The Tefillin shel Rosh Are Analogous to the Wings of a Dove that Transport the Torah and Mitzvos to the Heavens
It is with immense pleasure that we will now explain based on what we have discussed the incredible miracle that was performed for Elisha “the Winged One.” He was saved from the royal decree by having his tefillin shel rosh transform in his hand to the wings of a dove.
Now, we have learned in the Gemara (Pesachim 50b): "רבא רמי, כתיב כי גדול עד שמים חסדך, וכתיב כי גדול מעל שמים חסדך, הא כיצד, כאן בעושין לשמה כאן בעושין שלא לשמה." Rava pointed out a contradiction. It is written in one passuk (Tehillim 57, 11): “For great until the heavens is Your kindness”; and it is written elsewhere (ibid. 108, 5): “For great above the heavens is Your kindness.” How can this be? The second passuk speaks of those who perform a mitzvah “l’shma”; and the first passuk speaks of those who perform a mitzvah not “l’shma.” Rashi explains: Those who perform “l’shma” are rewarded above the heavens, while those who perform not “l’shma” are only rewarded until the heavens; for, he performed a mitzvah, nevertheless.
The Tzemach Hashem LaTzvi (Ki Sisa) elaborates based on a teaching in the Tikunei Zohar (Tikun 10): "אורייתא בלא דחילו ורחימו לא פרחת לעילא"—Torah without fear and love does not ascend upwards. As a consequence, when a person’s Torah and mitzvos are not l’shma, they lack “yirah” and “ahavah” of HKB”H—the wings required to transport them to the heavens; in other words, they do not ascend, they remain down below. Hence, “midah k’neged midah”: “For great until the heavens is Your kindness.” In contrast, when a person engages in Torah and mitzvos l’shma, exclusively for the sake of Hashem, he is full of fear and love of HKB”H. As a result, these wings carry his Torah and mitzvos up to Hashem. Hence, “midah k’neged midah,” correspondingly: “For great above the heavens is Your kindness.”
Now, we have learned that in the merit of the mitzvah of donning the tefillin shel rosh opposite the brain, we are able to rectify all the mitzvos performed “lo l’shma” and transform them into “l’shma.” This enlightens us with regards to Elisha’s remark to the officer. He told him that the tefillin shel rosh in his hands was “dove’s wings.” In reality, the tefillin shel rosh and “dove’s wings” serve a similar function. They both remedy the intent of all the mitzvos and make them l’shma, so that they may ascend to the heavens, and their divine rewards will be above the heavens.
