Entering Jewish Prayer by Reuven Hammer
*Teffilin are not merely a sign of subservience. There is more than that in our relationship with G-d. The Sh’ma, which is the acceptance of G-d’s kingship over us begins with the word ‘love" Deuteronomy 6:5.
The teffilin too represent the intimacy of love and affection. The straps wound around the fingers remind us of a wedding band, and the seven windings around the arm have been taken as symbolic of the seven wedding blessings.
Donning the teffilin, the Jew assumes the role of G-d’s bride and pledges eternal faithfulness and love to Him.
The tefillah for the hand is put on first. Right handed people put it on the left arm, left-handed people put it on the right arm. The box is placed on the upper arm facing the heart, thus symbolizing that one’s strength and one’s thoughts are dedicated to G-d.
*By the period of the Second Temple, no later than the 3rd century B.C.E., teffilin similar to our were worn.
*Gradually the wearing of tzit-tzit became a male practice, although it was never actually forbidden to women.
*1st two sections, Exodus 13:1-10 and Exodus 13:11-16 were chosen because they contain verses that could be seen as referring to teffilin. This follows the commandment to observe the Feast of Passover, but it was understood by the Sages as further referring to writing the passage itself and placing it on one’s person. The purpose is so that it may serve as a sign and a reminder of G-d’s redemptive actions: see Exodus 13:16.
The third and fourth passages, Deuteronomy 6:4-9 and 11:13-21 are also the first and second sections of the Sh’ma. They too repeat the command to write these words so that they may serve as a sign of our relationship to G-d. This all four passages were selected because they contain the verses that were interpreted as meaning that the words of Torah are to be worn on the head and hand and explain the significance as being signs of the unique relationship between G-d and Israel and the dedication of our lives to His service. This dedication, Kabbalat Ol Malchut Shamayim (taking upon oneself the yoke of G-d’s kingship) is expressed verbally through the recitation of the Sh’ma.
The strap is then wound around the arm 7 times and the remainder is wound temporarily around the palm.
The tefillah for the head is then placed on the head, the box of the forehead near the hairline and the two straps hanging down in front of the chest. Another blessing is then recited, which concludes with the words "…and commanded us concerning the commandment of teffilin. (al mitzvat teffilin). This is followed by the same response spoken during the Sh’ma: "Blessed is the Name of His glorious majesty forever and ever."
Thus our attention is focused on the connection between the teffilin and the Sh’ma, and on the idea that wearing teffilin is another way of accepting the Kingdom of G-d.
The strap is then unwound from the palm and wrapped three times around the middle finger and once around the fourth finger, reminiscent of a wedding band, and the remainder is wound around the hand to form a " Shin". When taking the teffilin off, the reverse procedure is followed. Both when putting them on and when taking them off, one stands in order to communicate their importance.
*Teffilin are not merely a sign of subservience. There is more than that in our relationship with G-d. The Sh’ma, which is the acceptance of G-d’s kingship over us begins with the word ‘love" Deuteronomy 6:5.
The teffilin too represent the intimacy of love and affection. The straps wound around the fingers remind us of a wedding band, and the seven windings around the arm have been taken as symbolic of the seven wedding blessings.
Donning the teffilin, the Jew assumes the role of G-d’s bride and pledges eternal faithfulness and love to Him.
The tefillah for the hand is put on first. Right handed people put it on the left arm, left-handed people put it on the right arm. The box is placed on the upper arm facing the heart, thus symbolizing that one’s strength and one’s thoughts are dedicated to G-d.
*By the period of the Second Temple, no later than the 3rd century B.C.E., teffilin similar to our were worn.
*Gradually the wearing of tzit-tzit became a male practice, although it was never actually forbidden to women.
*1st two sections, Exodus 13:1-10 and Exodus 13:11-16 were chosen because they contain verses that could be seen as referring to teffilin. This follows the commandment to observe the Feast of Passover, but it was understood by the Sages as further referring to writing the passage itself and placing it on one’s person. The purpose is so that it may serve as a sign and a reminder of G-d’s redemptive actions: see Exodus 13:16.
The third and fourth passages, Deuteronomy 6:4-9 and 11:13-21 are also the first and second sections of the Sh’ma. They too repeat the command to write these words so that they may serve as a sign of our relationship to G-d. This all four passages were selected because they contain the verses that were interpreted as meaning that the words of Torah are to be worn on the head and hand and explain the significance as being signs of the unique relationship between G-d and Israel and the dedication of our lives to His service. This dedication, Kabbalat Ol Malchut Shamayim (taking upon oneself the yoke of G-d’s kingship) is expressed verbally through the recitation of the Sh’ma.
The strap is then wound around the arm 7 times and the remainder is wound temporarily around the palm.
The tefillah for the head is then placed on the head, the box of the forehead near the hairline and the two straps hanging down in front of the chest. Another blessing is then recited, which concludes with the words "…and commanded us concerning the commandment of teffilin. (al mitzvat teffilin). This is followed by the same response spoken during the Sh’ma: "Blessed is the Name of His glorious majesty forever and ever."
Thus our attention is focused on the connection between the teffilin and the Sh’ma, and on the idea that wearing teffilin is another way of accepting the Kingdom of G-d.
The strap is then unwound from the palm and wrapped three times around the middle finger and once around the fourth finger, reminiscent of a wedding band, and the remainder is wound around the hand to form a " Shin". When taking the teffilin off, the reverse procedure is followed. Both when putting them on and when taking them off, one stands in order to communicate their importance.
