Continuing on this sacred path, we will now provide proof that the tefillin shel rosh correspond to Torah she’b’al peh. The Chasan Sofer presents a wonderful insight regarding this passuk: "והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת ה' בפיך". In truth, in Torah she’b’al peh, it states explicitly in each of the first two passages of Krias Shema that the tefillin shel rosh are to be placed between the eyes—(Devarim 6, 8): "והיו לטוטפות בין עיניך" and (ibid. 11, 18): "והיו לטוטפות בין עיניכם".
Yet, our sages teach us in Torah she’b’al peh that this is not to be taken literally. They are not meant to be placed on the forehead between the eyes but rather over the brain. Here is the passage from the Gemara (Menachos 37a): "בין עיניך זו קדקד, היכא, אמרי דבי רבי ינאי מקום שמוחו של תינוק רופס"—“between your eyes” means over the fontanel, the soft spot of an infant’s skull. The reason for this is explained in the Gemara (ibid. b) as follows:
"תנו רבנן בין עיניך זו גובה שבראש, אתה אומר זו גובה שבראש או אינו אלא בין עיניך ממש, נאמר כאן בין עיניך ונאמר להלן לא תשימו קרחה בין עיניכם למת, מה להלן בגובה שבראש מקום שעושה קרחה, אף כאן בגובה של ראש מקום שעושה קרחה".
The Rabbis taught in a Baraisa: “Between your eyes,” this refers to the high part of the head. Do you say that this refers to the high part of the head, or perhaps it means literally “between your eyes”?! It states here “between your eyes,” and it states further on (ibid. 14, 1; regarding a mourner): “You shall not make a bald spot ‘between your eyes’ for the dead.” Just as there it refers to the high part of the head, where one makes a bald spot; here, too, it refers to the high part of the head, where a bald spot is made.
Hence, it is taught in a Mishnah (Megillah 24b) that if a person places the tefillin on his forehead, he is exhibiting heresy. Rashi comments: "שמבזין מדרש חכמים והולכין אחר המשמע, כמשמעו בין עיניך ממש... ורבותינו דרשו במנחות בגזירה שוה בין עיניך זה קדקד, מקום שמוחו של תינוק רופס"—those who practice in this manner are following the literal translation and exhibiting contempt for the teaching of the sages. Thus, we only know the correct place to don the shel rosh, because of this teaching in Torah she’b’al peh.
In fact, this is implicit in the passuk itself: "והיה לך לאות על ידך ולזכרון בין עיניך"—it will serve as a sign on your arm and as a reminder between your eyes; however, since it is possible to misinterpret the passuk, it immediately adds the following warning: "למען תהיה תורת ה' בפיך"—so that Hashem’s Torah should be in your mouth. In other words, do not interpret the phrase “between your eyes” literally; rather heed that “Hashem’s Torah be in your mouth”—i.e., abide by the teaching in Torah she’b’al peh, which is learned with our mouths, that the shel rosh should align with the brain and not be placed between the eyes.
In summary, HKB”H alluded to us that if we wish to know the correct meaning of “between your eyes”—the proper location for donning the tefillin shel rosh—then we must reveal it in Torah she’b’al peh. This is implied by the warning: "למען תהיה תורת ה' בפיך". In keeping with this discussion, this is because the tefillin shel rosh correspond to Torah she’b’al peh.
