The Context:
In the aftermath of G-d granting the Jewish people forgiveness for the sin of the Golden Calf, Moshe implored G-d to grace the people with His Divine presence in their journeys. G-d acquiesced, and sensing an opportunity, Moshe asked, “Show me, now, Your glory!” (Shemos 33:18). G-d partially agreed, "You will not be able to see My face, for man shall not see Me and live." (Ibid, 20). Instead, G-d said He would pass by Moshe and cover Moshe’s face, “Then I will remove My hand, and you will see My back but My face shall not be seen." (ibid, 23)
The Rashi:
And you will see My back—[Then] He showed him the knot of the tefillin.
The Question:
What difficulty is there in the verse that Rashi seeks to solve with this explanation that G-d showed Moshe the knot of the tefillin? It cannot simply be the anthropomorphic language of the verse, because the Torah often uses such language yet Rashi never addresses it as problematic.
The Explanation:
Before showing Moshe His back, G-d promised that He will “let all My goodness pass before you; I will proclaim the name of the Lord before you...” Rashi explained: The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer... to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, during which you [will] see Me enwrapped in a tallis and proclaiming the Thirteen Attributes, teach the Israelites to do likewise...”
The question becomes: If G-d was demonstrating for Moshe how to pray to arouse G-d’s compassion, including the use of the tallis and tefillin, then how can G-d show Moshe His “back,” if it is covered by the tallis?
Therefore Rashi explains that the “back” referred to here is the knot of the tefillin, which continues the theme of G-d’s prayer demonstration from the previous verse.
The Deeper Dimension:
What is the thematic connection between the tallis, the knot of the tefillin, and the atonement that is granted by the thirteen attributes of G-d’s mercy?
Sin is possible only when a person has “forgotten” G-d and the fact that He is constantly bringing all of reality into being at every moment. If he were to be aware of this Divine reality, sin would be impossible. This spiritual amnesia is the idea of the “backside,” the side that is not seen or recalled. The antidote for this is the ideal of spiritual memory. Both tallis and tefillin are uniquely linked to memory. Regarding the tallis, the Torah says we are to wear it so that we will see the fringes and recall our obligation to fulfill the mitzvos; and regarding the tefillin, it is “for a reminder between your eyes.”
The knot of the tefillin alludes to this as well. The Alter Rebbe describes the process of teshuva as one where a person commits to advancing further in their spiritual lives than before, if they once studied one page, now they will study two. This is like a rope that was cut and then tied again in the place of its damage. That knot will make the rope stronger in that area than previously. Thus, the knot alludes to the process of teshuva, the strengthening of commitment and memory to areas which were once neglected. This is also related to the fact that people make knots as mnemonic devices, the knot represents a commitment to memory, and a greater intensity of devotion to one’s spiritual life.
That is why G-d demonstrated the way to arouse His mercy with the mitzvos of tallis and tefillin, because their theme of memory is the answer to the forgetfulness of sin.
