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Tefillin, sacred leather boxes worn during prayer, symbolize the profound bond between God and Israel. Worn near the heart and mind, they guide believers in channeling divine energies and honoring Torah commandments, ensuring spiritual elevation and mindful living.
The Significance of Tefillin in Jewish Belief
The Torah considers tefillin to be a sacred Jewish belief. Similar to the mezuzah, tefillin is one of the most important and fundamental cultural and religious principles. The two black leather boxes symbolize our faith and belief in God. As a religious duty, Israelite males are required to wear them starting from the age of thirteen, precisely a day after reaching the age of religious maturity. Tefillin is bound on the left arm, near the heart, and on the forehead, as an expression of their covenant and commitment to unity with God. It is also believed that through this covenant, they can channel sacred Divine energies, thereby achieving spiritual elevation and reaching higher levels of holiness.
Tefillin as a Symbol of Divine Bond
Jewish scholars believe that tefillin is one of three signs ordained by God to signify the bond between Himself and the Children of Israel. The first is the mitzvah of Brit Milah, initially performed by Abraham; the second is the Sabbath, introduced as the fifth commandment when the Torah tablets were given to the Israelites. Additionally, tefillin is referenced as one of God’s commandments in the Torah (Numbers 11). Over 3,300 years ago, after the exodus from Egypt, during the Israelites’ sojourn in the Sinai desert, it was presented to them alongside the mezuzah.
Philosophical and Cultural Concepts
Tefillin embodies significant philosophical and cultural concepts, evident in its design, the writing of its verses, and the manner in which it is used. Even the slightest error in adhering to the Halakhic (legal) guidelines associated with tefillin can render this mitzvah invalid. Wearing tefillin serves as a reminder that every Jewish individual, by observing the Torah’s laws and principles, can guide and govern their words and actions in harmony with a spiritual mindset, utilizing Torah knowledge.
Structure and Etymology of Tefillin
The term “Tefillin” in Jewish lexicon refers to written passages, consisting of four Torah sections, inscribed on kosher animal parchment and enclosed in leather cases. The etymology traces back to the Hebrew word תָפֶל (Tafel), meaning “to prepare,” and its derivative, “Tefilah,” denotes “connection,” “prayer,” and “devotion.” Some reports show that the sacred design of tefillin was instituted by Moses. The importance of tefillin and its mitzvah are extensively detailed in various Torah sections (eight Parashot) and other sacred texts.
The Structure of Tefillin
Tefillin typically consists of two cube-shaped leather cases known as “Bayit” (house). The tefillin of the head is placed above the forehead and secured with two leather straps, one extending to the left and the other, slightly longer, to the right, reaching down the chest to the waist. These straps end in a knot shaped like Hebrew letters, precisely situated at the back of the head, over the occipital bone. This position is called the Luz, which, in Jewish mythology, is where the human soul is housed.
Interior of Head Tefillin
The interior space of the head tefillin is divided into four distinct compartments, each bearing one of the four letters of God’s sacred name. In each compartment, a Jewish scribe (Sofer) inscribes a Parasha (verse) with special ink on thin parchment made from a kosher animal. Calf hair is used to bind each of these four sections. This practice symbolizes the sin committed by our ancestors after the exodus from Egypt, reminding us that the same calf that led to our estrangement now serves as a means for repentance and drawing closer to the Almighty. The outer surface of the head tefillin is divided into four sections. The side of the “Bayit” on the left features the letter ש with three prongs, while the right side displays a connected ו and ש with four prongs.
Symbolic Numerical Value
The combined prongs of these letters total seven, holding unique significance from a Kabbalistic perspective. The numerical value of tefillin is derived from the combination of the letters ש, ו, ש, where ש + ו + ש equals 606 (300 + 6 + 300). Adding the number seven, which represents either the total prongs or the seven times the leather strap is wrapped around the arm, gives us 613 (7 + 606). This total symbolizes the 613 commandments of the Torah, which we are obligated to follow.
The Hand Tefillin
The hand tefillin differs slightly in appearance from the head tefillin. Inside the hand tefillin’s case, all four Torah passages are inscribed on a single piece of kosher animal parchment, unlike the head tefillin, which contains four separate compartments. Two of these four Torah passages are from Parashat Kadesh Li (קַדֶשׁ לִי), and the other two are from Parashat Shema Yisrael (שֶׁמַע יִשְׂרָאֵל).
Torah Passages in Tefillin
- First Section: Part One (קַדֶשׁ לִי)
- “And the Lord spoke to Moses, saying: Sanctify unto Me…”
- Second Section: Part Two (קַדֶשׁ לִי)
- “And it shall be when the Lord brings you…”
- Third Section: Part One (שֶׁמַע יִשְׂרָאֵל)
- “Hear, O Israel…”
- Fourth Section: Part Two (שֶׁמַע יִשְׂרָאֵל)
- “And it shall come to pass if you diligently listen…”
These four Parashot represent the core of every Jew’s faith. The first and second verses proclaim our testimony to the existence of the Infinite Being and our acceptance of His unity and dominion over the entire universe. The third and fourth verses remind us of the miracles that God performed during the exodus from Egypt, in which we have full faith. Additionally, we believe that God has absolute authority and oversight over all matters of the world.
How to Wear Tefillin
First, the hand tefillin is placed on the left arm, so it tilts toward the heart. This inclination toward the heart is explained as a symbol of the involvement of human emotions and the heart in fulfilling this sacred duty. After tightening the knot, the following blessing is recited:
רוּךְ אַתָּה ה” אֱ”לֹ”הֵינוּ מֵלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין
Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us to lay tefillin.
Sephardim use this same blessing for the head tefillin as well. Next, the leather strap is pulled below the elbow and wrapped seven complete times around the forearm, maintaining a set distance. It is then brought toward the middle finger and secured between the second and third fingers. At this point, one stands and places the head tefillin on the forehead. Ashkenazi Jews recite the blessing for the head tefillin at this stage:
ָּרוּךְ אַתָּה ה” אֱ”לֹ”הֵינוּ מֵלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין
Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin.
The leather straps from the knot of the head tefillin are positioned, one to the right and one to the left, over the chest. The hand tefillin strap is then wrapped once around the middle joint of the middle finger and twice around its lower joint. While wrapping these three loops around the middle finger, the following phrase is recited:
וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם. וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים : וְאֵרַשְׂתִּיךְ בֶּאֶמוּנָה . וְיָדַעַתְּ אֶת _ יְהֹוָה
“I will betroth you to me forever; I will betroth you to me in righteousness and in justice, in kindness and in mercy. I will betroth you to me in faithfulness, and you shall know the Lord.”
The strap is then brought back toward the palm, and after wrapping it a few times around the hand, it is tied. While performing the mitzvah of tefillin, it is essential to remember that these four Parashot are commandments that signify the oneness of God and remind us of our ancestors’ liberation from slavery and their exodus from Egypt, led by God. The word “mizraim” is also interpreted to mean “narrow places” or “hardships.”
The Removal of Tefillin
After completing the tefillah, the tefillin must be removed in the reverse order of how it was put on. First, the hand tefillin is unwrapped up to between the fingers, then the head tefillin is removed, followed by the complete unwrapping of the hand tefillin. The tefillin most commonly used by the public is known as “Rashi” tefillin. Some religious figures also have the practice of wearing an additional set called “Rabbeinu Tam” tefillin alongside the “Rashi” tefillin. The sizes of both the “Rashi” and “Rabbeinu Tam” tefillin are generally made smaller
The Removal of Tefillin
After completing the tefillah, the tefillin must be removed in the reverse order of how it was put on. First, the hand tefillin is unwrapped up to between the fingers, then the head tefillin is removed, followed by the complete unwrapping of the hand tefillin. The tefillin most commonly used by the public is known as “Rashi” tefillin. Some religious figures also have the practice of wearing an additional set called “Rabbeinu Tam” tefillin alongside the “Rashi” tefillin. The sizes of both the “Rashi” and “Rabbeinu Tam” tefillin are generally made smaller.
Special Practices and Sets of Tefillin
Additionally, some high-ranking spiritual leaders use four sets of tefillin when performing religious rites (the mitzvah of tefillin), indicative of their elevated spiritual status. The names of these tefillin sets are:
- Rashi
- Rabbeinu Tam
- Ra’avad
- Shimusha Rabba
Kabbalistic Perspective on Tefillin
From a Kabbalistic view, the numerical value of the word tefillin (תְּפִלִּין) is 570 (400 + 80 + 30 + 10 + 50). Ignoring the zero, adding 7 and 5 yields 12. The number 12 represents the twelve tribes of Israel. Adding 2 and 1 gives 3, symbolizing the three covenants that God established with the Children of Israel.
Symbolism of Letters and Numbers
As previously mentioned, the knot of the head tefillin forms the shape of the letter ד (Dalet), and with the letter ש (Shin) on the side of the head tefillin, combined with the hand tefillin knot shaped like the letter י (Yod), they spell the word שדי (Shaddai), one of the names given to God in the Hebrew Bible. The word שדי (Shaddai) has a numerical value of 314 (300 + 4 + 10), carrying special significance.
Symbolism of the Human Senses and Tefillin
The human skull houses four sacred faculties, representing four of the five senses (sight, hearing, taste, and smell), while the fifth sense, “touch,” is located in the hand, which is also explained in relation to tefillin. The head tefillin governs these four senses, while the hand tefillin governs the fifth sense. The purpose of wearing tefillin is to remind a person to control their emotions and actions and be mindful of the proper use of these five senses.
The letter ש (Shin) on the head tefillin consists of three letters ו (Vav). The numerical value of ו is 6, making 3 x 6 = 18, which corresponds to the word חי (Chai), meaning “life.” The word חי (Chai) is also considered another name for God. On the left side of the head tefillin, the letter ו is joined with the letter ש, forming a design consisting of four ו’s, symbolizing the four branches that represent God’s ineffable name (Yud-He-Vav-He) and signifying Divine sovereignty over the universe.
Balancing Spiritual Energies
The side straps of the head tefillin are symbolically connected to the upper and lower worlds. The right strap embodies positive energy and is likened to the right hand of God, associated with giving, grace, and the desire to share. In contrast, the left strap represents negative energy, characterized by the desire to receive or demand. When wearing tefillin, one must be aware of the responsibility to create a balance between these two energies.
Protection and Halakhic Observances
In the Gemara (Menachot 43b), it is noted that the creations of the world (the Children of Israel) are so beloved by the Creator that He surrounded them with mitzvot to protect them. With tefillin on the head and arm, tzitzit on the garment, and a mezuzah on the doorpost, such a person is safeguarded from committing errors.
Halakhot Concerning Tefillin
- Inspection and Maintenance: Tefillin must be inspected at least twice every seven years by a skilled and experienced Sofer (scribe of Torah, tefillin, and mezuzah). If the black color of the tefillin fades, it must be retouched with special ink.
- Kosher Requirements: The tefillin used must be kosher, meaning flawless and complete. There should be no letter smudging, damage, or holes in the leather. Otherwise, the tefillin would be deemed invalid and lose its Divine protective quality.
- Time Restrictions: Tefillin is not worn on Shabbat, festivals, or intermediate days (חוֹל הַמוֹעֵד, Chol HaMoed). Wearing tefillin during these times is considered disrespectful to the sanctity of the days.
- Timing of the Mitzvah: The mitzvah of tefillin is traditionally performed from dawn until before sunset.
- Positioning: The hand tefillin is placed on the left arm, leaning toward the heart, and the head tefillin is positioned above the forehead, centered between the eyes, from the hairline to where the soft spot (fontanel) of an infant’s skull used to be.
- Blessings and Interruptions: Sephardic Jews traditionally say only one blessing for both the hand tefillin and the head tefillin. However, if there is any interruption in the form of speaking between putting on the hand tefillin and placing the head tefillin, a separate blessing must be recited for the head tefillin.
- Kabbalistic Customs: Kabbalists have the custom of saying the blessing for the hand tefillin while seated, as they believe this action brings down the energies of the upper worlds.
- Silent Devotion: During the mitzvah of tefillin, it is forbidden to speak between putting on the head and hand tefillin, even refraining from responding to kaddish.
- Proper Knot Positioning: The knot of the head tefillin, shaped like a ד (Dalet), must be precisely centered at the back of the head.
- Respecting the Sacred Name: The Talmud emphasizes that one should not use the tefillin, which bears God’s name, as a personal designation.
Sources
- The Torah
- The Zohar
- Ben Ish Chai
- The Talmud
- Mythical Beliefs, Yosef Setareshenas