" (Devarim 6:4-9) - Hashem specifies His Name upon Am Yisrael. d. "V'Hayah Im Shamo'a" (Devarim 11:13-21) teaches about Hashem's direct control of Yisrael (via no intermediary), in accordance with their actions - good or bad.
Maharal #2 (ibid. p. 145):All four Parshiyos emphasize how Hashem precedes and rules everything else. 2 a. The firstborn are to be sanctified to Hashem - just as He Himself is Reishis to all that exists. 3 b. There is nothing else that has always existed; rather, everything else is from Hashem. He can therefore destroy whomever He deems guilty - as He did to the firstborn of Egypt. 4 c. Hashem is One; He arranges and unifies everything, putting the world in order. 5 d. Hashem directs everyone, in accordance with their deeds. 6
Maharal #3 (ibid. Ch. 44, p. 169): The four Parshiyos of Tefilin correspond to the four praises of Hashem in Devarim 10:17; a. "Ha'Gadol" associates with sanctifying the Bechor (a term that can also mean greatness); b. "Ha'Gibor" - in smiting the firstborn of Egypt; c. "v'Ha'Nora" - When we accept the yoke of Heaven by reciting Shema; we fear Hashem; d. "Asher Lo Yisa Fanim, etc." (Who will not show favoritism) - Hashem treats Yisrael according with their deeds, in true justice. 7
Maharal (Gevuros Hashem Ch. 22, p. 96): An assurance (Havtachah) might be altered due to sin; whereas that which ought to take place by Din will not change. Also see Bereishis 15:1:2.5:2; and Bereishis 32:8:4.1:1.
In this context, "first" means that Hashem is the Initial Cause of His creations, the root of their existence. See 13:9:3.2:1, and note 13:9:3.2:1 3
- Man is like an upside-down tree, with roots in Heaven. Despite the fact that man operates within this world, and its natural order, though the Tefilin he can connect with the higher order, above nature. (Therefore, that is the theme written in the Tefilin.)
That which is first (Reishis), is sanctified. For further explanation, refer to 13:2:2.1:3 and its note.
The significance of the Bechor to Egypt was explained above (12:30:2.1:1).
Hashem's Unity dictates that all creations are directed towards one goal. That explains the order in Creation. (EK)
Maharal (loc. cit.): All of these aspects are revealed through Yisrael. a. Only among Am Yisrael are the Bechorim sanctified; b. The Egyptian firstborn were destroyed for Yisrael's sake; c. Hashem's Unity is revealed through His being Elokei Yisrael - the nation that accepts his Divinity and Unity. d. World order is dictated by Hashem examining the deeds of Yisrael. (That is why Tefilin are called Pe'er; see 13:9:11:2 and its notes.)
The Gemara (Berachos 6a) expounds that Hashem dons Tefilin; see 13:9:14. The theme of the verses contained therein, is that Hashem glorifies Himself through Yisrael. These parallel the sections in our own Tefilin, as follows; a. Gedulah is expressed by the Pasuk, "For who [else] is a great nation..." (Devarim 4:7-8); b. Gevurah - "Fortunate are you, Yisrael... a nation saved by Hashem... Who is the sword of your pride..." (Devarim 33:29) - i.e. the might that Hashem has given Yisrael. c. "ha'Nora" (awesomeness) - "Or has G-d ever... come to take out [any other] people from within a people... with a strong hand, an outstretched arm ,and great awesome [deeds]..." (Devarim 4:34) - Through the Exodus, Hashem placed fear of Yisrael upon all the nations. d. "And to set you uppermost over all the peoples that He made" (Devarim 26:19) - in that Hashem's direction of the world depends upon Yisrael.
According to Maharal, why are the Tefilin placed on the arm and the head?
Maharal #1 (Gevuros Hashem Ch. 39, p. 145): The head- Tefilin correspond to the Neshamah - the initial power of which is in the Rosh 1 (e.g. motion begins from the head). The hand-Tefilin represent the culmination of that power, the evidence of its function 2 (i.e., when a living being moves -- that is what indicates life 3 ).
Maharal #2 (Be'er Ha'Golah, Be'er #4, p. 61): The head-Tefilin correspond to Sechel (intellectual) existence; and the hand-Tefilin - to reality in practice. 4 Hashem's Name is called upon Yisrael in both of these aspects.
Maharal #3 (ibid. p. 62): The head is a person's maximum height; and the biceps is his greatest extension. (Unlike the forearm, which bends back inwards towards the person, the upper arm extends outwards, towards the world.) Thus, the Tefilin constitute a Tosefes (an enhancement), 5 and a Pe'er - an ornament.
Maharal #4 (ibid.): With Tefilin on the head and the arm (representing initiation and culmination; see answer #1 above), the entire person is glorified, and "'the Name of Hashem is called upon him." 6
Maharal #5 (Netzach Yisrael Ch. 7, p. 47): Tefilin is how a person plants his roots towards Hashem; and the brain and heart are the roots of life. 7 Refer to 13:9:3.2:1.
Maharal #6 (Nesivos Olam, Nesiv Ha'Avodah Ch. 15, p. 124): Tefilin represent putting the Sechel into action, using it to connect with Hashem in Divine holiness. The hand-Tefilin are opposite the heart / Nefesh, so that it too should cleave to holiness. 8 Refer to 13:9:3.2:2.
Maharal #7 (Be'er Ha'Golah, Be'er #4, p. 52): Our Pasuk calls Tefilin an "Os" (sign) and a "Zikaron" (remembrance). These are placed upon the head - seat of thought - to constantly contemplate that Hashem is G-d; and opposite the heart, that his heart should turn towards Hashem always.
Refer to 13:9:3.2:2.
Man's deeds originate in thought, and are actualized by the hands.
Maharal: Thus, we place the Name of Hashem on our ability of motion - which means life itself.
Maharal (loc. cit.): To illustrate, a craftsman might be skilled at making an item, but not at laying plans for a concept; or an artist can mentally plan out a work, but might not be able to produce it in actuality. It is significant that Hashem glorified Yisrael in both aspects - their full potential, and their reality.
As discussed above (13:9:3.2:1**) - Tefilin link a person in with a higher order, above the natural.
Devarim 28:10. Maharal adds that the sanctity of Tefilin takes hold of a person's full stature (Shi'ur Komah), sanctifying his totality.
Maharal (Chidushei Agados Vol. 2, p. 119, to Gitin 58a): Both the brain and heart are considered seats of the Sechel (intellect).
In this Parsha of "Kadesh Li," the Torah writes "Yadcha" without a 'Hey'; and calls the head-Tefilin a "Zikaron." Why in the second section, "v'Hayah Ki Yevi'acha" (13:16), does it write "Yadechah" with a Hey, and uses the term "Totafos"?
Oznayim la'Torah: The objective of the Tefilin Shel Yad is to consecrate our actions and our minds in the service of Hashem. The message is that even though initially, we believe in the work of our hands, 1 and inevitably permit profane thoughts to enter our minds, wearing the Tefilin Shel Yad will eventually convince us that our hands are 'weak' - i.e. that our achievements are the result of Divine assistance. The Tefilin Shel Rosh will allow Hashem's Omnipotence to seep 2 into our minds, to drive out the blasphemous thoughts that have lodged there.
Maharal (Gevuros Hashem Ch. 39, p. 146): This section, "Kadesh Li" (13:1-10), opens with the Mitzvah to sanctify the firstborn - and this sanctity is related to Zechirah. 3 That it why this section discusses Zechiras Yetzias Mitzrayim; likewise, it calls the Tefilin a "Zikaron."
As in "Kochi v'Otzem Yadi Asah Li Es ha'Chayil ha'Zeh" (Devarim 8:17).
"Totafos" is from the expression 'l'Hatif' (to let drip).
Refer to 13:2:151:1 and its note.
What is the meaning of "Bein Einecha"? Where exactly is the Tefilin Shel Rosh worn?
Menachos (ibid.): And not literally between the eyes as the Torah states; due to the Gezerah Shavah, "Bein Einecha" "Bein Eineichem" from Parshas Re'eh, where the Torah writes "v'Lo Sasimu Korchah Bein Eineichem la'Meis" (Devarim 14:1) - which obviously refers to a location where there is hair.
Torah Temimah: And not higher, which we learn from "Bein Einecha."
What are ramifications of the phrase, "Lema'an Tih'yeh Toras Hashem b'Ficha"?
Ramban: Inverting the last two phrases in the Pasuk, the Torah is telling us that by placing Yetzi'as Mitzrayim on our arms and heads, and remembering it at all times, the Torah of Hashem and His Mitzvos will be constantly on our lips, to observe His Mitzvos, since He is our Master who redeemed us from the house of bondage.
Mechilta #1: It teaches us that just as women are exempt from Torah-study, 1 so too, are they exempt from the of Mitzvah of Tefilin. 2
Mechilta #2: The comparison to Torah study teaches us that someone who wears Tefilin, it is as if was reading the Torah; and someone who reads the Torah is Patur from Tefilin. 3
Makos 11a: It teaches us that a Sefer-Torah, like the Parshiyos of Tefilin, must be stitched with sinews, 4 and not with flax. 5
Yerushalmi Berachos, 3:3: It teaches us that a Katan, who does not study Torah constantly, is Patur from Keri'as Shema and from Tefilin. 6
See Torah Temimah, note 42.
Kidushin 35a: And just as women are exempt from the Mitzvah of Tefilin (which is a Mitzvas Aseh she'ha'Zeman Geramah [that are time-bound]), so too, are they exempt from all Mitzvos in the Torah that are time-bound.
See Torah Temimah, note 46, who explains the connection between Torah and Tefilin.
See Torah Temimah, note 43.
Makos (ibid.): Which will render it Pasul.
See Torah Temimah, note 44.
Why does the Torah use the word "b'Ficha"?
Shabbos 105a: To teach us that one may only write Tefilin on the skin of a Kasher animal. 1
See Torah Temimah, note 47, who discusses why they may be written on the skin of a Nevelah and a Trefah.
What are the connotations of "Yad Chazakah"?
Seforno: It refers to the supernatural miracles that Hashem performed on behalf of Yisrael - which is the reason behind the Mitzvah of wearing the Tefilin Shel Yad on our arms. 1
Targum Onkelos and Targum Yonasan: It means a powerful Hand (with which He destroyed the Egyptians - as the Torah writes in 13:15-16).
Maharal: Refer to 13:3:3.1:1, and to Shemos 6:1:3.3.
Seforno: Similar to the Pasuk in Yehoshua, "Lema'an Da'as Kol Amei ha'Aretz Es Yad Hashem Ki Chazakah Hi" (Yehoshua 4:24 - in connection with the splitting of the Yarden).
Why does the Torah instruct us to "tie" the hand-Tefilin (Devarim 6:8, 11:18), but only that the head-Tefilin "should be [set]"?
Maharal (Gevuros Hashem, beg. Ch. 39, p. 144): Tefilin Shel Yad indicate the connection and attachment of Yisrael to Hashem. Tefilin Shel Rosh indicate how far removed they are - which generates fear of Him. 1
In other words, tying indicates union and closeness; whereas placing on the head gives the sense of [Hashem] being uplifted and distant. Maharal adds, that it is regarding the head-Tefilin that the verse says, "... and they will fear you" -- because they are for our own fear of Hashem. (EK)
The Gemara (Berachos 6a) associates the verse, "All the nations of the earth shall see that the Name of Hashem is called upon you, and they will fear you" (Devarim 28:10) - with Tefilin. Why?
Maharal #1 (Gevuros Hashem, beg. Ch. 39, p. 144): The Tefilin record the miracles of the Exodus, which Hashem performed via His Great Name. 1 - He did this for Am Yisrael, to save and redeem them.
Maharal #2 (Chidushei Agados Vol. 1, p. 71, to Shabbos 130a): Tefilin are not initiated by man; rather, Hashem wishes that by wearing Tefilin, 'the Name of Hashem should be called upon [the wearer]' (see 13:9:3.2:3). Tefilin are called Kanfei Yonah (doves' wings); 2 just as the dove uses its wings for protection - so too do Tefilin protect.
Maharal #3 (Be'er Ha'Golah, Be'er #4, p. 62): Tefilin contain the praise of Hashem - as expressed by His revealing Himself upon Yisrael. 3 They show how the Name of Hashem is called upon us - both in concept and in actuality. 4
Maharal #4 (Nesivos Olam, Nesiv Ha'Avodah Ch. 9, p. 103): By donning Tefilin, a person makes Hashem his King and Master. 5
The Gemara associates the verse specifically with the head Tefilin; see 13:9:9:1 and its note. Compare to 13:9:3.2:1** - Tefilin connect a person's physical body with his higher, loftier plane; that is why wearing them engenders fear.
Shabbos 130a.
Why are Tefilin called a "Pe'er" (splendor, adornment) - Berachos 11a?
Maharal #1 (Netzach Yisrael Ch. 7, p. 49): Tefilin are a Mitzvah associated with the body, yet they require a "Guf Naki" (lit. its cleanliness). On a deeper level, the sanctity and transcendence of Tefilin requires that the Guf wearing them be likewise pure, and above its base physicality. Only in such an environment are beauty and splendor 1 found. 2
Maharal #2 (Be'er Ha'Golah, Be'er #4, p. 61): Hashem commanded Yisrael to wear Tefilin, commensurate with their status as bearers of Hashem's Name. They contain the ideas of Hashem's Unity (Shema) and His Omnipotence (Yetzias Mitzrayim). They are a "Pe'er" for Yisrael, who exalt themselves in Hashem's greatness. 3 Tefilin are an add-on, an extra honor 4 that Yisrael affixes to themselves. 5
In the verse "The Jews had light, happiness, joy, and honor" (Esther 8:16), Chazal interpret that "honor" (Yekar) refers to Tefilin. Also see Gur Aryeh (to Shemos 33:23), associating "Yekar" with "Pe'er." (EK)
Compare Maharal (Chidushei Agados Vol. 2, p. 120, to Gitin 58a). It is true that Maharal in Nesivos Olam (Nesiv Ha'Avodah Ch. 15) explains at length that Tzitzis are for purifying the Guf, whereas Tefilin are sanctity for the Sechel (see 13:9:3.2:2* and 13:9:3.2:2* 3
). Yet, as we explained above, (13:9:3.2:1**), Tefilin serve to link the upper worlds with our earthly existence; and as such, they do have some association with the body - provided it is 'clean' of any baseness. (EK)
As expressed in the Pasuk, "Children's splendor - is their father" (Mishlei 17:6).
The sanctity of Tefilin connects to a higher order than the natural - refer to 13:9:3.2:1**.
Maharal (Gevuros Hashem Ch. 39, p. 145): All the aspects of Hashem's greatness that are discussed in the Tefilin, are in the merit of Am Yisrael (refer to 13:9:3.3:2, and note 13:9:3.3:2 7
). Thus, Tefilin are the 'splendor of Yisrael.'
Why are Tefilin called "Totafos" (13:16); what does this term mean?
Maharal (Gevuros Hashem Ch. 39, p. 146): A 'Totefes' is an ornament 1 for the head (see Shabbos 57a). Yetzias Mitzrayim should be like a crown of honor for us. 2
This explanation parallels that of the term "Pe'er," as explained in the preceding question (13:9:11.) See Maharal (Be'er Ha'Golah, Be'er #4, p. 59; as explained below (13:9:14:1)) - A garment brings honor to the wearer, yet it is a separate entity (as it conceals him). A Tachshit (an item of jewelry or ornamentation), on the other hand, beautifies the person himself.
Chazal use the term "Tefilin" (e.g., see Targum to 13:16). What does "Tefilin" mean?
Maharal (Be'er Ha'Golah, Be'er #4, p. 52): The root of the word "Tefilin" is Pei-Lamed-Lamed, meaning "thought." 1 Tefilin serve as an Os (sign) and a Zikaron (remembrance). They are placed on the head, so that the wearer will always think of Hashem's Divinity; as well as opposite the heart, so that his heart will be for Hashem always. 2
Maharal: As in the verse, "[Re'oh Fanecha] Lo Filalti" - "I did not think [I would see your face again]" (Bereishis 48:11).
Why does the location where the Tefilin are placed, the seat of thought, define the Tefilin's name and their essence? See Maharal (Chidushei Agados to Gitin 58a) - Tefilin are placed atop the brain - the seat of Chochmah - which is the highest of a person's traits. See 13:9:3.2:1* and 13:9:3.2:1* 3
at length.
The Gemara (Berachos 6a) teaches that Hashem dons Tefilin. What is the deeper meaning?
Maharal #1 (Be'er Ha'Golah, Be'er #4, p. 59): All creations exist for Hashem's glory; they are referred to as His "Levush" (lit. garment). Honor is defined by someone else who recognizes it; a "garment" helps a viewer to grasp [the importance of] its wearer. But Yisrael is on a greater plane; the honor Hashem receives from Yisrael is called a Totefes (an ornament - see 13:9:12:1 and its note). Unlike a garment, which is a distinct entity (a garment also serves as concealment), jewelry or ornamentation beautifies the wearer himself. 1 Bnei Yisrael are called "children unto Hashem;" they are the first and foremost reason for Creation, and everything else is secondary. There cannot be a Cause without an effect; that is our relationship with Hashem. 2 Thus, unlike any honor brought to Hashem by other creations, which is detached; the honor that Yisrael gives Hashem connects with Him fully. That is the meaning of Hashem wearing Tefilin. 3
Maharal #2 (Gevuros Hashem Ch. 44, p. 168): The Tefilin of Yisrael mean something added - that 'the Name of Hashem is called upon them.' Tefilin are a Pe'er 4 (ornament), an add-on to the person himself. So too, that which Hashem bestows beneficence upon all of His creations, comes in addition to His essence - in other words, He spreads His own perfection upon others. 5 That is the deeper meaning of Hashem's Tefilin. 6
Although a Levush does help us to identify a person, it serves to conceal the essential person. A Tachshit beautifies and brings to light the person himself. (EK)
It is through Yisrael, that Hashem is the Cause and Provider for the world. His honor from Am Yisrael is the very purpose of Creation; any honor from His other creations is incidental. Indeed, the content written in Hashem's Tefilin - is the greatness of Yisrael; see 13:9:3.3:3*.
See Maharal further, regarding the "knot of the Tefilin" which Hashem showed Moshe; also see Gur Aryeh to 33:22.
Maharal: A Pe'er should be placed on the head, the most honorable part of the body (as in the Pasuk, "Pa'arei ha'Migba'os" (39:28)).
Maharal: In other words, the honor which Creation adds to Hashem's glory, is Hashem's Tefilin. Maharal (Be'er Ha'Golah, Be'er #4, p. 62) - See the verse, "The crown of the elders is grandchildren" (Mishlei 17:6). Glory is enhanced when it originates from others. All other titles emanate from Hashem Himself (e.g., that He is Almighty, All-Knowing, etc.) - whereas praise comes only from His creations.
The significance of our head and arm Tefilin was discussed in 13:9:4. In this context, we may explain that Hashem's Tefilin Shel Rosh, are His praise in that He arranged His creations with Chochmah; and the Shel Yad is for how He acts with them according to His will. Alternatively, they tell Hashem's glory, both in initiation, and in emanation into actuality. (EK)
Why is the reward for wearing Tefilin, long life (Menachos 44a)?
Maharal #1 (Gevuros Hashem Ch. 39, p. 146): Tefilin are placed on the agents of action or movement - and movement is the force of life itself. 1 Thus, wearing Tefilin brings long life.
Maharal #2 (Nesivos Olam, Nesiv Ha'Avodah Ch. 9, p. 104): When one wears Tefilin, "the Name of Hashem is called upon him." 2 This brings life; as the Torah teaches, "But you who attach yourselves to Hashem your G-d - are all alive today!" (Devarim 4:4).
Maharal #3 (Netzach Yisrael Ch. 7, p. 48): Tefilin allow the Neshamah to cleave to Hashem, through which it receives from Him the beneficence of life. 3
Why is there such a harsh penalty for failure to don Tefilin (see Rosh Hashanah 17a)?
Maharal (Chidushei Agados Vol. 1, p. 113, to Rosh Hashanah 17a): Those who fail to don Tefilin are called "Poshe'ei Yisrael b'Gufan" - wanton sinners among Yisrael, 1 with their very bodies. They must descend to Gehinom for twelve months - and then they are finished. Maharal explains - The very body of a Yisrael has sanctity. He needs to wear Tefilin 2 so that his Guf will cleave to Hashem 3 and reach perfection. A Guf that fails to achieve this will ultimately be destroyed.
Maharal (loc. cit.): Whereas a member of Umos ha'Olam is considered a bodily sinner, only if he goes so far as Aveirah (sexual immorality) -that is because his Guf cannot be expected to acquire any added Kedushah.
Although we learned above (13:9:3.2:1 and its notes), that Tefilin are an 'add-on,' relating to a person's loftier Sechel aspect; we now see that even the Guf of a Ben Yisrael is worthy of Tefilin - to the extent, that failure to wear Tefilin brings ruination upon the Guf. The sanctity of Tefilin relates to the Guf as well (see above, 13:9:11:1 and its note). Also see Maharal (Ohr Chadash, p. 203) - Chazal interpret the verse, "The Jews had light, happiness, joy, and honor" (Esther 8:16), that "light" refers to Torah, "happiness" is Yom Tov, "joy" is Bris Milah, and "honor" refers to Tefilin. Through the events of Purim, Yisrael merited Torah for the Sechel, Yom Tov for the Nefesh, and Milah for the Guf, and with Tefilin, the Name of Hashem takes hold of a person completely, attaching him fully to Hashem. Tefilin are a Pe'er, which is higher than the rest (of a person); that is why they are listed in this context as the final and greatest gift. Thus, the Tefilin bring great sanctity (even) upon the Guf. (EK)
On the other hand, we do find sources where Maharal associates other Mitzvos with the Guf; a. Tzitzis. Maharal (Nesivos Olam, Nesiv Ha'Torah Ch. 15, p. 67) - The Gemara (Berachos 47b) gives several definitions of an Am ha'Aretz (one ignorant of - or worse, apathetic towards - Torah and Mitzvos) -- one who does not recite Keri'as Shema, or he does not don Tefilin, does not have Tzitzis on his garment, has no Mezuzah by his door, one who does not raise his children to study Torah, etc.. Maharal explains that those listed first are worse off. Had this materialistic person cared to recite the Shema, he would gain Tzelem Elokim; by donning Tefilin opposite his heart and head, he could have merited their transcendence; and through Tzitzis, he could bring G-dliness to his body.... (Ibid., Nesiv Ha'Avodah Ch. 8, p. 101) - In our recitation of Keri'as Shema, we mention Tefilin before Tzitzis; we must first accept the yoke of Heaven's sovereignty upon our mind and heart, and only then upon the body. That would mean that one can merit the sanctity of Tefilin, even before purifying the Guf with the Tzitzis? Perhaps there are various levels that one can reach though Tefilin. In the context of Purim, (see preceding footnote), Chazal referred to the highest level in Tefilin, which sanctifies the Guf as well; whereas to graduate from the status of an Am ha'Aretz, it would be sufficient to have any attachment to Tefilin at all. (EK) b. Bris Milah -- Maharal (Chidushei Agados Vol. 4, p. 22, to Avodah Zarah 3b) - In the future, the Umos ha'Olam will attempt to convert; and they will put on Tefilin, wear Tzitzis, and put up Mezuzos. Maharal explains - All the Umos have some means to approach Hashem; they are all His creations! But they will only go so far as to imitate Yisrael in those Mitzvos that are external to the person (i.e., such that even those distanced can adopt these Mitzvos - somewhat). However, they will not attempt to perform Bris Milah, which is intrinsic to the Guf (and they will not be capable, at that time in history, of changing their very selves).
Why is it forbidden to recite the Shema without one's Tefilin (Berachos 14b)?
Maharal (Nesivos Olam, Nesiv Ha'Avodah Ch. 9, p. 103): When one wears Tefilin, 'the Name of Hashem is called upon him,' 1 as he accepts Hashem as his King. 2 When Yisrael recite Keri'as Shema, they testify that Hashem is One. To do so without Tefilin is self-incriminating testimony - for if one truly considers himself under the Sovereignty of Heaven, he would be wearing Tefilin! 3
Maharal (ibid., end Ch. 15, p.125): Tefilin contain the ideas of accepting the yoke of Hashem's sovereignty, and his Mitzvos, in the sections of Shema and v'Hayah Im Shamo'a. Why must these same Parshiyos be placed in the Mezuzos of our homes as well? Tefilin accept these ideas upon the very initiation of life - the head and the heart. The home is what then brings a person to completion. We do not compose our own personal text containing these ideas; rather, we use Parshiyos of the Torah - because Hashem is King over the whole of Yisrael.
Why must one be wearing Tefilin during Tefilah?
Maharal (Nesivos Olam, Nesiv Ha'Avodah Ch. 9, p. 104): Our Keri'as Shema begins [the process of] Kabalas Ol Malchus Shamayim 1 , and one must be wearing his Tefilin. 2 In the Tefilah (Shemoneh Esreh), we show our dependence upon Hashem, and how much we need Him. If so, Tefilah is the culmination of Kabalas Ol Malchus Shamayim - and one must be wearing his Tefilin. 3
Maharal (loc. cit.) cites the source of wearing Tefilin during Tefilah, as Menachos 44a (it is unclear if this source is from the Maharal himself, or was inserted by the printers.) Another source (Berachos 14b-15a) is pointed out by Tosafos (loc. cit., DH u'Manach) - One who wants to accept Ol Malchus Shamayim fully, should (upon arising) use the facilities, wash his hands, put on Tefilin, recite Keri'as Shema, and Tefilah. (EK)
Maharal (loc. cit.): By this reasoning, Tefilin is more appropriate for Shacharis, when Keri'as Shema leads into the Tefilah, than for Mincha. Yet, the very word Tefilin comes from the same root as 'Tefilah;' perhaps they should be worn at all (daytime) Tefilos? Tefilah is requesting one's needs, and indeed life itself, and Tefilin lengthen a person's life (see 13:9:15). Indeed, the Bi'ur Halacha (to OC 37:2) cites the Rama' mi'Pano about putting on Tefilin again for Mincha.
QUESTIONS ON RASHI
Rashi writes: "'Upon your hand' - [I.e.,] the left hand. In the second section (v'Hayah - 13:16), the word is therefore written in full, 'Yadechah' (with the final Hei), to interpret as 'Yad Keihah' (the weak hand)." What is the deeper meaning behind this Halachah?
Maharal #1 (Gevuros Hashem Ch. 39, p. 145): The Tefilin Shel Yad represent the actualization of movement - and the ability to move means life itself. 1 The process begins in the brain, and finally ends with the left hand. Thus, the Tefilin set the Name of Hashem upon man's life-force, from beginning to end. 2
Maharal #2 (Chidushei Agados Vol. 1, p. 37, to Shabbos 61a): Tefilin are not a garment, rather they are tied on to the person. 3 They should be tied onto the limb closest to him - i.e. the left arm. (The right arm, in constant use, is regarded as extended further away. 4 )
See Maharal further (ibid. Ch. 42, p. 159), as to the significance of Tefilin being on the left side.
As explained above, a Pe'er is closer to the Guf than a garment (see 13:9:14:1). Elsewhere, Maharal draws a distinction (see 13:9:3.2:2*) between Tzitzis, which purifies the Guf; and the Tefilin on the head, which purify the Neshamah. But if so, Tzitzis is "closer" to the person than Tefilin! Yet in this approach of Maharal, Tefilin, which are a Tachshit, are considered closer than Tzitzis, which is a mere Levush? Perhaps we can explain along the lines of what was explained above - In one sense, Tefilin link a person into a higher order, far above his natural state. Yet in another sense, it is a natural state for the Neshamah to be in purity, whereas for the Guf to be pure is far-out and against its nature. Also see 13:9:16:1***. (EK)
But this seems to contradict what we cited above from Maharal (in Gevuros Hashem, in Answer #1) - that Tefilin are meant to extend over the power of movement, from beginning to end? We also saw in Maharal (Be'er Ha'Golah, see 13:9:4:3), that Tefilin are placed on the upper arm, which extends outwards towards the world; rather than the forearm which bends back inwards? Perhaps we may explain based on Maharal in Nesivos Olam (Nesiv Ha'Torah Ch. 16, p. 70) - The right hand moves quickly; it is used for acting upon others; whereas the left hand moves sluggishly, it is used for catching or receiving. If so, the right upper arm extends in order to influence; and the left upper arm extends in order to receive. Our task, in putting on Tefilin, is to set in line our actions and our reach - as receivers from Hashem. (EK)
