The Torah in Parashat Va’et’hanan (Debarim 6:8) presents the command to wear Tefillin: “U’kshartam Le’ot Al Yadecha, Ve’hayu Le’totafot Ben Enecha.” The Sefer Ha’hinuch, following the view of the Rambam, lists the Tefllin Shel Rosh and the Tefillin Shel Yad as two separate commands.
Like the Tefillin Shel Yad, the Tefillin Shel Rosh contains within it four portions of Biblical text: “Kadesh Li Kol Bechor” (Shemot 13:1-10); “Ve’haya Ki Yebi’acha” (Shemot 13:11-16); “Shema” (Debarim 6:4-9); and “Ve’haya Im Shamo’a” (Shemot 11:13-21). However, unlike in the Tefillin Shel Yad, in the Tefillin Shel Rosh these portions of text appear on four separate pieces of parchment, and each piece of parchment is inserted into a separate compartment in the box of the Tefillin.
These four sections are chosen because they put forth some of the most basic, fundamental principles of Judaism: Kabbalat Ol Malchut Shamayim (submitting to G-d’s authority); the belief in the Oneness of Hashem; remembering the miraculous Exodus from Egypt, which demonstrates G-d’s unlimited control over the universe, His ability to overturn the laws of nature, thus proving that He created the world; and the belief in divine providence. Due to the importance of these fundamental tenets, the Sefer Ha’hinuch writes, we are to wear these texts on our arms and heads – near our minds and heart – throughout the day.
The Sefer Ha’hinuch here clearly indicates that ideally, Tefillin should be worn throughout the day, and indeed, this was the practice long ago. However, the Hafetz Haim, in Bi’ur Halacha (Orah Haim 37), cites the Peri Megadim (Rav Yosef Teomim, 1727-1792) as commenting that strictly speaking, one fulfills the Misva of Tefillin by wearing Tefillin even for just a single moment each day. And nowadays, of course, we do not wear Tefillin throughout the day, as it is difficult to maintain all day the level of concentration and focus, and the standard of bodily cleanliness, that are required while wearing Tefillin.
The letter “Shin” is to appear on both sides of the box of the Tefillin Shel Rosh. On the right side, the “Shin” is formed with three legs, and on the left side, the “Shin” is formed with four legs. The straps of the Tefillin Shel Rosh pass through an area at the back of the box called the “Ma’abarta.” The straps are tied together in the back of the head, in a knot in the form of the letter “Dalet.” The Gemara in Masechet Hulin (9) comments that one of the things that every Torah scholar must know is how to tie the Tefillin straps in a knot the shape of the letter “Dalet.”
The Torah commands placing the Tefillin Shel Rosh “Ben Enecha” – “in between the eyes,” but the Sages understood that this refers not to top of the nose, which is actually between the eyes, but rather on the head, with the Tefillin centered such that it is parallel to the area between the eyes. Specifically, the Tefillin Shel Rosh should be placed on the spot on the head which is soft on a newborn infant’s head (an area known as the cranium).
As mentioned, the Sefer Ha’hinuch, following the view of the Rambam, lists the Tefillin Shel Yad and Tefillin Shel Rosh as two separate Misvot. This is in contrast to the view of the Ramban, who maintained that wearing Tefillin comprises but a single Misva, albeit one with two components. The Rogatchover Gaon (Rav Yosef Rosen of Dvinsk, 1858-1936) offered an insightful explanation for why the Rambam felt that these two obligations should be counted as distinct Misvot. The Torah formulates the requirements of the Tefillin Shel Yad and Tefillin Shel Rosh differently, commanding, “U’kshartam Le’ot Al Yadecha” – that we must “tie” the Tefillin Shel Yad upon our arms – “Ve’hayu Le’totafot Ben Enecha” – and that the Tefillin Shel Rosh must “be” upon our heads. When it comes to the Tefillin Shel Yad, we are commanded to perform the act of tying the Tefillin around our warms. But with regard to the Tefillin Shel Rosh, the Torah commands that the Tefillin should be upon our heads. The Rogatchover Gaon notes that these are two entirely different commands – one to perform an act of tying, and one to ensure that the Tefillin is in position upon our heads. Therefore, the Rambam counts these two obligations as separate affirmative commands.
The practical difference between “tying” the Shel Yad on our arms and “having” the Shel Rosh on our heads, the Rogatchover Gaon explains, arises in a case where one was already wearing Tefillin before the earliest time in the morning when the Misva can be fulfilled. In light of the distinction discussed above between the Tefillin Shel Yad and Tefillin Shel Rosh, it would appear that the person in this case would have to remove his Shel Yad and put it back on, but may leave his Shel Rosh. Since the Misva of Tefillin Shel Yad requires the act of tying, the individual must remove the Shel Yad so he can tie it on his arm during the time when the Misva is to be performed. The Misva of Tefillin Shel Rosh, however, requires simply having the Tefillin Shel Rosh on the head, and thus it can be fulfilled even if the person was already wearing the Tefillin Shel Rosh when the obligation took effect in the morning. (It should be noted that as far as practical Halacha is concerned, this is not necessarily the ruling that we follow.)
This Misva applies in all places and in all time periods. It is binding only upon males, because it falls under the category of “Misvot Aseh She’ha’zman Gerama” – affirmative commands that apply only in certain times, from which women are generally exempt. Tefillin is worn only during the day, and is not worn on Shabbat or holidays, and thus women are exempt from this obligation.
One who fails to wear Tefillin an entire day is considered to have neglected eight Biblical commands, as the Misva is mentioned four times, in each of the portions contained in the Tefillin Shel Yad and Tefillin Shel Rosh, for a total of eight commands.