196 —מחלוקת הספרדים והאשכנזים על הברכה לתפילין של ראש

B"H, 19 Elul, 5705.

Brooklyn.

Kevod haVavac"h iy"a nu"m etc. Hatamim Moharar"y Shochet.

Shalom u'Vrachah!

Your letter was received quite some time ago, and I ask your forgiveness for my delayed response due to many preoccupations. Here is my answer, in my humble opinion, with some details explained even though for you and your circle it may not be necessary. This is so that it fits the style of the journal intended also for those with only a basic knowledge of Chassidus. Please confirm receipt of this letter, and it is surprising that they are not participating in the Shalom Achim department. News from here will be conveyed through our friend iy"a nu"n Mr. Mendel.

Question: In Torah Or (by our master the Alter Rebbe) Parshas Shemos, discourse beginning "Vayomer Elav Hashem Mi Sam Peh" (section 66), it is written: "...Through the blessing of the mitzvah, the aspect of makif (encompassing light) is drawn down, and through the mitzvah itself comes the inner light... Therefore, regarding Tefillin Shel Rosh there is a dispute between Sephardim and Ashkenazim (see Shulchan Aruch Orach Chaim siman 28 se'if 5 and commentaries) whether to recite a separate blessing over it because the makif of Tefillin Shel Rosh is very lofty. Therefore, the Sephardic custom is not to recite a blessing since they hold that it is impossible to draw down that makif; but Ashkenazim hold that it can be drawn down." End quote. The question arises: according to this, how do we explain the law that if one interrupted between Tefillin Shel Yad and Shel Rosh he must recite a blessing on Shel Rosh? If it is impossible to draw down this light, then even if he interrupted he should not recite a blessing.

Rabbi Yitzchak Dubov Shochet Manchester, England

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Answer: The solution to your question can be prefaced by further explaining the dispute between Sephardim and Ashkenazim. At first glance one might interpret their views as follows: Ashkenazim hold that we recite a blessing on Tefillin Shel Rosh and thereby draw down the makif; Sephardim hold that we cannot draw down this makif so we do not bless since no makif descends. But in truth this is not so; even according to Sephardim the makif does descend—however they maintain that human action cannot effect its descent; rather it comes on its own from Above (it'aruta d'le'eila), as it is such a lofty light that human arousal cannot reach there—therefore no blessing is said. Ashkenazim hold that in this case human arousal does reach there, so a blessing must be said.

This matter is explicit in Shaar HaKavanot (Drushei Tefillat HaShachar Drush 2): "Through Tefillin Shel Rosh the world of Atzilus is rectified. However regarding its blessing there is a dispute: one master holds that even in Atzilus our actions must create its makif light—so we must bless also on Tefillin Shel Rosh to make its makif by our action; another master holds that Atzilus's makif...is not made by us but happens automatically because we lack power to do so." And with more explanation in Pri Etz Chaim Shaar HaTefillah chapter 85: "Through Tefillin Shel Rosh are rectified the three lower sefirot of Atzilus externally (b'chitzoniyut), for internally no rectification is needed since even in Beriah's internal aspect there is no grasp for kelipot; also Atzilus's external makif needs no rectification—it happens automatically so no blessing need be said over them; but some authorities say one must bless over them too—to draw down their makif by our action—and we have power to do so." End quote.

It can be said these three matters are interdependent: such an influence which we can draw down means human action has significance there and makes an impact. Since good deeds have positive impact above, bad deeds—sins—draw influence downward into negative realms (i.e., cause nurture for external forces). Lack of action causes lack of drawing down.

There are two types among things which come from Above on their own initiative: A) Matters which come entirely from Above regardless of preparation below—they descend everywhere whether fit or unfit; an example being thoughts of teshuvah which fall upon a person without any contemplation or preparation—even upon someone wicked. B) Matters which come from Above yet only descend where there is completeness below; but completeness does not force their descent—it merely allows for their possibility; when they do descend it's as a gift rather than necessity—an example being prophecy according to Rambam who writes (Hilchot Yesodei HaTorah ch.7 halachot 4-5): "All prophets do not prophesy whenever they wish but prepare themselves...and seek prophecy...even after preparing themselves sometimes prophecy comes upon them and sometimes not."

The makif light of Atzilus—even though as above according to Sephardim it descends automatically—is still only drawn when a Jew puts on Tefillin Shel Rosh; thus it's proven this belongs to category B above—only descending where there is completeness below.

This completeness which enables this makif light must have some connection to it since it's what allows its descent (just as with prophecy one must prepare oneself). Thus first one blesses over Tefillin Shel Yad thereby drawing down Atzilus's adjacent world Beriah's makif (as written by Arizal)—this serves as preparation (like preparing one's mind for prophecy); his intention in this blessing also includes Tefillin Shel Rosh—that Beriah's makif should prepare for Atzilus's makif (like seeking prophecy). All this relates to Atzilus's makif which then descends automatically afterward.

This applies when there was no interruption between putting on hand and head tefillin—but if one interrupted or only has head tefillin so completeness is lacking then he must bless over head tefillin itself. The intent isn't that his blessing forces Atzilus's makif to descend—for according to Sephardim that's beyond us—but rather through this blessing completeness comes about allowing for its possible descent afterward.

Summary

The Rebbe explains how both Sephardic and Ashkenazic customs regarding blessings over Tefillin Shel Rosh reflect deeper mystical principles about drawing spiritual influence from Above—sometimes through our actions directly, other times only when proper preparation exists below.