Viewed through the perspective of peshat, this week’s parashah provides a far simpler psychological approach to understanding Tefillin:
“And it shall be to you as a sign upon your hand and as a remembrance between your eyes, in order that the law of the Lord shall be in your mouth, for with a mighty hand the Lord took you out of Egypt.” (Shemot 13:9)
This verse, which appears in the midst of many commandments intended to commemorate the Exodus, ties the mitzvah of Tefillin into the greater goal of recalling God’s miraculous rescue of our nation from Egypt. Is there anything specific to Tefillin that allows it to fulfil this function?
One fascinating idea that I read in an essay published several years ago in the Habura Pesach journal (which is currently being redacted, here) links Tefillin to symbolic practices in ancient Egypt which describes how
“In artistic depictions of subsequent campaigns, the Pharaoh is depicted adorned in sacred bracelets as he charges into battle against his enemies. These particular objects, often worn in the New Kingdom period by Pharaohs, were blessed in the names of various deities, especially Hathor who appeared in many stelae of Ramesside military propaganda as a protector of Pharaoh.Secondly, another important area to look for parallels for Tefillin is on the head of the Pharaoh. In battle, Ramesses II was often depicted wearing the common ritual item known as the Uraeus, a talisman shaped like the snake goddess Wadjet. Commonly placed in both the Pharaonic headdress, known as the nemes, and the Pharaonic battle helmet, the kherpes, the Uraeus acted as a talisman representing the divine mission of the Pharaoh, acting as the emanation of the divine on the earth. These objects would act as conduits between the ruler and the deities of Egypt, ensuring continued divine favor for the country.”
If this is all true, Tefillin could be another manifestation of a perspective popularized recently by Rabbi Dr Joshua Berman’s Ani Maamin, which sees many aspects of biblical symbolism and phraseology as deliberately utilizing an Egyptian style in order to maximize the ability of the Torah to communicate its messages to those who would first receive it. There seems to be something deeply ingrained within human nature which motivates people to publicise their allegiances and political views – think Star of David necklaces and yellow hostage pins. In light of the historical evidence quoted above, the Israelites would most likely have reflected this by attaching symbols to their arm and head.
This insight into ancient Egyptian practice may also impact on another significant debate among Rishonim explored in Talmud Reclaimed. The primary topic of the first section of the book is to investigate which aspects of the Oral Law are understood to have been transmitted immutably from Sinai, and which would have been developed by the sages and Sanhedrin in subsequent generations.
The details of the mitzvah of Tefillin represents a fascinating example in this discussion,
Two manuscripts of Ibn Ezra's commentary on the book of Shemot have reached us. In what is believed to be the earlier commentary, Ibn Ezra presents two possible interpretations of the words "And it shall be for a sign upon your hand and for totafot between your eyes". The first, which is consistent with Rashbam's position, understands the words metaphorically, requiring the Exodus to be constantly remembered as if it were written on our heads and arms. The second possible interpretation - that these signs refer to the commandment to physically don tefillin - was adopted by the sages. Therefore, continues Ibn Ezra, the initial explanation was annulled.
In Ibn Ezra's second manuscript, however, which is understood to have been produced later in his life, he appears to have reconsidered this position, simply stating "that which the sages have transmitted to us – to write parshiyot – is the truth". This implies that he understands the commandment to don tefillin as the original “true” meaning of the verse rather than a later addition.
Rambam, meanwhile, does not display any doubt on the matter, stating emphatically in the full version of his 13 Principles of Faith that the design of tefillin that we wear today “is itself the design that God communication to Moshe”.
If the Egyptian context cited above is indeed relevant, it would seem likely that the biblical verse does refer to an actual act of wearing Tefillin as a sign upon the body – as the law was transmitted to us by the sages. We might add that, given the fact that the early Israelites would have been deeply immersed in Egyptian culture, the Torah’s text did not need to elaborate in great detail as to what the “Totaphot” consisted of. While this might lend support to Rambam’s position that Tefillin as an actual symbolic attachment was transmitted from Sinai, it still remains to be understood why he believes that its specific forms of black boxes would have been part of this original Sinaitic teaching.
Find out more about Talmud Reclaimed: Philosophy and Theology in the Torah at www.TalmudReclaimed.com
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