The Three Tefillin
of the Kabbalah
An Outline of Kabbalistic Halakhic Practices
By Rabbi Ariel Bar Tzadok
Copyright © 1996 by Ariel Bar Tzadok. All rights reserved.
As is known in all Orthodox Jewish circles, there are a number of different types
of Tefillin. The two most well known forms are named after the medieval Rabbis
who held one to be the correct practice over the other. These two great Sages,
(and the Tefillin named after them), are Rashi, and Rabbeynu Tam.
The only difference between these two orders of Tefillin is simply the order of the
Biblical passages written inside them. According to Rashi, the order of the
scripture passages within the Tefillin follows the order of how they appear in the
Bible. According to Rabbeynu Tam, the third passage, which is the Shema
Yisrael, should be place last, reversing the order of the third and fourth
passages. This difference of opinion as to the proper order of Tefillin did not start
with these Sages, nor does it end with them.
Jewish law dictates that the Tefillin of Rashi are the standard. It is thus Rashi
Tefillin that everyone wears today. However, Rabbeynu Tam Tefillin most
certainly did not go away. These other Tefillin are worn by a large number of
Torah observant men to this day, especially since the Kabbalah has revealed
what Rabbeynu Tam Tefillin truly are.
Prior to the days of the Ari'zal, and the revelation of the Kabbalistic meaning of
the Rabbeynu Tam Tefillin, pious Jewish men would be cautious to fulfill both
opinions regarding Tefillin. After all, one would be correct, and the other would be
as non-existent. But which one? Prior to the Kabbalistic revelation, no one knew
the answer to this question. So the custom arose that pious Jewish men would
wear two sets of Tefillin.
There were two practices as to how this was performed. The most common way
was for one to wear Rashi Tefillin during Shaharit (morning prayer service) until
the conclusion of the main body of the service, the Amidah and the following
supplications. After these prayers were recited one would take off the Rashi
Tefillin, and put on the Rabbeynu Tam Tefillin, wearing these until the completion
of the service.
The second practice was that both sets of Tefillin were made extremely small,
and were both worn at the same time throughout the entire morning prayer
service. This tradition is even recorded in the Code of Jewish Law, (Shulkhan
Arukh, Orah Haim 34:2-3) as being the correct practice. Yet, the author, Rabbi Yosef Karo, insisted that this practice is to be performed only by those who are well known for their pious behavior.
This tradition of wearing two sets of Tefillin simultaneously was not an innovation
of Rabbi Karo's. He was only quoting a precedent established by Sages in
previous generations. According to those Sages, one set of Tefillin was the right
one, and the other set was to be considered no more than superfluous straps.
Therefore, the wearing of two sets simultaneously was not anything controversial. Besides the Talmud clearly states (Menahot 34) that there is room on the head for two sets of Tefillin. Maybe the Sages of the holy Talmud were hinting at something, but then again maybe not.
Only a few years after Rabbi Karo wrote these directives in his Shulkhan Arukh,
his young contemporary, the Ari'zal revealed the Kabbalistic meaning behind
the Rabbeynu Tam Tefillin. The Ari'zal is believed to have received revelation
from Elijah the prophet himself that both orders of Tefillin were indeed correct,
and both sets needed to be worn in accordance to a special procedure.
The Ari'zal explained further that the Tefillin worn upon the head assist in
activating certain parts of the brain and mind, stimulating them to be sensitive to
the reception of aspects of the spiritual light. The Rashi Tefillin, the Ari'zal says
in Sha'ar HaKavanot, correspond to the sefirat Binah and assist the wearer in
receiving enlightenment from the "Mohin of Imma," which emanated from Binah.
The Rabbeynu Tam Tefillin have even a higher source. They correspond to the
sefirat Hokhma, and assist the wearer in receiving enlightenment from the "Mohin
of Abba," which emanated from Hokhma.
The two Mohin (brains), be they in the world of the sefirot, or in the head of man,
are meant to function together. Therefore, the Ari'zal revealed that the two sets
of Tefillin, which assist in brain and spiritual activity, also must be worn together.
The two sets are of equal importance. One is not as nothing, nor should the
sets be worn one after the other. Both must be worn together.
This practice, the Ari'zal says, is not simply for those who are known for their
piousness. Every Jewish man, regardless of his education or piety, should wear
two sets of Tefillin, together. This is the truth according to the Kabbalah. This is
the right way to wear Tefillin according to the Ari'zal, as revealed to him by Elijah.
The Kabbalah teache that the Sages of the Talmud knew this over a thousand years
before the Ari'zal was given the permission to publicly reveal this. Indeed, they did hint to this in Tractate Menahot.
Since the days of the Ari'zal many in the Sephardic communities, who have
adopted the Kabbalah as Jewish law, follow this practice. Although the two small
sets of Tefillin are harder to acquire, and much more expensive, they are,
nonetheless, the right way to wear Tefillin acording to the sacred, secret tradition.
Thus, the Kabbalah teaches that any true God fearing man should do everything
in his power to acquire these kosher Kabbalistic Tefillin.
For the afternoon service (Minha) the Ari'zal instituted another Kabbalistic
tradition. At Minha he would wear a set of large Rashi Tefillin called Shimusha
Rabbah. These Tefillin are to measure 4.5 cm, no more and no less. 4.4 cm is
not acceptable. The requirements of the exact size are important for the small
Tefillin of Rashi and Rabbeynu Tam are to measure 2.3cm and 2.2 cm
respectively. The Shimusha Rabbah has to be the exact size of the two of them
together. The Shimusha Rabbah Tefillin correspond to the sefirat Keter, the
source of Hokhma, and Binah.
These measurements were told to me personally by Rabbi Yitzhak Kaduri when I
was a student at the Kabbalistic Yeshiva Beit El in Jerusalem. The size of 4.5cm
is unusually larger than what is normally made and when we, the students of Beit
El, arranged to get our Shimusha Rabbah Tefillin a special mold had to be
formed to make them. It is important that anyone seeking Shimusha Rabbah
Tefillin make certain that they are the correct 4.5cm size and not 4.4cm.
Yes, the meticulousness of 1cm makes a big difference. With regards to the small Rashi
and Rabbeynu Tam Tefillin, these can be purchased, by special order, through
most Jewish bookstores. Shimusha Rabbah Tefillin might not be available
outside of Jerusalem.
Again, I wish to advise you of the importance of wearing Tefillin in the correct
Kabbalistic fashion. Although these Tefillin are a great expense, they are truly
worth whatever it takes to acquire them. Just remember, not all Rabbis are
aware of the Kabbalistic traditions. In our many sins, there are even some
Rabbis who do not accept Kabbalistic authority as the final word on Jewish law.
Rabbi Ovadiah Yosef, the great Sephardi legal authority of the previous generation is one of the modern Sages who does not accept Kabbalistic practice as legally binding.
He has gone on record calling for the wearing of Tefillin according to the pre-
Kabbalistic tradition.
While in all areas governing Jewish law, Rav Ovadiah's words should be heard, regarding those areas where the Kabbalah has spoken, it is the correct and wise thing
to pay heed to the Kabbalah, and not to Rav Ovadiah, or any other Jewish legal authority
who would contradict it. For Rabbi Yosef Karo, the author of the Shulkhan Arukh
has clearly stated (Beit Yosef, Orah Haim 141) that any law not specifically outlined in the Talmud is to be observed in accordance to the directives of the Kabbalah,
even if all the Rabbis disagree with what the Kabbalah says.
With regards to Jewish law, observance in accordance to the Kabbalah is
considered to be very special. This has been agreed to by all Sephardic Sages
since the days of the Ari'zal. Rav Ovadiah's intention, I am sure was excellent, and above reproach. Nevertheless, one who aspires to achieve holiness, Divine inspiration, and
enlightenment must observe Jewish law according to its highest, most spiritual form, i.e., according to the Kabbalah.
The Tefillin are referred to in the Torah as a "sign" between Israel and God.
Therefore, the proper observance of this commandment is extremely important.
They should be scrupulously observed as best as possible in accordance to
Kabbalistic tradition.
Shalom,
