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רש”י כותב (מנחת ל”ד ע”ב) דתפילין של ראש קדושתו חמור משל יד משום
שרובו של שדי נעשה (בקשר) בשל ראש שי”ן דל”ת אבל בשל זרוע אין אלא יו”ד
I dont understand?
If it is the Shin, Daled and Yud are the SHem Hashem, then –
1. It should be ossur to take them apart.
2. We should put them on the other way, The Shin before the yud, because of כסדרן (or, at least you should have to make the Shin & the Daled before making the Yud)
3. In Hil. Shabbos someone who writes two אותיות on tow walls / pages of a book etc. that are נקראים כאחד it is called כתיבה. Here, the letters are not ‘read together’ so how do they add up to become the Shem Hashem?You cannot say it is all just a רמז, because the Gemoro calls it תורת ד’ בפיך and it is more kodoish (according to Rashi) as a result. See the Brisker Rov Hil Tefillin.
Can anybody help me?
There is an inyan of מעלין בקדש, elevating in kedusha which contradicts, so the shem, once they are both put one, are נקראים כאחד, read together.
It is not the Tefillin that has Shakkai. It is our wearing the Tefillin that produces this Name. We put on Tefillin to achieve this mental state. And we keep it ingrained in our psyche when we remove it. I think that answers all your questions.
Under proper circumstances, we should be wearing Tefilin all day.
To answer 3, nikraim ke’echad on shabbos is necessary because of the shiur of melechea machsheves being 2 intelligible characters. On tefilin implication alone is sufficient
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