1. The Mitzvah of wearing Tefillin

* This article is an excerpt from the above Sefer
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1. The Mitzvah:

It is a positive command in the Torah to wear Tefillin.[1] It incorporates two positive commands, one to wear the head Tefillin and the second to wear the hand Tefillin.[2] This double command is repeated in the Torah four times, and hence one who does not wear Tefillin transgresses eight positive commands.[3] [One is required to purchase Tefillin for this purpose, and if he cannot afford to do so then he must borrow a pair of Tefillin from others, as will be explained in Halacha 8 and Chapter 7 Halacha 1C.]One who only has one Tefillin, Shel Yad or Shel Rosh:[4] If one only has one Tefillin, whether only the Shel Yad or only the Shel Rosh, he is to wear the Tefillin that is available. A blessing is to be recited over the Tefillin.[5] The same applies in a case that both Tefillin’s are available, but one is unable to wear both of them due to reasons beyond his control [i.e. a head or arm injury], nevertheless he is to wear whatever Tefillin he is able, and recite a blessing over it.[6] In a case that one is only wearing the Shel Yad Tefillin he is to say the blessing of Lehaniach.[7] If one is only wearing the Shel Rosh, only the blessing of Al Mitzvas Tefillin is recited.[8] See Chapter 2 Halacha 5 for the full details of this matter!Which Mitzvah/Tefillin is greater-The Shel Yad or Shel Rosh:[9] Although both the Tefillin Shel Yad and Shel Rosh contain the same Parshiyos, nevertheless, the Tefillin Shel Rosh is of greater Kedusha and is more severe than the Tefillin Shel Yad.[10] The Tefillin Shel Rosh is the main Mitzvah of Tefillin.[11] [Various ramifications exist regarding this matter, as will be explained throughout the book.[12]]Which Mitzvah is greater-Tefillin or Mezuzah: The holiness of Tefillin is greater than the holiness of Mezuzah.[13] Furthermore, the Mitzvah of Tefillin contains an advantage over the Mitzvah of Mezuzah, being that it is a Mitzvah done to the physical body, and therefore receives precedence in being purchased over purchasing a Mezuzah, if one is unable to borrow Tefillin.[14]     
 

Q&A

When did the Jewish people first begin wearing Tefillin?[15]Some learn that starting from Matan Torah the Jewish people began to wear Tefillin with all four Parshiyos, as all four Parshiyos were told to them during the exodus.[16] Others, however, learn that until they received the Parshiyos of Shema and Vehaya [in Parshas Devarim, in the 39th year in the desert] they only wore the Parshiyos of Kadesh and Vehaya Ki Yeviacha, and accordingly, two of the compartments of the Shel Rosh remained empty throughout the 40 years.[17] May one wear two pairs of the same Tefillin?[18]It is forbidden to wear two pairs of the same Tefillin [i.e. two pairs of Rashi] due to the prohibition of Bal Tosif. Regarding wearing Rashi and Rabbeinu Tam simultaneously, see Chapter 4 Halacha 4A! 
______________________________[1] Michaber 25:5 and Tur 25 “Hashem commanded us to wear these four Parshiyos”; Admur 25:11; Sidur Admur [letter 2 in Raskin] “We were commanded to place the Tefillin”Is there a Mitzvah for one to write his own Tefillin? See Chapter 7 Halacha 1 in Q&A![2] The head Tefillin and arm Tefillin are listed as two separate Mitzvos of the 613. [Sefer Hamitzvos of Rambam Mitzvas 13 and 14] See Admur 26:1; Michaber 26:1 that a blessing is said individually on each Tefillin; Derech Mitzvosecha Mitzvas Tefillin p. 16bThe difference between the two Mitzvos: See Tzafnas Paneiach on Rambam Tefillin 4:4 and Likkutei Sichos 39:22 that the Mitzvah of the Shel Yad is to tie it on, while the Mitzvah of the Shel Rosh is to remain on the head.Other opinions: Some Poskim rule that both Mitzvos are listed as one Mitzvah. [Bahag; Implication of Zohar; See Likkutei Sichos 39:25][3] Menachos 44a; Rambam ibid[4] Admur 26:1; Michaber 26:1; Mishneh Menachos 32a; Ketzos Hashulchan 8:20[5] The reason: As each Tefillin is a separate Mitzvah and the two Tefillin do not invalidate each other when not worn together. [Admur ibid][6] Admur 26:2; Michaber ibid[7] Admur 26:5; Rama 26:2; This applies according to all.[8] Admur ibid according to second opinion; Siddur Admur who rules like this opinionOther opinions in Admur: The Ashkenazi custom is to recite two blessings when wearing the Shel Rosh even if he will not be wearing the Shel Yad. These blessings are 1) Lehaniach Tefillin and b) Al Mitzvas Tefillin. [Admur ibid and 25:23; Rama 25][9] Admur 25:14; 28:8; 32:1; 42:1; Michaber 42:1; See Likkutei Sichos 39:22 in legnth[10] The reason: As the Tefillin Shel Rosh contains four Batim and a Shin. [Admur 25:14] Thus, the majority of the name Shakaiy is on the head Tefillin, with the Shin by the Batim and the Daled by the knot, while the Shel Yad only has the Yud. [Admur 42:1; Rashi Menachos 34b][11] Admur 25:14; Tosafus Brachos 60b; See Likkutei Sichos 39:22 letter 5 for the novelty in the statement of Admur over that of Tosafus[12] These include: 1) Saying a special blessing over the Tefillin Shel Rosh. [Admur 25:14] 2) Not switching the Bayis of Shel Rosh for the Shel Yad. [Admur 42:1; Michaber 42:1] 3) To precede the writing of the Shel Rosh to the Shel Yad. [Admur 32:1][13] Admur 32:11[14] Admur 38:11; Michaber 38:12; Rama Y.D. 285:1; Yerushalmi Megillah[15] See Beis Elokim of Mabit Shaar Hayesodos 36; Panim Yafos Parshas Ki Savo; Artzos Hachaim 31; Mechzeh Avraham 1:30; Piskeiy Teshuvos 34 footnote 2[16] Rashba Menachos 34a; Sifri Parshas Eikev[17] Likkutei Sichos 9:11; Shut Divrei Yatziv Likkutim 5 in name of Divrei Chaim[18] Admur 34:4; Taz 34; Levush 34; Shaareiy Teshuvah 34:7

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