The Significance And Joy Of Wearing Tefillin

The Zohar states: “Happy is the man who wears tefillin and knows its reason” (1:139a). What is the purpose of tefillin, and why are we happy when we know it?

Yetzias Mitzrayim and Mitzvah Observance 

Parashat Bo recounts the story of Yetzias Mitzrayim. But it also introduces several mitzvot. While most mitzvot were given at Sinai, many commandments intended to commemorate Yetzias Mitzrayim appear in Parashas Bo, both immediately before and after the Exodus. Tefillin is among these mitzvot.

Parashas Bo concludes with a set of mitzvot that remind us of how Hashem took us out of Mitzrayim, mentioning tefillin twice (Sh. 13:9, 16). Tefillin are emphasized because they serve as the most personal and constant reminder of the Exodus. They contain the two passages from Parashas Bo that describe Yetzias Mitzrayim and are ideally worn throughout the day, every day.

Sefer Devarim adds two additional parshiyot to the tefillin, parshiyot that describe the importance of mitzvah observance. Together, the four parshiyot remind us of both Yetzias Mitzrayim (Bo) as well as the responsibility to fulfill mitzvot that the Exodus generated (Devarim).

Ot: Our Relationship with Hashem

Tefillin also hold additional significance because the Torah refers to them as an ot, a sign (Ibid.). This designation is more central to tefillin than to any other mitzvah. The Torah calls tefillin an “ot” four times, more than the total number of times it uses this term for all the other mitzvot combined.

Additionally, the Torah asserts that tefillin enable Torah to be “in our mouths” (Ibid.). This assertion raises two questions: What are tefillin a sign of, and how do they facilitate Torah to be in our mouths?

The Rishonim explain that tefillin signify both Hashem’s existence and our relationship with Him. While all mitzvot originate from Hashem and remind us of His existence, the mitzvot described as ot: milah, Shabbat, and tefillin, are unique in that they signify our relationship with Him. This relational aspect of tefillin explains why we recite pesukim from Hoshea (2:21–22) describing our betrothal to Hashem while wrapping the tefillin straps around our fingers. Placing the tefillin around our fingers, like a marriage ring, symbolizes our connection to Hashem.

Tefillin differ from other signs in that we actively define our bodies with them each day. The ot of Shabbat, on the other hand, is non-physical and achieved by passively emulating Hashem. Although the mitzvahof milah, like tefillin, is fulfilled through action on the body, it is constant and intended to be ingrained before we reach an age of awareness. In contrast, we don tefillin anew each day throughout our lives.

Tefillin are also unique in that they explicitly articulate our relationship with Hashem. While milah and Shabbat associate us with Hashem, they do not actually state this point. The parshiyot in tefillin make this point clear: they describe how Hashem initiated our relationship (Bo) and detail our obligation to reciprocate by accepting Him as our G-d, loving Him, and fulfilling His commandments (Devarim).

Chazal teach that Hashem also partakes in the ot of tefillin by wearing His own pair (Ber. 6a). We both wear tefillin because they represent our mutual relationship: His tefillin describe His special relationship with us, just as ours express our commitment to Him.

The symbolism of tefillin in representing our relationship with Hashem holds significance for both ourselves and others. The Rambam explains that tefillin, along with mezuzah and tzitzit, remind us of Hashem’s presence and help steer us away from sin (Mezuzah 6:13). Worldly activities can distract us from what is truly significant. Tefillin, tzitzit, and mezuzah serve as reminders of Hashem and the importance of living properly by following His directives.

Tefillin also publicly signify our relationship with Hashem. The Gemara (Ber. 6a) explains that when other nations see tefillin on our heads, they are intimidated because they recognize that “Hashem’s Name is called upon us” (Dev. 28:10). Similar to the Kohen Gadol and others who identify themselves by what they wear on their foreheads, we use the tefillin on our heads to identify ourselves as Hashem’s people.

On Our Arms

Of course, we wear tefillin on our arms as well, and it is specifically this tefillin that the Torah refers to as an ot. Why do we wear them specifically on our arms, and, considering that they are worn on our upper arm and thus not seen by others, how do they serve as a sign?

Next to the Heart

The Gemara (Men. 37b) explains the ot as directed to ourselves, and associates the tefillin on our arms with our hearts, towards which we tilt this tefillin. Like the tefillin on our heads, which aim to focus our thoughts on Hashem and His mitzvot, the tefillin on our arms seek to channel our hearts’ desires in the same way.

This association is supported by the two tefillin parshiyot from Sefer Devarim (6:6–8, 11:18), both of which juxtapose placing tefillin on our arms to the goal of placing mitzvot on our hearts. Although we cannot physically place anything on our hearts, we approximate this by tying the parshiyot that describe this goal to the inside of our arms, facing our hearts. The proximity of the arm to the heart, and the head to the mind, is intended to help us integrate our ideas into the thoughts and desires associated with these organs.

The Arm Itself

In addition to its proximity to the heart, the arm itself holds independent significance. We see this from the two tefillin parshiyot in Parashat Bo, both of which mention the arm without referencing the heart. These parshiyot reinforce the arm’s importance by explaining that we don tefillin on it to commemorate the “strong arm” with which Hashem took us out of Mitzrayim.

Why is the strength of Hashem’s arm of specific importance, and what significance does this have for our own arms, on which we place the tefillin?

Many Meforshim explain that tefillin are intended to shape our perspective on what we accomplish with our arms. They counteract our tendency to attribute success to the “strength and might of my arm” (Dev. 8:17). By placing tefillin on our arms, we remind ourselves of Hashem’s arm, which brought us out of Mitzrayim and is likewise responsible for our ongoing success.

The role of tefillin in reminding us of Hashem’s involvement in our success explains Chazal’s association of tefillin with Avraham’s words to the King of Sodom after his military victory over the four kings. In response to the king’s suggestion that Avraham take the spoils of war, Avraham raised his arms heavenward and declared that he would not take even “from a string to a strap” (Ber. 14:22–23). 

Avraham refused the spoils because he rejected the king’s perspective on the victory. While the king viewed Avraham as the victor and deserving of the spoils, Avraham raised his arms heavenward to demonstrate that he regarded Hashem as the true source of his success. He therefore refused to take any spoils, lest anyone attribute the victory to him. Like the Jews Hashem assisted at Yericho, who were prohibited from taking the spoils (Yeh. 6:17–19), Avraham recognized Hashem as the victor and declined to accept them.

The Gemara (Sot. 17a) teaches that Hashem granted us the mitzvah of tefillin as a reward for Avraham’s declaration. By donning tefillin, we, like Avraham, attribute our success to Hashem. Placing tefillin on our arms recalls Avraham’s act of raising his arms heavenward. Both actions reflect our recognition of Hashem’s supportive arm from above.

Chazal make a second connection between tefillin and war: they cite speaking between donning tefillin on the arm and on the head as an example of a small sin that exempts one from battle (Sot. 44b). War requires the perspective gained by linking the tefillin on our arms to those on our heads. We should define the actions of our arms through the beliefs of our mind and recognize that Hashem is the source of our success, especially in times of war.

Source of Our Own Strength

Chazal further explain that those who wear tefillin gain additional strength (Men. 43b). This explanation raises the question: Where does this strength originate?

Obviously, our abilities ultimately emanate from Hashem, but only when we acknowledge this reality. The message of tefillin is not that we are weak, but that our strength derives from Hashem. We place tefillin on our arms to commemorate the strong hand Hashem used to free us from Mitzrayim because He empowers our arms.

The strength we gain from wearing tefillin explains why they facilitate Torah learning, which the Torah describes as enabling Torah to “be in our mouths.” Torah study can be daunting due to its vastness and complexity, leading many to question whether mastery is attainable. Tefillin remind us of the strength and ability Hashem provides, and wearing them makes us worthy of this blessing.

We can now appreciate why wearing tefillin and understanding its purpose should bring us happiness. Recognizing the strength that tefillin gives us should inspire and uplift us.

May this understanding inspire us to don tefillin carefully and properly each day, appreciating the symbolism and the strength they provide for learning Torah and confronting challenges. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.