Explanation of Tefillin from the Torah

[Israel]

Someone once asked, "where is tefillin described anywhere in the Torah? Or are you guys just making it up?"

Tefillin is derived from the Torah according to several instructions. The following article helps clarify a few of the details:

from: http://www.shemayisrael.com/parsha/eylevine/5762reeh.htm

You are children to Hashem your God. You shall not cut yourselves and you shall not make a bald spot between your eyes for a dead person. For you are a holy people to Hashem your God and Hashem has chosen you for Himself to be a treasured people from among all the people on the face of the earth (Devarim 14:1-2).

Rashi explains that it was customary for the Amorites to cut themselves and make bald spots when a person died. The Torah here warns us not to follow this practice. It is noteworthy that the posuk uncharacteristically provides an explanation for this prohibition by explaining that we are a holy people and that Hashem has chosen us from among all the people of the earth. Why did the Torah here specifically elaborate on the uniqueness of the Jewish people? What is the connection between the holiness and uniqueness of the Jewish people to this specific mitzvah?

Chazal derive from this posuk the halacha that the tefilah of the head must be placed above the hairline. With regard to the tefilah of the head the posuk says that it shall be placed “between your eyes.” If we would interpret the posuk literally we would be required to place the tefilah of the head above the nose which is directly between the eyes. Yet chazal derived through a gezairah shaveh that just as the words “between your eyes” that are written in connection to making a bald spot must be interpreted to mean above the hairline because that is the only place where it is possible to make a bald spot, likewise, the words “between your eyes” that are written in connection to the position of the tefilah of the head are to be interpreted above the hairline. We may ask what homiletic message is the Torah conveying by teaching us the laws of tefilin through the prohibition of making a bald spot over the dead?

It is noteworthy that in contrast to the tefilah of the hand which is only described as a “sign,” the Torah has two different descriptions of the tefilah of the head. The Torah first says that it shall serve as a “remembrance” (Shemos 13:9).  However, the posukim later describes the tefilah of the head as a totafos (Shemos 13:16, Devarim 6:8, 12:18). This unusual word is interpreted to mean an object that has four separate and distinct compartments. The Gemara (Sanhedrin 4b) explains that the word totafos is a combination of two words, tat and pos. Tat in the Kaspi language means two and pas in the Afriki language means two. When the two are combined into the single word totafos it indicates a total of four compartments. What is the significance of the tefilah of the head being described as both a remembrance and a totafos?

The commentators explain that the tefilin of the head is symbolic of the hidden ways of Hashem. This is seen when Moshe asked to see the face of Hashem (Shemos 33:18). Hashem responded that he would only show His back but not His front. Chazal tell us that Moshe was shown the knot of Hashem’s tefillin. This indicates that the front would have been the tefilin themselves. Hashem, by not permitting Moshe to see it conveyed that the ways of Hashem are hidden and cannot be comprehend by man. Indeed, tefillin must be completely black. Black is a color that is symbolic of darkness and what is hidden from us. By wearing tefilin we express our faith that although we do not understand the ways of Hashem we have faith that all His ways are just and true. This is particularly relevant when dealing with death.

The above posuk teaches us that we may not follow in the ways of the Amorites. When an Amorite would lose a relative or friend they would rip out their hair and cut marks in their flesh. The pagan Amorites did not know how to deal with death or any tragedy for that matter. They lacked faith. As an expression of frustration they would rip out their hair and cut themselves. In contrast to the Amorites Hashem has commanded us to be faithful in dealing with death and tragedy that we cannot comprehend. As a symbolic expression of faith he has given us the mitzvah of tefillin. The two concepts of tefilah of the head correspond to the actions performed by the Amorites. In contrast to the making of bald spots Hashem has instructed us to place a remembrance on that same spot. In contrast to the marks the Amorites would make on their flesh Hashem has given commanded us to tie upon us the totafos. The halacha requires that the four compartments be clearly demarcated from the outside of the tefilah. Our symbols of faith stand in contrast to the marks of frustration of the Amorites.

We may now understand why the posuk concludes by mentioning the holiness and uniqueness of the Jewish people. The posuk says “And all the nations of the world will see that the name of Hashem called upon you and will fear you.” Chazal teach us that this refers to the tefilah of the head. The theme of this posuk is similar to the reason given for the prohibition of making bald spots and cuts, that being, the holiness and uniqueness of the Jewish people. Both here and in regard to tefilin the posuk conveys that what distinguishes a Jew from the rest of the world is his ability to have faith in Hashem even with regard to things that are beyond human comprehension.

[Pandora Patton]

Re: "you should not cut yourselves:" I believe, as do many others that this specifically prohibits tattoos. I believe Ha Shem does not want us to tattoo, ourselves and does not want to allow our children to as well. This may be controversial, but I believe it is His commandment.

Blessings

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Shalom Y'All

[Yosef L. Boleware, MRav]

 Shalom,

Once again I find myself offering unsolicited thoughts, so I hope no one takes offense.  You quoted a verse from V’yikra 19 (Leviticus) concerning “not cutting yourself” in regards to tattooing one’s body. Actually the verse is very clear, “You shall not make cuts in your body for the dead nor make any tattoo marks on yourselves. I am Adonai.” (quoting the NASB, verse 28). The passage from D’varim simply clarifies this earlier mitzvah.

 

Actually, these are two separate commands and the first one has been often been incorrectly interpreted to tell a woman she cannot pierce her ears. A teaching, in my opinion, that is faulty. Hope this in some way helps.

 

Yosef

[David Russell]

I read with interest the article sent by Israel from www.shemay.com
and also glad to discover another artistic resource,
newyorkjewishradio.com.
I was somewhat conflicted by the statement nearing the end of the
article strongly intimating that the Jewish person or people is given
more faith to comprehend things compared to someone of another nation.
Ideally the kingdom of priests are to come from the Jewish nation,
Exodus 19:5-6.
To assert because a people are chosen they are given immeasurably more
faith compared to the rest of the believing is quite concerning to me.
That does not square with Yeshua breaking down the middle wall of
partition, and certainly would challenge Shaul's words about there
being no bond nor free, male nor female, Jew nor Greek in terms of who
holds more status for all are = in and because of Yeshua.
David

[Rods Bobavich]

"To assert because a people are chosen they are given immeasurably more faith compared to the rest of the believing is quite concerning to me. That does not square with Yeshua breaking down the middle wall of partition, and certainly would challenge Shaul's words about there being no bond nor free, male nor female, Jew nor Greek in terms of who

holds more status for all are = in and because of Yeshua." - David

Sure it does David!!

In Yeshua we are grafted into __what?__ So we are no longer outside but included in __what?__ And we share in __what?__ So we become __what?__  >>> People of faith who hold to Yeshua and will not let go - just like our father Israel (Jacob)!!!

This is why we will not eat the sinew of the hip to this day. Is it because we remember the touch of the Holy One on anyone who would grab hold. This is why in Messiah there is neither Jew nor Greek, Slave nor Free, Man nor Woman. It doesn't mean that we dress unisex or spark revolts against our masters. It means that we are motivated to love Him in true obedience with radiant love and humility. It means that like Moses we too ask to see His glory - and He shows us a bit of it.

For the one grafted in he testifies against himself to say that he is not included in the fullness of Israel. If he is not shown to be a part of Israel has he been grafted in? But if he is grafted in is he any longer an outsider? Can a grafted branch maintain its identity in the tree from which it was taken? Does that branch gain sustenance from it's original roots or from the roots of Messiah? Of course the one grafted into Messiah has more faith - that's the most natural outcome of being grafted in. But the one who reject the roots of messiah has the same fate whether Jew or Greek.

Therefore, let us be careful in these days to be quick to cling to the roots of of Messiah and profess our faith that He alone is the rightful King who shall reign for all eternity on the thrown of David. Having the potential to faith let us be eager to walk that faith out with joy and humility. We are a part of Israel whether of Jew or Gentile origin. In Moshiach we are all in Moshiach together. Outside of Moshiach what shall we have faith in?

...Rods ;-)

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NOTE: Due to excessive travel and sporadic socialitus I do not check my email regularly or respond quickly. If you need immediate response call me. Sorry for this inconvenience...

[David Russell]

Rods, I agree with your perspective. So what you are saying based on
your reading of the article from shemayisrael.com is that once grafted
in no respecter of persons means then that to each is given a measure
of faith, but God is the giver of that measure so on one hand we
cannot know our fellow believer's unit of measure, or, perhaps each is
given similarly, but we still are not privvy to each other's measure?
I did not read the concluding sentences that way, but more in keeping
with the Jewish people being a kingdom of priests and therefore given
"more measure" than the goyim. On my part, it is probably a bit
arrogant to look at who has what, because ideally we should become
content with what it is we have - big, small, otherwise. Thanks for
the response. DR

[Rods Bobavich]

If the goy is NOT grafted completely there is nothing that he gains from his new identity. The goy-convert lost time in his old identity (thus to be a Jew is better in every way). However, his children also inherit the oracles of G-d leaving no difference between the convert and the native bloodline. But without that additional measure of faith we cannot do Torah.

This is why the goyim also pray the prayer "Baruch ata HASHEM for not having made me a gentiles." It is testimony of Hashem's complete transformation that has removed him from his previous bloodline identity. This is true just as the one in slavery prays "...for not having made me a slave". While the slave is in slavery he testifies of Hashem's deliverance. When we testify of Hashem's power we acknowledge His fullness and faithfulness to His own disregarding our current state.

For the goy who comes to Messiah it is important that he not consider himself any longer an outsider. He is no longer goy but has been grafted into Israel's fullness through Moshiach. Therefore, the measure of faith given to him increases and he is included al=long with Israel as if he were native. There is no distinction. He has become the fullness of Israel as he is born again into a new nation, a new heritage and a new covenant.

...Rods ;-)

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NOTE: Due to excessive travel and sporadic socialitus I do not check my email regularly or respond quickly. If you need immediate response call me. Sorry for this inconvenience...

[Pandora Patton]

AND...I know we all know this, but it behooves us to belabor the point to answer the Replacement Theologists...All believers are grafted INTO Israel and not Israel into the church. So many believers in Christ who are ignorant to that fact want to make Jewish believers into what they think is right, in other words, to eat pork, "because we are not under the law but under grace." But nowhere does God equate believing in Y'shua with food.

I believe that the vision Peter saw was not to specify that all foods were now legal for him, but to show him that it was OK to preach to and eat with the Goyim.

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Shalom Y'All

[Rods Bobavich]

Peter tended to agree with you Pandora ;-)

...Rods ;-)

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NOTE: Due to excessive travel and sporadic socialitus I do not check my email regularly or respond quickly. If you need immediate response call me. Sorry for this inconvenience...