By the way i learn, the order of Rashi tefillen based upon remembering the oath sworn at Gilgal. The order of Rabbeinu Tam tefillen based upon remembering the oath sworn at Sh’Cem. Rashi: just as HaShem judged the Gods of Egypt, so too HaShem shall judge the Gods of Xtianity and Islam. Rabbeinu Tam: just as Israel restricted doing avodat HaShem to only when Israel “tohor” so too all generations this oath equally applies. Pardes ≠ four interpretations of text, but rather four operative lenses, each binding to different legal strata. Herein my sh’itta of learning explains the distinction between the Order of Rashi vs. Rabbeinu Tam tefillen. Bottom line: changing positive, negative Torah precedents unto Av time oriented commandments which require prophetic mussar as k’vanna neither adds nor subtracts from the Torah commandments. Understanding requires the skill by which a Talmud scholar can discern and distinguish between like and like.
The order of the Rabbeinu Tam groups the two “והיה” passages together in the middle, interpreting the Gemara’s description of the parshiot as “facing” each other in pairs. The kabbalah of פרדס divided into pars to match the loom warp/weft Halacha\Aggada opposing threads which weave the fabric of the culture and customs of the chosen Cohen people. The third category of mitzvot … halachot can ascend into Av, time-oriented Torah commandments through correct weaving of middot + kavvana; modes of Divine action apprehended as ruach, not hypostatized entities.
The Rabbeinu Tam interpretation of the Av Mishna of mesechta ברכות differs from the Rashi p’shat of 3 stars. P’log Ha-Minchah based upon rabbi Yehoshua’s interpretation that evening tefillah a “רשות” mitzva. Rabban Gamliel declared evening tefillah as an obligatory commandment. Yehoshua taught this tefillah as a מצוה רשות.
But based upon the Rabbeinu Tam p’log ha-mincha interpretation, a person can place Rabbeinu Tam tefillen at p’log ha-mincha with the “רשות” to affix the kre’a shma of ערבית to the Shemone Esrei of מנחה – since it still remains “day”. And have the k’vanna to affix tefillat ערבית to kre’a shma said prior to sleep – for sure 3 stars out which complies with how Rashi learn the opening Mishna of ברכות.
The 4 Parshaot within tefillen represent פרדס kabbalah. The pairs of דרוש\פשט affixed to T’NaCH Addada/Midrash. The pairs of רמז/סוד affixed to halachic precedents contained within sugyot to make a משנה תורה re-interpretation of the language of the Home Mishna – based upon different perspective “witness” viewpoints. Just as a blue-print front-top-side views present a different picture so too learning a precedent compared to גזרה שוו identical precedents in other Talmudic mesechtot/sugyot perceive the same idea – but viewed from a completely different perspective. Hence Torah common law, by viewing a Case through the lenses of multiple perspectives achieve different interpretations of the same simple original reading of Mishna which the Gemara thereafter comments upon by way of a style of difficulty/answer — prosecution\defense model for all common law lateral courts. Pshat only becomes “visible” when two sugyot share the same rotating middot configuration — like aligning rifle sights.
The “stars & bars” of the פרדס “Confederate-like Flag”, learns such a manner: A scholar counts the שם השם לשמה located throughout the Torah and NaCH Books of the T’NaCH in a revolving chariot mysticism wheel of the 13 tohor middot. Consequently, each separate sugya throughout Torah and NaCH has a unique order of tohor middot spirits. The שם השם together with its 13 middot – spirits, and not words. The חכמה how T’NaCH learns as a common law mussar system. פרדס inductive logic rejects Rambam’s Guide which reduces middot to rational categories and collapsing ruach into taxonomy. The boxes of tefillen like the wood and stone of the Beit Ha-Mikdosh, and the halachot in the Talmud function as a reification – Av/toldot substance vs. form complex reality, based upon the premise that HaShem not limited to empirical reality or dimensions. Something like how 19th Century Hyperbolic Geometry refuted Euclid’s 5th axiom of plain geometry.
These two sh’itto of tefillen can function simultaneously. I place one set for the arm and the 2nd set for the head at one davening domain. Torah prophets command mussar, NaCH does not teach history. Reform and Conservative Judaism perceive the Torah as an historical document or fossil discovered akin to German Protestant Higher Criticism. On Yom Kippur the Cohen Ha-Gadol pronounces the Name – based upon the precedent of blowing the shofar. Dedication of tohor middot from within the Yatrir Ha’Tov – spirits not words; air blown from the lungs but tohor spirits come from only the revelation of HaShem at Sinai – the Shekinah tohor spirits—modes of Divine action apprehended as ruach, not hypostatized entities. NaCH does not function as chronicle but as prophetic causality.
Despite the Torah speaking in the language of Man, learning the שם השם לשמה absolutely requires the הבדלה which separates HaShem and the Oral Torah middot as “רוח הקודש” spirits and not make a טיפש פשט of these Oral Torah middot restricted to something like the Rambam did with his egg-crate תרי”ג מצוות which ignores the Oral Torah codification of halachot within the Talmud as capable of making an aliyah through weaving prophetic mussar “p’shat” achieved by comparing Torah and NaCH sugyot sharing the same revolving set of middot (Divine Chariot – wheels within wheels) with one another and therein deriving the p’shat; similar to employing the two sights of a rifle to shoot a target down range.
Once a person aligns precedent Torah and NaCH sugyot with similar but different and other Torah and NaCH sugyot which contain the same Divine Chariot set of middot spirits only then can a person derive the down range p’shat. Through the other bar of רמז\סוד a Torah scholar can “weave” the prophetic mussar “p’shat” into the halacha and therein determine the k’vanna of doing halachot – that elevates this rabbinic mitzva unto a time oriented Torah commandment which requires חכמה/כוונה to change a תולדות secondary commandment or halachot unto a Av tohor commandment דאורייתא. Herein a Talmudic scholar employs Gemara halachot – elevated to tohor time oriented Av commandments to re-interpret the language of the Home Mishna as an Av tohor Torah time-oriented commandment..
This 3rd class of Torah mitzvot which the Rambam Sefer HaMitzvot failed to validate and acknowledge unifies all Written Torah commandments and all Talmudic halachic mitzvot as potential to rise to become Av tohor time oriented commandments – based upon the Rashi and Rabbeinu Tam tefillen. Hence to dedicate a Yom Tov Divine Name לשמה throughout the 6 days of chol shabbat the revelation of the Torah at Sinai inclusive of all Written Torah and Talmud Torah commandments. Herein explains how the B’HaG understands the חכמה כוונה of Av tohor time-oriented commandments.
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