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- The intentions/Kavana to have when putting on Tefillin:[1]
Upon putting on the Tefillin one is to have in mind that Hashem commanded us to write[2] the four paragraphs of Tefillin which contain the unification of Hashem’s name and the exodus in order to remember the miracles and wonders that Hashem did for us. These miracles express His unity and that He has the power and sovereignty to do in the upper and lower worlds as He sees fit. We were commanded to place the Tefillin by the arm corresponding to the heart, and by the head corresponding to the brain in order to subjugate the soul that is in the mind and also the desires and thoughts within the heart towards, the service of Hashem, as through donning Tefillin one remembers the creator and diminishes his pleasures. [From this wording it is implied that every single day upon wearing the Tefillin, one is to intend on both the Mitzvah to write the Tefillin and the Mitzvah to wear them. This is aside for the general intent that one must have prior to fulfilling any Mitzvah; that one must intend to perform it in order to fulfill the command of Hashem.[3] One who wears Tefillin without even this intent does not fulfill the Mitzvah at all.[4] One who wears the Tefillin in order to fulfill the Mitzvah of Tefillin, but without intending to do so with the above particular intent of subjugating the mind and heart and remembering G-d’s miracles, then although he has certainly fulfilled the Mitzvah[5], he has not fulfilled the Mitzvah in its proper fashion.[6] He is not fulfilling the true intent behind this Mitzvah, and is considered to fulfill the Mitzvah out of mere habit rather than of true religious fervor.[7] If one did not have the above intent in mind at the time of the blessing then he is to do so anytime while still wearing the Tefillin.[8]]
 Purity of soul while wearing Tefillin:[9] The wearing of Tefillin requires purity of soul. That one free himself from the bounds of his body and natural restraints. Reviewing chapter 41 in Tanya: It is customary to recite the beginning of chapter 41 in Tanya prior to Davening and wearing Tefillin, as instructs the Alter Rebbe in the above-said chapter.[10] Prior to the Bar Mitzvah, when the child is training in putting on the Tefillin, he should commit the above section of the chapter to memory.[11] A free translation of this section is recorded next: Summary of Chapter 41 in Tanya The necessity of arousing fear of Hashem in addition to arousing love: ·        One must always remember the beginning of Avoda and its root and source, which is fear of G-d. Although fear only motivates one not to transgress the commands, while love motivates one to actively perform the Mitzvos, nonetheless, it does not suffice for one to arouse only the feeling of love which leads one to perform good. ·        At the very least one must also arouse the natural fear which is hidden in the heart of every Jew. ·        This fear, is a fear against rebelling against Hashem, the King of all Kings. The fear is to be revealed in one’s heart or at least in one’s mind. How does one arouse this fear-The contemplations: ·        The fear is aroused through contemplating at least in one’s mind the greatness of Hashem, and His kingship which is the kingship of all worlds, the lower and higher worlds. How He fills all the worlds and encompasses all the worlds, as the verse states “The Heaven and Earth do I not fill.” ·        One is to also contemplate how Hashem left all the upper and lower worlds and designated His kingship specifically on the Jewish nation in general and on the individual Jew in particular, as every Jew is obligated to say to himself that for him the world was created. ·        One then also accepts upon himself the reign of G-d, that Hashem be king over him, and that he serve him and fulfill his wishes in all the services done by a servant to his master. Knowing of Hashem’s constant presence brings fear: ·        Behold, Hashem stands over a person as He fills the entire earth with His glory. Hashem contemplates the actions of the person as well as his thoughts and heart if he is serving Him properly. For this reason, one needs to serve Hashem with awe and fear like one who is standing before the king. ·        One is to ponder deeply into this matter and spend a lengthy amount of time on it as his mind and intellect is capable of doing, and as time permits, prior to learning Torah and performing Mitzvos. Such as, prior to wearing the Tallis or Tefillin, he is to contemplate this matter and arouse a fear of G-d.  Contemplating how the Or Ein Sof attaches to one’s soul through Torah and Mitzvos:·        Prior to learning Torah, or performing a Mitzvah, one should also contemplate how the Or Ein Sof which encompasses all worlds and fills all worlds and is represented in the supernal will, is invested in the letters and wisdom of Torah, or in the Tzitzis and Tefillin that he is wearing.·        Through learning Torah, or wearing the Tallis/Tefillin, one draws the light of G-d onto oneself, into the portion of G-d above that is in the body. This causes the G-dly soul to be incorporated and nullified within the light of G-d.The particular Kavana of the effect of Tefillin on the G-dly soul: ·        When wearing Tefillin one is to intend to incorporate the Chochmah and Bina of his G-dly soul within the Chochma and Bina of G-d, which is invested in the Parshiyos of Kadesh and Vehaya Ki Yeviacha ·        This intent is expressed in action through one not using his Chochma and Bina for anything other than G-d. ·        Likewise, one is to intend to incorporate the Daas of his soul, which includes Chesed and Gevura, and is ones love and fear, within the Daas of G-d which includes Chesed and Gevura, which is invested in the Parshiyos of Shema and Vehaya Im Shamoa. ·        This follows the ruling of Shulchan Aruch that the Tefillin are worn to subjugate the mind and heart. |
[1] Sidur Admur [letter 2 in Raskin]; Admur 25:11; Michaber 25:5; Tur 25; Ketzos Hashulchan 8:5; See Toras Menachem 1984 Bo 3rd of Shevat; This order follows the wording of the Siddur; In 25:11 Admur writes as follows [changes of dialect in bold]: “Upon putting on the Tefillin one is to have in mind that Hashem commanded us to write the four paragraphs of Tefillin which contain the unification of Hashem’s name and the exodus and [Hashem commanded us] to place the Tefillin by the arm corresponding to the heart and by the head corresponding to the brain in order to remember the miracles and wonders that Hashem did for us. These miracles express His unity and that He has the power and sovereignty to do in the upper and lower worlds as He sees fit. And one is to subjugate to Hakadosh Baruch Hu the soul that is in the mind and also the desires and thoughts within his heart towards the service of Hashem, and through donning Tefillin one will remember the creator who is blessed and diminish his pleasures.”
[2] Admur ibid; Siddur ibid; See Likkutei Sichos 17:188 and Sichos Kodesh 1968 1:382 that according to Admur one fulfills the Mitzvah of writing Tefillin upon wearing it.; See Chinuch Mitzvah 422 “We are commanded to write the four Parshiyos and wear them”
Other dialects: Some write that “that he commanded us to wear the four Parshiyos” [Tur and Michaber 25:5]
[3] See Admur 60:5
[4] If one does not have this intent, then he does not fulfill his obligation as explained in 60:5. [There Admur brings a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.] See Biur Halacha 60:4 “Veyeish Omrim”
Must one know what’s inside the Batim, and be aware of the existence of Parshiyos to fulfill his obligation? See correspondence of Rebbe with Rav Yitzchak Hutner, printed in Menachem Meishiv Nafshi under his name, in which Rav Hutner vehemently argued that the Mitzvah is not fulfilled if they are unaware of the existence of the Parshiyos, while the Rebbe constantly negated this claim saying that it is not necessary.
[5] See Admur 60:5; Michaber 60:4; 63:5; Rebbe in Likkutei Sichos 6:271, printed in Shulchan Menachem 1:114
[6] Bach 625; M”B 25:15; See Biur Halacha 60 “Yeish Omrim”; Ateres Zekeinim 25 “One who does not have this intent is considered as if he is wearing stones on his head and arm”; See Likkutei Sichos ibid and Likkutei Sichos 9:11
The reason: From the fact the verse states “Lemaan Tihyeh Toras Hashem Beficha” we learn that the main part of the Mitzvah is the intent. [ibid]
[7] See regarding Tzitzis: Biur Hagr”a 8; Ben Ish Chaiy Bereishis 1; Chesed Lealafim; Kaf Hachaim 8:32
[8] Piskeiy Teshuvos 8:18 regarding Tzitzis
[9] Beis Yosef 38
[10] See Tanya ibid “One is to ponder deeply into this matter and spend a lengthy amount of time on it as his mind and intellect is capable of doing, and as time permits, prior to learning Torah and performing Mitzvos. Such as, prior to wearing the Tallis or Tefillin”
[11] Igros Kodesh 11:340; 14:533; Shevach Yakar 37:7, p. 100