7. The apikorsim (Tzedokim) read the pasuk (Devarim 6:8) עיניך בין ולטוטפות, literally, that tefillin should be worn above the nose, between the eyes. The true chachamim, however, said that the correct place for tefillin is higher up on the head, in the location that corresponds to between the eyes.
We can explain that the apikorsim wanted the tefillin to be literally between the eyes because they don't believe in anything they cannot see with their eyes. The Torah, however, requires that we believe what our mind knows is true, even when we can't see it with our eyes.
We believe in Hashem even when we don't understand Hashem's hashgachah or recognize how difficult situations in life are for our ultimate benefit.
When the Chinuch (422) discusses the mitzvah of tefillin, he writes, "We are obligated to write the four parshiyos on parchment and to place the tefillin on the head, between the eyes, and on the arm next to the heart. These four parshiyos were chosen over the other sections of the Torah because these sections discuss accepting the yoke of heaven and tell of Hashem's oneness and that He took us out of Mitzrayim. Reading these parshiyos result in believing in creation and Hashem's hashgachah pratis over this lower world, and these emunos are the foundation of the Jewish religion. Therefore, we must place these foundations between our eyes and next to our hearts every day. Because according to the wise men of nature, these two limbs (the brain and the heart) are the source of one’s thoughts. And when we place these words as a reminder on our brains and hearts, these ideas will resonate stronger, and we will remember Hashem's ways and merit the world to come."
The tefillin is placed on the head, up to the soft spot of the skull on the top of the head. Chazal (Eiruvin 95:) call this spot רופס תינוק של מוחו מקום, "The place the brain of an infant is soft." This halachah hints that we trust in Hashem like an infant trusts in his parents. An infant knows that everything his parents do is for his good.
Reb Mendel Futerfas zt'l recounted that when he was imprisoned in Siberia, there was a goy there who climbed a tall mountain and knocked an iron peg into the top. Then he tied a long rope to the peg. He climbed up another mountain, planted a peg, and tied the other end of the rope onto the second iron peg. Between the two mountains was a deep valley. The goy asked the people gathered below whether they wanted to see him walk the rope from one mountain to the next. They all replied that they didn't want to see it and didn't want him to try. They preferred to perform the mitzvah of gathering his limbs when he came tumbling down. They were certain he would fall and die. Wondrously, he walked over the rope to the other side.
(As is known, this is one of the wonders that Hashem has placed in creation, that such stunts are possible to achieve.)
The next day, the goy announced that he would repeat the stunt. Everyone begged him not to risk his life a second time foolishly. "Perhaps a miracle won't occur this time," they told him. But he refused to listen to them. He climbed up the mountain and he succeeded to reach the other mountain. He then announced to the crowd, "Do you believe I can do this a third time?"
They replied they believed.
He asked them, "Do you believe I can cross the rope while pushing a wagon?"
They replied, "We don't know how you managed to cross on the rope, but since you obviously are able to do so, we are also certain that you can do so while pushing a wagon."
He challenged them, "Does any of you want to sit in the wagon, as I push you over the rope?"
Of course, no one volunteered. No one dared risk their life.
A few minutes later, they saw the man walking over the rope for the third time, and this time he was pushing a wagon. To their shock, there was a young child in the wagon! The child appeared relaxed, enjoying the ride. Successfully, they reached the other mountain.
People asked one another, "Who is this child who agreed to go with him on the tightrope?"
When the boy got down from the mountain, the people asked him why he wasn't afraid. He answered, "Why should I be afraid? The tightrope walker is my father."
Reb Mendel concluded, "I learned from this story that when one knows that he is like a child being led by his Father, he is calm and fears nothing. When one remembers this, he lives a fortunate and good life, regardless of whether he is at home or in a Siberian prison. He is in his father's hands and, therefore, has nothing to fear."
Reb Chaim Shmuelevitz zt'l (Sichos Mussar ב"כ ג"תשל) says that when one travels, he is in one place, and later he is in another place. If someone asked him where he was, he would reply with the name of the city or area he was passing. But when an infant is in his mother's hands, the child feels that he is constantly in the same place. He is in his mother's embrace. This is how we should always feel: We are always in Hashem’s hands.
