9330 —הבסיס ההלכתי למבצע תפילין והתייחסות לפסיקת הרמב"ם במזוזה

Shalom u'Vrachah! [Sivan 5727] Regarding your comment about "Mivtza Tefillin" and what the Rambam wrote concerning the protection of mezuzah (Hilchot Mezuzah 5:4) – my appeal in this matter is to anyone who can act on it (even if there is doubt—see Shabbat 55a), and the general principle here is based on what is explained in many places. Among them: an explicit ruling in the Rambam himself in Hilchot Avodah Zarah (11:12 at the end) that it is permitted. In our case, it is explicit there in Hilchot Teshuvah (10:5 at the end) – that this is an obligation. Moreover, one who does not utilize this opportunity as required transgresses a positive Torah commandment of "Hocheach Tochiach" (rebuke your fellow), and is held responsible for those he did not bring to perform the mitzvah of tefillin (Hilchot Deot 6:7). See at length in Peirush HaMishnayot at the beginning of Chelek. There it says: "They encourage those who have not yet grasped the truth until they become like Avraham Avinu, peace be upon him, regarding this (that they perform the mitzvah for its reward) and strengthen their intention."

Furthermore—and this is essential: every day and time one puts on tefillin, he recites a blessing beforehand: "Who has sanctified us with His commandments and commanded us…" Through this, it is clear (and not just assumed) that he performs it for its own sake, even if he also intends personal benefit; regarding this, he is considered completely righteous (Pesachim 8b with Rashi and Tosafot). As for what the Rambam writes about mezuzah, there it says "they nullified the mitzvah" (and his addition "rather they did…" must be for emphasis. What Kesef Mishneh writes there is to explain what appears to be a contradiction in Rambam). Also note: in Rambam regarding mezuzah—the discussion concerns one performing the mitzvah; in our case—it concerns someone striving for another to put on tefillin. Much more could be said on all this.

[Regarding your comment about why tefillin is considered such a great mitzvah—its greatness relates to our Sages' statement that teshuvah is great because it prolongs life (Yoma 86b).]

This was published in "Tzaddik LaMelech," issue Zayin p. 357—from a facsimile of the original manuscript, and in Likkutei Sichos vol. 6 p. 276.

Regarding your comment about "Mivtza Tefillin": among army soldiers, which the Rebbe announced has a special merit—that it prolongs life and causes fear to fall upon Israel's enemies (as mentioned above at the endnote to letter #9,327). The above commenter referenced what Rambam wrote against those who make amulets from mezuzah.

For more detail see Sichas Chag HaShavuos and Parshas Beha'aloscha 5727 (Likkutei Sichos vol. 19 p. 121ff). Also Sichas Parshas Bereishis 5728 (Likkutei Sichos vol. 6 p. 271ff).

"Hocheach Tochiach"—Vayikra 19:17.

[Regarding your comment… Pesachim 8b)]—this section was added in Likkutei Sichos there.

Summary

The Rebbe teaches that encouraging others to put on tefillin fulfills a Torah obligation and should not be hindered by doubts or concerns about intent; even if personal benefit exists, performing mitzvos remains valid and praiseworthy.