In Parshas Bo, the Torah states, “And it shall be,” in the singular, referring to the Exodus from Egypt. Rashi therefore explains the word totafos according to the number of compartments, because the Exodus is mentioned in only two of the parshiyos. In our parsha, however, the Torah states, “And these words shall be,” in the plural, referring to the four parshiyos in which the mitzvah of tefillin is mentioned. Rashi therefore explains that tefillin are called totafos “because of the number of their parshiyos.”
Rashi comments on the verse (Devarim 6:8):
“‘You shall bind them as a sign upon your hand’—these are the tefillin worn on the arm. ‘And they shall be as totafos between your eyes’—these are the tefillin worn on the head. They are called totafos because of the number of their parshiyos: tat means two in the Katfi language, and pas means two in the Afriki language.”
We must understand: What new insight does Rashi provide by explaining that “upon your hand” and “between your eyes” refer to the hand tefillin and the head tefillin?
Additionally, at the conclusion of his commentary, Rashi explains that totafos signifies four. Seemingly, Rashi already explained this in Parshas Bo. There, however, he also offers another interpretation—that totafos is related to speech—while here he omits that interpretation.
Furthermore, why does Rashi state in Parshas Bo, “They are called totafos because they consist of four compartments,” whereas here he says, “because of the number of their parshiyos”?
The explanation is as follows:
In Parshas Bo, the Torah states, “And it shall be for you as a sign upon your hand,” in the singular, referring to the Exodus from Egypt. Rashi therefore explains totafos according to the number of compartments, because the Exodus is mentioned in only two of the parshiyos.
Consequently, it is impossible to say that the singular expression “and it shall be” refers to all four parshiyos. The Exodus is not mentioned in the parshiyos of Shema and Vehayah im shamoa, so they are not included in the singular expression, “and it shall be.” According to Rashi, until the fortieth year, the head tefillin contained four compartments in order to strengthen the remembrance of the miracle, but there were only two parshiyos.
In our parsha, however, the Torah states, “And these words shall be,” in the plural. This refers to the four parshiyos in which the mitzvah of tefillin is mentioned. Rashi therefore explains that they are called totafos “because of the number of their parshiyos.”
In Parshas Bo, the Torah states, “And it shall be for you as a sign…and as totafos.” The expression “and it shall be” refers to both the hand tefillin and the head tefillin, because they constitute one concept. Rashi therefore explains, “‘And as totafos between your eyes’—tefillin.” He does not say “the tefillin worn on the head,” because both are part of a single concept.
In our parsha, however, the Torah says, “You shall bind them,” regarding the tefillin worn on the hand, and “they shall be,” regarding the tefillin worn on the head. Rashi therefore distinguishes between them and emphasizes that they are two separate concepts.
The inner dimension of Torah explains that we find two effects produced by the mitzvah of tefillin:
First, the verse states, “All the peoples of the earth will see that the name of Hashem is called upon you, and they will fear you.” Because of this fear, there is no need for battle in the first place. This is accomplished through tefillin as a whole. In this respect, the hand tefillin are not an independent concept; they merely add strength to the effect of the head tefillin.
Second, through tefillin, the blessing given to those going to war is fulfilled: “He tears the arm”—through the hand tefillin—“even the crown of the head”—through the head tefillin. In this dimension, there is an actual battle, and the hand tefillin and head tefillin fulfill distinct functions.
In Parshas Bo, Moshe was expected to lead the Jewish people into Eretz Yisroel. The conquest was therefore meant to occur through a revelation from Above, similar to the Exodus from Egypt. Consequently, the Torah uses the singular expression, “And it shall be.” The result was intended to be, “They will fear you,” without any need for battle.
In our parsha, however, it had already been established that the Jewish people would enter Eretz Yisroel under Yehoshua and that the conquest would take place through actual battles. Tefillin therefore contain two distinct concepts: the hand tefillin and the head tefillin, as explained above. In such circumstances, self-sacrifice is necessary, for it affects all of a person’s faculties.
Chassidus explains that although the revelation from Above would have been loftier had Moshe brought the Jewish people into Eretz Yisroel, this itself is the reason that their entry took place through Yehoshua. The ultimate purpose is for the lower realm to be refined through its own efforts, rather than merely through a revelation from Above.
It is specifically through the service expressed by “He tears the arm,” through struggle and refinement, that evil is transformed, rather than merely subdued—ishapcha, not only iskafya.
This is why it was specifically in Mishneh Torah that the hand tefillin—yichuda tata’ah, the lower unity—were revealed as an independent concept. Although the hand tefillin are on a lower spiritual level than the head tefillin—yichuda ila’ah, the higher unity—they possess a unique advantage because of the refinement accomplished within the lower realm.
In Parshas Bo, there were only two parshiyos, corresponding to the intellectual faculties. Had the Jewish people entered Eretz Yisroel under Moshe, the principal service would have been through the intellect, and the emotions would have followed automatically from the intellect.
When the entry takes place under Yehoshua, however—the generation characterized by hearing—there must be a special emphasis on awakening the emotions. This is represented by the parshiyos of Shema and Vehayah im shamoa, which express the source of the emotions within the intellect.