See: Igros Kodesh, vol. 11, no. 3745, section 2.
In the Alter Rebbe's Shulchan Aruch: Orach Chaim, Siman 32, seif 62.
1. The Pursuit of Larger Tefillin Batim
Many are now seeking to obtain larger tefillin—phylacteries, as there is a sense that the current ones in use are somewhat small. This pursuit is rooted in the traditions from the period of the Go'onim—early authorities, who established a standard for the minimum size of the tefillin batim—the boxes of the tefillin. According to their ruling, the boxes should measure two fingers by two fingers. This measurement has become a point of reference for those striving to fulfill the mitzvah in an optimal manner.
2. Debate Over Which Part Requires Measurement
A significant question arises regarding which part of the tefillin this two-by-two finger measurement applies to. Some opinions maintain that it refers specifically to the titura—the base or lower section of the box, rather than to the main body of the batim. However, authorities such as the Pri Megadim, whose views were brought by later commentators, interpret this requirement as referring directly to the actual box itself—the main part of the batim. This interpretation is further supported by sources like the Rosh and others, who discuss these measurements in relation to the primary structure of the tefillin.
3. The Rebbe’s Analysis and Respect for Tradition
In one of his letters, the Rebbe addresses this issue by referencing how one should read and understand statements in works like Shulchan Aruch and other halachic texts. He notes that when reading these sources straightforwardly, it appears that they refer to all parts of the tefillin as requiring proper sizing. The Rebbe raises questions about what practical steps should be taken and how one should act when faced with different traditions regarding tefillin size.
4. The Role and Value of Minhag Avot—Ancestral Custom
The Rebbe highlights an important principle: sometimes people follow certain customs simply because they have inherited them from their parents or community. These ancestral traditions—minhag avot—carry significant weight and are worthy of respect. One should not seek to uproot another’s tradition lightly, especially if it has been passed down through generations. If someone wishes to adopt a different custom on their own initiative, that is another matter entirely, but there is no justification for disparaging or dismissing another’s established practice.
5. The Sanctity and Preparation of Tefillin
Another aspect discussed concerns how much care and preparation goes into making tefillin. There is a tradition that during their manufacture, the name of Hashem appears twenty-one times within them (?). This underscores both their sanctity and the meticulousness required in their creation.
6. Respecting Different Practices Regarding Tefillin Use
The Rebbe points out that even if someone does not personally follow a particular custom regarding tefillin—for example, a specific way they are worn or prepared—it is still appropriate to show respect for those who do uphold these customs. While he himself may not utilize certain practices mentioned in various letters or responsa, he emphasizes that it is understood these customs deserve great respect due to their connection with longstanding tradition and reverence for mitzvot.
7. Concluding Thoughts on Honoring Minhagim
Ultimately, there are many aspects related to tefillin where different communities or individuals have developed unique customs over time. It is important to approach all such practices with respect and honor, recognizing both their halachic basis and their role in preserving Jewish continuity across generations.