In my last post, I described the two views concerning the order of the Torah passages in the Tefillin. Although most Orthodox Jews, even if they only wear RASHI's Tefiilin, are aware that there exists the alternative view of Rabbenu Tam, there are, in fact, other views of which most people are unaware.
One of the earliest written works on Tefillin, is the Shimusha Rabba by Rabbi Sar Shalom Gaon (ninth century). We are fortunate that this work has survived because it was deemed important enough by ROSH (fourteenth century) to be quoted in its entirety in his great commentary to the Talmud. The Shimusha Rabba's approach to Tefillin, is essentially what we know as RASHI's view, but with several stringencies not generally required by other sources. Most famous of these is his requirement that the minimum size of the Tefillin is "two fingers by two fingers" (about 4 cm), whereas other authorities saw no particular size as significant.
In the writings of the great Kabbalist, Rabbi Isaac Luria (the ARI), which were actually written down by his disciples, especially Rabbi Hayyim Vital, we read the following (which is quoted on three separate occasions) "My teacher, the ARI, wore for the morning service RASHI and Rabbenu Tam tefillin together. At the afternoon service, he wore only Rabbenu Tam's, until he made for himself Tefillin of Shimusha Rabba, two fingers by two fingers, and said that they count as both views together". I have described earlier how the teachings of the ARI, recorded by his closest disciple, Rabbi Hayyim Vital, didn't reach Europe until the mid 18th century, or two hundred years after they were written. The ARI was famous, however, through the writings of Rabbi Israel Sarug, who brought the teachings of the ARI to Europe in a very different form than that of Rabbi Hayyim Vital. It is a mystery which still puzzles historians as to what, if any, his connection was to the ARI.(There are several theories). All the great European Kabbalists were his disciples, which accounts for many differences between European and Middle Eastern Kabbalah. Rabbi Sarug states that Shimusha Rabba is actually RASHI's BACKWARDS. That is, the same order as RASHI, but placed in that order from the perspective of the WEARER, rather than of someone looking at him. There was, in fact, a similar view (RAAVAD) that agreed with Rabbenu Tam, but backwards. So, according to Rabbi Sarug, there are actually FOUR kinds of Tefillin; RASHI, Rabbenu Tam, Shimusha Rabba and RAAVAD. They represent four different permutations of the Divine Name. But whereas the first two are for everyone, the latter two are for spiritually evolved people only. This is, in fact, the practice of many Hasidic Rebbes.
The Middle Eastern Kabbalists understood the Tefillin of Shimusha Rabba to be identical to RASHI's, only larger and with care given to certain other details. Then how do they equal the two views together? And why not wear them in the morning instead of the two pair? These Kabbalists understood, as I have previously indicated, that RASHI's and Rabbenu Tam's represent, respectively, the female and male consciousness. Shimusha Rabba represents the consciousness of Arich Anpin; a force beyond male and female, which at once is their common source, and which is the ultimate result of their unification. (Those familiar with Daoist thought will immediately recognize the similarity with Taiji, Yin and Yang). Only after having experienced both consciousnesses, can we rise to the perception of their ultimate Unity. In Israel, there are several synagogues where all the men pray the afternoon service wearing these tefillin. In many other synagogues one may find several men doing this, even if most do not. If one goes to the Kotel on any weekday, one will see scores of Kabbalists praying the afternoon service during the last moments before sundown wearing these Tefillin. Here in the U.S., these ideas are little known, except in some Sepharadic circles.Once, I was once in Brooklyn, and saw that I would not make it home before sundown. I stopped at a Syrian synagogue, and asked the gentleman in charge if it would make anyone uncomfortable if I prayed the service with Tefillin (not usually done). He smiled and said "Did you forget to put them on on the morning. or are you on the ARI plan?"
The symbolism here is clear. When a man and woman marry, they are, hopefully, in love. The first years of marriage are basically a "dance", learning how each functions physically, emotionally and spiritually. There reaches a point in every good marriage, where there are no linger two, but their hearts beat as one. They have transcended the limiting gender models. Although it is the same marriage as it was, it gets a whole new meaning. Passion, desire,needs have turned to gold! Shimusha Rabba Tefillin are physically RASHI's, but, towards the end of the day, they comprise both, transcending both, and giving greater meaning to each. So it is on the human level, so it is on the level of the Divine.
One of the earliest written works on Tefillin, is the Shimusha Rabba by Rabbi Sar Shalom Gaon (ninth century). We are fortunate that this work has survived because it was deemed important enough by ROSH (fourteenth century) to be quoted in its entirety in his great commentary to the Talmud. The Shimusha Rabba's approach to Tefillin, is essentially what we know as RASHI's view, but with several stringencies not generally required by other sources. Most famous of these is his requirement that the minimum size of the Tefillin is "two fingers by two fingers" (about 4 cm), whereas other authorities saw no particular size as significant.
In the writings of the great Kabbalist, Rabbi Isaac Luria (the ARI), which were actually written down by his disciples, especially Rabbi Hayyim Vital, we read the following (which is quoted on three separate occasions) "My teacher, the ARI, wore for the morning service RASHI and Rabbenu Tam tefillin together. At the afternoon service, he wore only Rabbenu Tam's, until he made for himself Tefillin of Shimusha Rabba, two fingers by two fingers, and said that they count as both views together". I have described earlier how the teachings of the ARI, recorded by his closest disciple, Rabbi Hayyim Vital, didn't reach Europe until the mid 18th century, or two hundred years after they were written. The ARI was famous, however, through the writings of Rabbi Israel Sarug, who brought the teachings of the ARI to Europe in a very different form than that of Rabbi Hayyim Vital. It is a mystery which still puzzles historians as to what, if any, his connection was to the ARI.(There are several theories). All the great European Kabbalists were his disciples, which accounts for many differences between European and Middle Eastern Kabbalah. Rabbi Sarug states that Shimusha Rabba is actually RASHI's BACKWARDS. That is, the same order as RASHI, but placed in that order from the perspective of the WEARER, rather than of someone looking at him. There was, in fact, a similar view (RAAVAD) that agreed with Rabbenu Tam, but backwards. So, according to Rabbi Sarug, there are actually FOUR kinds of Tefillin; RASHI, Rabbenu Tam, Shimusha Rabba and RAAVAD. They represent four different permutations of the Divine Name. But whereas the first two are for everyone, the latter two are for spiritually evolved people only. This is, in fact, the practice of many Hasidic Rebbes.
The Middle Eastern Kabbalists understood the Tefillin of Shimusha Rabba to be identical to RASHI's, only larger and with care given to certain other details. Then how do they equal the two views together? And why not wear them in the morning instead of the two pair? These Kabbalists understood, as I have previously indicated, that RASHI's and Rabbenu Tam's represent, respectively, the female and male consciousness. Shimusha Rabba represents the consciousness of Arich Anpin; a force beyond male and female, which at once is their common source, and which is the ultimate result of their unification. (Those familiar with Daoist thought will immediately recognize the similarity with Taiji, Yin and Yang). Only after having experienced both consciousnesses, can we rise to the perception of their ultimate Unity. In Israel, there are several synagogues where all the men pray the afternoon service wearing these tefillin. In many other synagogues one may find several men doing this, even if most do not. If one goes to the Kotel on any weekday, one will see scores of Kabbalists praying the afternoon service during the last moments before sundown wearing these Tefillin. Here in the U.S., these ideas are little known, except in some Sepharadic circles.Once, I was once in Brooklyn, and saw that I would not make it home before sundown. I stopped at a Syrian synagogue, and asked the gentleman in charge if it would make anyone uncomfortable if I prayed the service with Tefillin (not usually done). He smiled and said "Did you forget to put them on on the morning. or are you on the ARI plan?"
The symbolism here is clear. When a man and woman marry, they are, hopefully, in love. The first years of marriage are basically a "dance", learning how each functions physically, emotionally and spiritually. There reaches a point in every good marriage, where there are no linger two, but their hearts beat as one. They have transcended the limiting gender models. Although it is the same marriage as it was, it gets a whole new meaning. Passion, desire,needs have turned to gold! Shimusha Rabba Tefillin are physically RASHI's, but, towards the end of the day, they comprise both, transcending both, and giving greater meaning to each. So it is on the human level, so it is on the level of the Divine.
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