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| ==Putting on Tefillin at Home== | | ==Exemptions from Sleeping in the Sukkah== |
| # One who is careful to wear a [[Tallit]] Katan ([[Tzitzit]]) should put on the [[Tallit]] Katan and [[Tefillin]] in their house and then walk to Shul wearing [[Tefillin]], in Shul they should then put on a [[Tallit]] Gadol. <Ref> Based on the Zohar Vaetchanan 265, the Shulchan Aruch 25:2 rules that one who is careful to wear a [[Tallit]] Katan should put on the [[Tallit]] Katan and [[Tefillin]] in their house and then walk to Shul wearing [[Tefillin]] and in Shul put on a [[Tallit]] Gadol.</ref> However, some say that one should only put on one's [[Tefillin]] at home if one has worn the [[Tallit]] Gadol beforehand. <ref> Halacha Brurah (Rav David Yosef, 25:11) quotes the Ari"zal as saying that even if one is wearing a [[Tallit]] Katan one must put one's [[Tallit]] Gadol before putting on one's [[Tefillin]] at home and adds that it is good to follow this latter opinion. </ref> | | # If it’s cold outside, many have the practice not to sleep in the [[Sukkah]] and some poskim defend this practice. However, many poskim hold that one should make an extra effort to sleep in the [[Sukkah]] (either by making a insulated [[Sukkah]], by bringing in heaters, or by toughing it out). <Ref> Rama 639:2 defends the practice of those who are lenient in not [[sleeping in the Sukkah]] saying that where it's too cold it's painful to sleep there and so one may sleep outside the [[Sukkah]]. Mishna Brurah 639:17 comments that this is so if one doesn't have proper pillows and blankets to keep one warm (implying that if one has proper coats and blankets one should sleep in the [[Sukkah]].)[see Nemukei Orach Chaim 639:1 who discusses this at length.] Chazon Ovadyah pg 195 rules like the Rama. Yalkut Yosef (Sukkah pg [http://www.hebrewbooks.org/pdfpager.aspx?req=55400&st=&pgnum=722 722] and [http://www.hebrewbooks.org/pdfpager.aspx?req=55400&st=&pgnum=725 725)]</ref> |
| # If one will have to pass dirty areas or there are goyim between one’s house and the Shul, one should put on the [[Tefillin]] in the hallway next to the Shul itself if possible. <Ref> Mishna Brurah 25:8 and 10, Sh"t Rav Pealim OC 1:4, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of [[tefillin]], seif 6 </ref>
| | # A person who is afraid of bandits at night is exempt from sleeping in the Sukkah.<ref> Rama 640:4</ref> Similarly, one is exempt from sleeping in the [[sukkah]] if he is genuinely afraid of terrorists in a place where that is relevant. <ref> Rav Avigdor Neventzal in his Mishnah Brurah Biytizchak Yikare on Rama 639:2 </ref> |
| # Because the primary concern is only to enter Shul wearing [[Tefillin]], one should leave the [[Tefillin]] outside Shul from the day before, to be able to put them on outside and enter the Shul wearing them. <Ref> Kaf HaChaim 25:17, Piskei Teshuvot 25:6 </ref> | | # Some Chasidim have the practice of not [[sleeping in the Sukkah]]. <ref> See Likkutei Sichos, Vol. XXIX, pp. 211-219 quoted by [http://www.chabad.org/library/article_cdo/aid/92423/jewish/Sukkos.htm#footnote8a92423 chabad.org]</ref> |
| # Some say that one should also walk out of Shul wearing [[Tefillin]]. <Ref> Piskei Teshuvot 25:6 </ref>
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| # Some say it is preferable to put on [[Tefillin]] outside of Shul even if one will not be one of the first ten in the [[minyan]] because of it. <ref> Ben Ish Chai Vayera #5, Kaf HaChaim 25:18, Halacha Brurah 25:13, Yalkut Yosef ([[Tefillin]] 25 note 36) </ref> | |
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| ==When to Put on Tefillin== | | ==If it Rains== |
| # The earliest time to put on [[Tefillin]] is the time of [[Misheyakir]]. <ref> Shulchan Aruch 30:1 </ref> | | # If it rains one is exempt from sleeping in the sukkah.<ref>Shulchan Aruch OC 639:7</ref> |
| # The minhag is to put on [[Tefillin]] after having said [[Birchot Hashachar]] and [[Birchot Hatorah]] but preferably before the Shema in [[Korbanot]] and at least before Parshat HaTamid. <ref>Kaf HaChaim 25:3-4 </ref> | | # Even after it stops raining one doesn't have to go back into the sukkah even if one wakes up in the middle of the night since that is considered a pain to have to move into the sukkah in the middle of one's sleep.<ref>Shulchan Aruch OC 639:7. Mishna Brurah 639:40 quotes a machloket achronim if a person woke up because of the rain and moved inside but before he fell asleep it stopped raining whether he has to return to the sukkah. The Rama 639:7 clarifies that once he is exempt because of the rain he can sleep until he wakes up in the morning and he doesn't have to get someone to wake him up in the morning so that he can sleep in the sukkah. </ref> Similarly, if when it was raining in the night a person put up a shlock on top of the sukkah he can sleep in the sukkah with the shlock on top and even if it stops raining he can continue to sleep there since it would be a pain to have to remove it. However, if it is easy to remove the shlock then he should do so. <ref>Mishna Brurah 639:41</ref> |
| # One may not put on [[Tefillin]] at night. <ref>Shulchan Aruch 30:2</ref> If one has not put on one's [[Tefillin]], one still may do so during the time of bein hashemashot even though generally it is forbidden to wear them at night, as long as he has not recited [[arvit]]. <ref> Halichot Olam volume 1 page 29, Mishna Brurah 30:3 </ref>
| | # If a person knows that it is going to certainly rain but has not started to rain, some poskim hold that one is exempt at this point since it will be a pain to have to wake up and move one's bed out of the sukkah when it starts to rain, while others hold that he is obligated until it starts to rain.<ref>Shevet Hakehati 1:199 holds that even if one sees that it is cloudy and going to rain as long as it didn't yet rain one is obligated in the sukkah and his proof is from Shulchan Aruch 639:5 and Shaar Hatziyun 639:60. Dirshu 639:40 cites Rav Nissim Karelitz (Chut Shani Sukkot p. 247) as holding that one is exempt and Rav Elyashiv (Ashrei Haish 3:26:30) held that one was obligated until it started to rain.</ref> |
| # Some have the minhag to keep their [[Tefillin]] on during a [[brit milah]] <ref> Mishna Brurah 25:55 based on Magen Avraham OC 25:28 and Shach YD 265:24. Rabbi Chaim Jachter http://koltorah.org/ravj/Minhagim_of_Brit_Milah_1.html testifies that this is the minhag of Rav Reuven and Rav Dovid Feinstein, although Rabbi Jachter himself says that the minhag seems to be that only the father and sandek wear it throughout the bris. </ref> while some people remove it before the brit. <ref> Yalkut Yosef p. 895, Aruch Hashulchan YD 265:38. Kaf Hachayim 25:92 writes that the minhag is for the father, mohel, and sandak to leave their [[Tefillin]] on for the brit. </ref>
| | # A man who has a baby that wakes up in the middle of the night and his wife needs him to take care of the baby is exempt from sleeping in the sukkah.<ref>Chazon Ovadia (Sukkot p. 200). Shevet Hakehati 1:198 writes that the man who needs to take care of the baby in the night is exempt from the sukkah even before the baby cries because if he sleeps in the sukkah he won't hear the baby. His ruling is based on Shulchan Aruch 640:3 that those who are taking care of the sick are exempt from the sukkah.</ref> |
| # One may put on [[Tefillin]] during the day and not during the night. <ref> Shulchan Aruch 30:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the time for donning, seif 2 </ref> One may put them on in the morning from the time of [[Misheyakir]]. <ref> Shulchan Aruch 30:1 </ref>
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| # Nowadays the prevailing custom is to lay them only during the weekday morning service. <ref> Shulchan Aruch Orach Chaim 37:2, Rambam Hilchot [[Tefillin]] 4:26 </ref>
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| # The minimum requirement is to have [[Tefillin]] on during [[Kriyat Shema]] and [[Shemoneh Esrei]]. <ref> Shulchan Aruch 25:4, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of [[tefillin]], seif 16. The gemara in [[Berachot]] 14b says that if a person recites the morning Shema without [[Tefillin]] it is as if he is testifying falsely about himself when he says the pasuk that discusses the obligation to wear [[Tefillin]] since he is not fulfilling it. The Zohar 93b speaks highly of one who prays the amida with his [[Tefillin]]. </ref>
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| # The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly have in mind the knowledge that they are being worn.
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| # If one has a choice between praying the amida with the tzibbur or waiting for a pair of [[Tefillin]] one should wait for the [[Tefillin]] and pray alone unless the time for praying is going to pass. <ref> Magen Avraham 66:12, Kitzur Shulchan Aruch 10:22, Kaf Hachayim 25:28 </ref>
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| # If one is waiting for a pair of [[Tefillin]] and the time to say Keriat Shema may pass, he should recite shema without [[tefillin]]. <ref> Sh"t Yabia Omer OC 1:4 and he doesn't fall into the category of people criticized by the gemara [[berachot]] 14b mentioned above. </ref> | |
| # When one says Vekeshartem LeOt Al Yadecha one should touch one's [[Tefillin]] shel Yad and when one says VeHayu VeTotafot Ben Aynecha one should touch one's [[Tefillin]] shel rosh. <ref>Yalkut Yosef 28:2</ref>
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| # Some have the minhag to touch their [[Tefillin]] when they say the following [[prayers]]: Oter Yisrael BeTifara ([[Tefillin]] shel Rosh only), Ozer Yisrael BeGevura ([[Tefillin]] shel yad only), Kadesh Li Kol Bechor, at the words Yehe Kavod and Maasbeha Lechol chay ratzon in Hodu, Kadosh Kadosh Kadosh in Birkat Yotzer, Hashem Sifatay Tiftach, Hamivarech Et Amo BaShalom. <ref>Yalkut Yosef 28:2</ref> | |
| # If it is after sunset but before tzet hakochavim and one hasn’t put on [[tefillin]], he still can. <ref> Magen Avraham 30:2. </ref> Once tzet hakochavim passes you cannot. <ref> Shulchan Aruch 30:2, Sh"t Yabia Omer OC 7:7:5. </ref>
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| ==[[Tallit]] before Tefillin== | | ==Sleeping in a small Sukkah== |
| # One should put on [[Tallit]] before [[Tefillin]].<Ref> S”A 25:1 says that the [[Tallit]] goes first because we want to increase in [[Kedusha]] from [[Tallit]] to Teffilin. </ref> Even if the [[Tallit]] is only obligated in [[Tzitzit]] Derabbanan it still takes precedence to the Teffilin. <Ref> Mishna Brurah 25:1, Halacha Brurah 25:7, Ben Ish Chai Vayera Halacha 3 </ref> | | # One is obligated to sleep in a small [[Sukkah]] even if that means bending or folding one’s body and there’s no exemption of being uncomfortable in the [[Sukkah]] (like there is if it rains). <Ref>Rama 640:4, Chazon Ovadyah pg 194) </ref> |
| # If one puts his [[Tallit]] and [[Tefillin]] in the same bag, one should be careful to place the [[Tallit]] to the side of the [[Tefillin]] so that one takes the [[Tallit]] first and then the [[Tefillin]]. <ref>Shulchan Aruch 25:1 writes that one must not place the [[Tefillin]] above the [[Tallit]] because otherwise one may take the [[Tefillin]] before the [[Tallit]]. However, Halacha Brurah 25 writes that it's not respectful to the [[Tefillin]] to place the [[Tallit]] above the [[Tefillin]], therefore it should be placed in a separate bag or to the side of the [[Tefillin]]. </ref>
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| # If one isn’t going to fulfill the mitzvot of [[Tallit]] and [[Tefillin]] one may pass over one and take the other. <ref> Mishna Brurah 25:3 writes that the law that one can’t pass up a mitzvah only applies when one intends to do the mitzvah. </ref>Hence if the [[Tefillin]] was mistakenly placed above the [[Tallit]] and one doesn’t plan on fulfilling the mitzvah with them now one may remove both and rearrange it. <ref> This follows clearly from the above Mishna Brurah but is written as an example in Halachot of [[Tefillin]] by Rabbi Shlomo Churba (page 7) quoting Or Letzion (vol 2, 44:16). </ref>
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| # Similarly, if one has a [[Tallit]] of [[Shabbat]] in the same bag and above the [[Tallit]] of the weekday one may take the [[Tallit]] of the weekday even if it’s below. <Ref> Kaf HaChaim 25:8 writes that since one doesn’t intend to use the [[Tallit]] of [[Shabbat]] now one is permitted to take the [[Tallit]] of the weekday even if it’s below. </ref>
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| # If one has only a [[Tefillin]] and not a [[Tallit]], according to Ashkenazim one shouldn’t wait but rather one can just put on the [[Tefillin]], however Sephardim hold that if one will but will have [[Tallit]] available to him before the latest time to say Shema, one should wait to get the [[Tallit]] before putting on the [[Tefillin]]. However, if one will not have a [[Tallit]] available before the [[latest time for Shema]], one should don the [[Tefillin]] in order to say Shema with [[Tefillin]] in the time. <ref> Rama 25:1 writes that if one has [[Tefillin]] but not [[Tallit]] one shouldn’t wait for the [[Tallit]] but rather just put on the [[Tefillin]]. The Magen Avraham 25:2 understands that this is the case even if there’s no concern that one will miss Sof Zman [[Kriyat Shema]]. Mishna Brurah 25:7 agrees. However, the Machaneh Chaim (Mehudra Kama 2), Sh”t Shenot Chaim 36, Kaf HaChaim 25:10, Yalkut Yosef (Sherit Yosef 1 pg 319), and Halacha Brurah 25:10 argue that one should wait to put on the [[Tallit]] as long as one will not miss the time for [[Kriyat Shema]]. </ref>
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| # If one takes off one’s [[Tallit]] and [[Tefillin]] momentarily and then returns one should still put on the [[Tallit]] first. <Ref> Mishna Brurah (Beiur Halacha s.v. Vayitztarech) writes that the principle that one should put on [[Tallit]] before [[Tefillin]] is true also in a case where one took off the [[Tallit]] and [[Tefillin]] momentarily and now comes to put on [[Tallit]] and [[Tefillin]]. This is quoted in Yalkut Yosef (Sherit Yosef 1 pg 318), Halacha Brurah (Birur Halacha 25:2), Amudei HaShulchan 10:2, and Divrei Shalom (vol 1 pg 15). </ref>
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| # If one is wearing [[Tefillin]] and then a [[Tallit]] becomes available, one doesn’t have to remove one’s [[Tefillin]], rather one should just put on the [[Tallit]] while wearing the [[Tefillin]]. <Ref> Ben Ish Chai (Vayera 4, Sh”t Rav Poalim 1:4) writes that if someone is only wearing [[Tefillin]] and a [[Tallit]] becomes available, one should remove one’s [[Tefillin]] before putting on the [[Tallit]]. This is also the opinion of the Sh”t Torah Lishmah 1. However, the Rama 25:1 writes that if one has only [[Tefillin]] one should put that on and when one gets a [[Tallit]] one should don the [[Tallit]] implying that one doesn’t need to remove the [[Tefillin]] in order to put on the [[Tallit]]. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees. </ref>
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| # If someone by accident took the [[Tefillin]] before the [[Tallit]], some say that one should put on the [[Tefillin]] since one has it in one’s hands, while others hold one should leave the [[Tefillin]] (respectfully), engage in another activity and when one returns one can put on the [[Tallit]] first. <Ref> The S”A 25:1 writes that one should be careful not to put the [[Tefillin]] above the [[Tallit]] in one bag because then one may take the [[Tefillin]] first and have to put them on before the [[Tallit]]. The S”A here holds that since one picked up the [[Tefillin]] the principle of not passing up a mitzvah overrides putting the [[Tallit]] on before the [[Tefillin]]. Most achronim rule in accordance with S”A including Mishna Brurah and Halacha Brurah 25:9. However, the Kaf HaChaim 25:10 writes in name of the Arizal that one should always put on the [[Tallit]] first even in such a case. Therefore, the Sh”t Or Letzion 2:44:16 writes that one should leave the [[Tefillin]] and engage in another activity, so that when one returns to the [[Tefillin]] one may put on the [[Tallit]] first according to all opinions. [This advise of engaging in another activity in order to remove the issue of not passing up a mitzvah is sourced in the Magen Avraham 25:4 and Mishna Brurah 25:3.] Even though the Halacha Brurah 25:9 argues that once one is involved in a mitzvah one isn’t allowed to engage in a non-mitzvah, still the Divrei Shalom (vol 1 pg 23), Yalkut Yosef (Sherit Yosef 1 pg 315-7), [http://www.dailyhalacha.com/displayRead.asp?readID=504 Rabbi Eli Mansour on dailyhalacha.com], and Halachot of [[Tefillin]] (by Rabbi Shlomo Churba pg 8) rule in accordance with the Or Letzion. </ref>
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| ## The same applies if one only took the [[Tefillin]] in their bag before taking the [[Tallit]]. <Ref> Magen Avraham 25:1 argues that the principle of not passing up a mitzvah doesn’t apply if one takes the [[Tefillin]] in their bag before taking the [[Tallit]]. This is also the opinion of the S”A HaRav 25:3. However, Kitzur S”A 10:2, Maamer Mordechai 25:3, Nehar Shalom 25:1, Nishmat Adam 13:2, Levush 25, Taz 25:10, Eliyah Rabba 25:4, Chaye Adam 13:1, Shalmei Tzibbur (pg 37a), Siddur Bet Ovad (Makom Hanachat [[Tefillin]] 1), Kaf HaChaim 25:6, and Mishna Brurah (Beiur Halacha 25:1 s.v. Shelo Yanichu) rule that the principle of not passing up a mitzvah applies even if the [[Tefillin]] are still in their bag. </ref>
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| ## If one has [[Tefillin]] in the room that one is in and a [[Tallit]] in the next room, the principle of not passing up the mitzvah applies and so one should put on the [[Tefillin]] first or leave the [[Tefillin]], engage in another activity and then get the [[Tallit]] first. <Ref> Mishna Brurah 25:4 writes that the principle of not passing up on a mitzvah applies even to when one mitzvah is in the room that one is in and the other mitzvah is in another room. Therefore the same halacha as when one picks up [[Tefillin]] before [[Tallit]] applies as above. </ref>
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| # If one first made a mistake by taking the [[Tefillin]] and then made another mistake by putting down the [[Tefillin]], he should then put on the [[Tallit]] first. <ref> Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2) </ref>
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| # There’s a doubt in a situation where one would we embarrassed to put on [[Tefillin]] without a [[Tallit]] whether one can put on the [[Tallit]] first. <Ref> Mishna Brurah (Beiur Halacha 25) writes that if one is embarrassed to put on the [[Tefillin]] first there is a doubt whether one may put on the [[Tallit]] first. Yalkut Yosef (Sherit Yosef 1 pg 318) writes that since we hold that the principle of not passing up a mitzvah is only derabbanan, we override the Derabbanan with Kavod HaBriot. Whether not passing up a mitzvah is derabbanan or deoraittah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8). </ref>
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| # If one can only afford either a Tallit or [[tefillin]], one should buy [[tefillin]]. <ref> Kaf Hachayim 25:3 </ref>
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| ==Kavana (intent) when putting on Tefillin== | | ==Leaving the table in the Sukkah== |
| # When putting on [[Tefillin]] one should have the following Kavana: Hashem commended us to wear these 4 parshiot (in the Tefllin) which speak of the oneness of Hashem and exodus of Egypt in order that we remember the miracles that reflect Hashem’s totally control over the upper and lower worlds. One should also have intent to make one’s Nishama in one’s brain and the heart which is the seat of emotion and thought, subservient to Hashem, and in this way one will remember Hashem and minimize one’s personal pleasures. <Ref> S”A 25:5, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 1 </ref> | | # Even though one major authority states that one must leave the table in the [[Sukkah]] while one sleeps, many disagree and say that one doesn’t need to be strict but should be if there’s no need to remove the table and so is the custom. <Ref> Mishna Brurah 640:27 writes that if one takes the table out of the [[Sukkah]] in order to sleep one doesn’t fulfill the mitzvah since the [[Sukkah]] must be useful for all purposes and if one isn’t able to sleep in it with a table, one doesn’t fulfill the mitzvah of eating it in either. At first glance there appear to be no early sources to corroborate this stringency, however Mikrai Kodesh (Siman 35 pg 155) and Sh”t Shraga Meir 5:55 both try to defend the Mishna Brurah. Moadim UZmanim (Rav Moshe Shternbach; Vol 1, Siman 87) quotes someone who actually saw the Chafetz Chaim act this way in practice. Orchot Rabbenu (Vol 2 pg 229) writes that that the practice of the Steipler would leave a small table in his [[Sukkah]] when he slept. Similarly, Sh”t Az Nidabru 14:1 writes once such a holy mouth said such a ruling it’s proper to follow it. On the other hand, many achronim including Rabbi Eliezer Waldenburg in Sh”t Tzitz Eliezer 8:33, Rav Ovadyah Yosef in Chazon Ovadyah (pg 198), Rav Moshe Shternbach in Moadim UZmanim (Vol 1, Siman 87), and Piskei Teshuvot 640:8 argue on the Mishna Brurah saying that there’s no source for such a stringency and conclude that one may remove the tables if there’s a need for room to people to sleep (even a child who reached the age of [[Chinuch]]). Chazon Ovadyah and Moadim Uzmanim write the minhag is to remove the tables. </ref> |
| # This is certainly an important intent, however one didn’t have such an intent one has still fulfilled their obligation. <ref> Mishna Brurah 25:16 </ref>
| | # One may sleep under the table in the [[Sukkah]] if it’s not Ten [[Tefachim]] high. <Ref> Natai Gavriel 59:19 based on S”A 627:1 </ref> |
| # It’s also important to have intent that is doing the action in order to fulfill a Biblical obligation. <ref> S”A 60:4 </ref>
| | ==Taking a short nap== |
| == Process of Putting Tefillin On==
| | # It’s forbidden to sleep outside a [[Sukkah]] whether it’s a fixed sleep or a short nap. <Ref> S”A 639:2; Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> (however, it's not even considered a nap if it's less than 53.7 seconds and many poskim hold that it's permissible while some forbid even that). <ref> Mishna Brurah 639:11 writes that even though one may not take a short nap outside the [[Sukkah]] one may take a nap that's less than the time it takes to walk 100 steps. Mishna Brurah 44:4 defines this time as around 1/67 of an hour (which is 53.7 seconds). Kaf HaChaim 639:27, Pri Megadim (M"Z 639:5), and Natai Gavriel 59:2 (as first stam-anonymous opinion) agree with Mishna Brurah. However, Bikurei Yacov 639:12 and Hilchot Chag BeChag (pg 44) argue on Mishna Brurah and forbid for any amount of time. </ref> Additionally, Hacham Ovadia Yosef provides a leniency for anyone who is prone to sickness to take naps outside of the [[Sukkah]]. <ref> Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> |
| # The [[Tefillin]] of the arm is put on before the [[Tefillin]] of the head. <ref>Rashi Yoma 33b "Avurei" learns this from the concept of ein maavirin al hamitzvot. Tosfot there "avurei" questions this because the gemara menachot 36a derives this from the pasuk (Devarim 6:8, see above) of [[tefillin]], which mentions arm before head. Therefore tosfot interpet the gemara in Yoma as referring to the placement of the [[tefillin]] in the bag. Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 18. Ben Ish Chai Vayera Halacha 6 says that this order has great kabbalistic significance as well. Chazon Ovadia Chelek 2 page 209 says that the order relates to the idea of naase vinishma (Shemot 24:7, that the Jews accepted to observe the commandments and only afterwards understand them, because the [[tefillin]] shel yad represent our actions and the shel rosh represent our understanding </ref> Therefore one should be careful to arrange the [[Tefillin]] in the case so that one takes the [[Tefillin]] shel yad first. Furthermore, it is proper to keep the [[tefilin]] shel rosh in one's bag or at least still wrapped until one is finished donning the [[tefilin]] shel yad. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 20 </ref>
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| # Right handed people wear the [[tefillin]] on their left arm and left handed people place it on their right arm. Whether you are right handed or left handed is determined by which hand you write with. Someone who is completely ambidextrous should place it on the left arm. <ref> Shulchan Aruch 27:1, 27:6 based on gemara Menachot 37a. Halacha Berura 27:21 writes that someone who writes with one hand and performs all other activities with another is praiseworthy if he places on the other hand in addition without a beracha. This is also the ruling of Rabbi Eli Mansour http://www.dailyhalacha.com/displayRead.asp?readID=1101 </ref> One who in the past performed all activities with his right hand but for whatever reason has lost use of it and now his left becomes stronger should place it on the right arm. <ref> Mishna Brurah 27:22 </ref>
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| # The sephardic minhag is to place the [[tefillin]] shel yad while seated and the [[tefillin]] shel rosh while standing, <ref> Kaf HaChaim 25:33, Sh"t Yechave Daat 4:36, Chesed La'alafim 25:4. </ref> and remain standing while wrapping the [[tefillin]] around the hand. <ref> Kaf Hachayim 25:68, Chesed La'alafim 25:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 18 </ref> A sephardi who prays in an ashkenazic [[minyan]] should place his [[tefillin]] according to sephardic minhag. <ref> Sh"t Yechave Daat 4:36 </ref> | |
| # According to some poskim one may kiss his [[tefillin]] shel rosh when he takes them out of his back even though one should try to not to interrupt between the shel yad and shel rosh since kissing it is giving it honor. <ref>Sh"t Rivivot Ephraim 1:27:1 </ref>
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| # Sephardim have the custom to recite the passages of "kadesh li" and vihaya ki yiveacha," two of the four passages in [[tefillin]] after putting them on. <ref> Od Yosef Chaim Vayera 25 </ref>
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| # The beracha of [[shehecheyanu]] is not recited the first time someone puts on [[tefillin]]. <ref> Chida in Machazik Beracha 22, Kaf Hachaim Palachi 10:8 based on Tosafot Menachot 75, against the tosefta [[Berachot]] 6:10 which says that when one makes [[tzitzit]] or [[tefillin]], to make a [[shehecheyanu]] which is brought down by the Rambam Hilchot [[Berachot]] 11:9. However, the Beiur Halacha 22:1 and Kaf Hachayim 22:2 both suggest to put on a new garment and say the [[shehecheyanu]] on that immediately before putting on [[tefillin]] for the first time, while having in mind for the [[tefillin]], as well, to cover the safek. </ref>
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| # If one injured his arm, he should wrap his [[tefilin]] on top of the rag that covers his wound. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 10 </ref> Nonetheless, one must try to avoid wrapping his [[tefilin]] over his wound's rag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 11 </ref> Furthermore, in a case where donning the [[tefilin]] over a rag is necessary, one does not recite a beracha on the [[tefilin]] shel yad, but one should recite a beracha on the [[tefilin]] shel rosh and have the [[tefilin]] shel yad in mind. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 12 </ref>
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| ==If one mistakenly put on the Tefilin Shel Rosh First== | | ==Married Man== |
| # If one mistakenly took the [[Tefillin]] Shel Rosh first, one must put down that [[Tefillin]], and put on the [[Tefillin]] Shel Yad first. <ref> Shulchan Aruch 25:6, Kaf Hachayim 25:42 </ref> | | # Many married men are lenient not to sleep in the Sukkah because sleeping alone wouldn't be a fulfillment of the mitzvah of living in the sukkah like we live in our homes. It is preferable that a man sleep with his wife in the [[Sukkah]] (not on nights of Onah or her Tevilah) to fulfill the requirement of dwelling in the [[Sukkah]] like one would in one’s home. However, some poskim hold that one shouldn't be lenient for these reasons. <ref>Rama 639:2 writes that reason for those who don't sleep in the sukkah if a married man would sleep alone in the sukkah that wouldn't be a fulfillment of the concept of dwelling in the sukkah like we dwell in our homes during the year. However, he concludes that it is preferable to sleep in a private sukkah with his wife. The Taz 639:9 asks on the Rama that if he is correct the Sukkah should be pasul since it isn't fit to be used for sleeping (Rama 640:3). Rather he defends the minhag in another fashion. He writes that a married man has a mitzvah to sleep in the same room as his wife to gladden his wife even if she isn't tahor. That mitzvah makes him exempt from the sukkah. The Magen Avraham 639:8 has a different justification which is that a person would be pained about not being able to sleep in the same room as his wife and someone who is pained by the sukkah is exempt. He explains that this doesn't render the sukkah pasul since it is fit for sleeping and he just has a personal external exemption. Rav Ovadia Yosef in Chazon Ovadyah (pg 196) agrees with the Taz. |
| # If one mistakenly put on the [[tefilin]] shel rosh first, he should put on the [[tefilin]] shel yad afterwards and need not take off the [[tefilin]] shel rosh before putting the [[tefilin]] shel yad on. However, if one put the [[tefilin]] shel rosh on incorrectly, he should take it off, put on the [[tefilin]] shel yad, and then re-don the [[tefilin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 2 </ref> | | * The Gra 639:13 argues with the Rama. Following the Gra, Mishna Brurah 639:18 writes that men are obligated to sleep in the [[Sukkah]] without their wives and it’s not pained by not sleeping in the same room as his wife unless it’s the night of Onah. </ref> |
| | # On a night when the couple has Onah or the night of Tevilah the man isn't obligated to sleep in the [[Sukkah]]. <Ref> Rama 639:2 writes that many are lenient not to sleep in the [[Sukkah]] since a man can’t sleep with his wife in the [[Sukkah]] unless he has a private [[Sukkah]]. However, the Mishna Brurah 639:18 quotes the Gra who argues on this saying that a married man is obligated in [[Sukkah]] even if he can’t sleep with his wife in the [[Sukkah]]. However, the Mishna Brurah concludes that on nights when there is a mitzvah of Oneh or the women has her Tevilah night, they may sleep outside the [[Sukkah]] so as not to miss the mitzvah of Pru Urevu, assuming that it’s not private enough in the [[Sukkah]]. This is also the opinion of Chazon Ovadyah (pg 194, 82, and 130). </ref> |
| | # A married man in the first year of his marriage, some say that he shouldn't sleep in the Sukkah in order to keep his wife company at night while others believe there is no difference for sleeping in the between a man in the first year of marriage or any other time.<ref>Chazon Ovadia p. 196 quotes a dispute between the Divrei Yatziv OC 274 who holds that in the first year of marriage a man should keep his wife company at night as he has a mitzvah to gladden his wife and the Shalmei Moed p. 114 who thinks that there's no difference between the first year and any other, but if the wife is scared to sleep alone indoors her husband is exempt from sleeping in the sukkah.</ref> |
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| ==If one only has one of the Tefilin== | | ==Sleeping alone in the Sukkah== |
| # If one only has one of the [[tefilin]] he should wear it and say the beracha, similarly, if one of his [[tefilin]] are pasul he should still wear the other and recite the beracha on it. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 1 </ref> | | # It is permissible to sleep alone in the [[Sukkah]] even though one shouldn't sleep alone in a house. <ref>Maaseh Rav (Siman 214), Nefesh Kol Chai (Samach #4), Yafeh Lelev 2:1, Bikurei Yacov 639:18, Torat HaMoedim (Rabbi Efraim Oved) 6:3 </ref> |
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| ==Brachot of Tefillin== | | ==If one's traveling== |
| # Before the strap of the arm-[[tefillin]] is tightened, the blessing of להניח תפילין is said. <ref> Shulchan Aruch 25:8 </ref> If someone forgot to recite the blessing before tightening the arm [[tefillin]] he should still recite it, even if he has already placed his head [[tefillin]]. <Ref> Kaf Hachayim 25:49 </ref> | | # One is allowed to travel by bus for business purposes even if one knows that one will fall asleep on the way and one does not have to stand up so as not to fall asleep outside the [[Sukkah]]. However, if one is traveling for a leisure trip one may not sleep outside the [[Sukkah]] and one may not even nap on the bus. <ref>Torat HaMoedim (Rabbi Efraim Oved) 6:2 and 10:10 based on Shulchan Aruch 640:8. BeYitzchak Yikra 640:8 quotes Rav Shlomo Zalman who holds that a trip isn't considered someone who's traveling that could be exempt from the [[Sukkah]] and so one can't nap on the bus. See also Halichot Shlomo 9:21. </ref> |
| # Upon placement of the head-[[tefillin]], Sephardic and Hasidic authorities are of the opinion that the blessing on laying the head-[[tefillin]] is not necessary and the one blessing on laying the arm-[[tefillin]] is sufficient. <ref> Shulchan Aruch 25:5 </ref> Ashkenazim do recite a second blessing of על מצות תפילין on the head-[[tefillin]], before tightening it around the head. <ref> Rama 25:5, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 3. Kaf Hachayim 25:40 writes that a sephardi who hears the berachah on the shel rosh is permitted to answer [[amen]] in his head. </ref> It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם ועד because of the doubt as too the necessity of the beracha. <ref> Rama 25:5 </ref>
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| # It is strictly forbidden to talk between the placement of the arm and head-[[tefillin]]. <ref> Shulchan Aruch 25:9 based on Gemara Menachot 36a, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10:3. see also Gemara Sota 44b which informs us that for such a transgression an individual would return from the battlefield</ref> Furthermore, one should not answer [[Kaddish]] or [[Kedusha]] between putting on [[Tefillin]] Shel Yad and [[Tefillin]] Shel Rosh, yet one should pause to listen to [[Kaddish]] or [[Kedusha]].<ref>Shulchan Aruch 25:10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 14 </ref> If he mistakenly answered he doesn't recite a beracha on the head [[tefillin]]. <ref> Kaf Hachayim 25:63-64, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 14 </ref> One should not answer "[[amen]]" to another's beracha between donning the [[tefillin]] shel yad and [[tefillin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 15 </ref> Nevertheless, if one accidentally answered "[[amen]]" to another's beracha, he does not make a beracha on the [[tefillin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 15 </ref>
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| # However, if one spoke by mistake about things unrelated to the [[tefillin]], he must recite the beracha of al mitzvat [[tefillin]] as the Ashkenaz. <ref> Shulchan Aruch 25:9, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 3 </ref> If he mistakenly spoke about things related to the [[tefillin]] he not need to recite another beracha. <ref> Shulchan Aruch 25:10 </ref>
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| # If one removes his [[tefillin]] to go to the bathroom he recites a new beracha upon putting them back on. <ref> Sh"t Yabia Omer 8:2 </ref>
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| # It is prohibited to recite a beracha on stolen [[tefilin]], including [[tefilin]] that one bought from a thief. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 30 </ref>
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| # If one removes his [[tefilin]] and puts on a different pair, he recites a beracha upon donning the other pair. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 23 </ref>
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| # If one removed his [[tefilin]] without the intention of putting them back on and then decides to put them back on, he recites another beracha when putting them back on. However, if one removed his [[tefilin]] with the intention of putting them back, he does not recites another beracha when putting them back on. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 21 </ref>
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| # After putting on Tefillin, there is a minhag to recite the parshiot of Vehaya Ki Yivecha and Kadish Li since they appear in the Tefillin.<ref>Mishna Brurah 25:16, Yalkut Yosef 28:11</ref> While some say that one doesn't need to recite them, it is proper to say them. <ref>Halacha Brurah 25:21</ref>
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| ==Where the Tefillin are placed== | | ==Other activities in the Sukkah== |
| # The arm-[[tefillin]] is placed on the biceps of the arm, two finger breadths away from the elbow, with the box facing inward towards the heart. <ref> Shulchan Aruch 27:1 </ref> After the beracha is said, the arm-[[tefillin]] is tightened, then wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions. The sephardic minhag is to wrap the seven times outward, away from the body while the ashkenazi minhag is to wrap towards the body. <ref> Kaf Hachayim 25:67, Halacha Berurah 27:27 </ref> There is a custom to cover the arm-[[tefillin]] with the sleeve, in accordance with the verse "And they will be a sign to you...", i.e. to you and not to others. <ref> Ben Ish Chai Vayera 15 based on Shaar Hakavanot Derush 5 of [[Tefillin]] </ref> | | # [[Eating in the Sukkah]] |
| # Next, the head-[[tefillin]] is placed on top of the head, "between the eyes" but not lower than the hairline (or if balding, where one's hairline once was). <ref> Ben Ish Chai Chayei Sarah Halacha 1 </ref> The knot of the head-[[tefillin]] sits at the back of the head, upon the part of the occipital bone that protrudes just above the nape. <ref> Shulchan Aruch 27:10 </ref> The two straps of the head-[[tefillin]] are brought in front of the shoulders, with their blackened side facing outwards. <ref> Shulchan Aruch 27:11 </ref> | | # [[Eating in the Sukkah#Learning in the Sukkah|Learning in the Sukkah]] |
| ==Removing the Tefillin==
| | # [[Eating in the Sukkah#Other activities in the Sukkah|Doing other activities in the Sukkah]] |
| # According to Ashkenazim, one should remove one's [[Tefillin]] standing, however, the Sephardic minhag is to remove the [[Tefillin]] shel yad sitting.<ref>Kitzur Shulchan Aruch 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)</ref> | |
| # The Ben Ish Chai says to remove [[tefillin]] as follows: standing or sitting remove finger, hand, and two windings of forearm. Then stand to take off shel Rosh and sit to take off rest of shel yad. <ref> Ben Ish Chai Chayei Sara: halacha 10. </ref> In contrast, Rav Rephael Baruch Toledano maintains that one should remove [[tefilin]] in the following manner: remove [[tefilin]] shel yad from hand and a little bit of one's arm and [[tefilin]] shel rosh while standing, then wrap the [[tefilin]] shel rosh and return it to its bag, afterwards sit down to remove the rest of the [[tefilin]] shel yad and return it to its bag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 38 </ref>
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| # One should remove one's [[Tefillin]] shel rosh before one's [[Tefillin]] shel yad.<ref>Kitzur Shulchan Aruch 10:20</ref>
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| # One shouldn't remove one's [[Tallit]] until one removed one's [[Tefillin]].<ref>Kitzur Shulchan Aruch 10:20</ref>
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| # One should wait until at least the [[kedusha]] of uva litzion before removing their [[tefillin]]. <ref> Shulchan Aruch 25:13, Kitzur Shulchan Aruch 10:19, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 31 </ref> Preferably though one should wait until after al ken in aleinu lishabeach. <ref> Arizal in Shaar Kavanot derush 5 [[tefillin]], Ben Ish Chai Parashat Chayei Sara: halacha 10. </ref> There is Kabbalistic significance in waiting until the mourner's [[kaddish]] that takes place after alenu leshabeach to take off one's [[tefilin]]. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 30 </ref>
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| # Ideally, one should learn a little bit of torah after [[prayers]] while still wearing [[Tefillin]]. <ref> Arizal quoted by Ben Ish Chai Chayei Sara 11, Chida in machazik beracha siman 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 32. </ref> | |
| # On a day when there is [[Kriyat HaTorah]], one should not remove his [[tefilin]] until the Torah is returned to the Aron, however, if one must do so, he should put his [[Tallit]] over his head when removing the [[tefilin]] shel rosh in order that one's head be covered during the return of the sefer Torah. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 33 </ref>
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| # When there is a [[brit mila]], one should keep his [[tefilin]] on until afterwards because the [[brit mila]] and [[tefilin]] are both an "ot." The minhag is that the sandak, mohel, and father of the son receiving the berit mila procedure keep their [[tefilin]] on. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 37. </ref>
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| # One should remove the [[tefillin]] shel rosh with his weaker hand to show his desire to fulfill mitzvot and reluctance to stop. <ref> Ben Ish Chai Chayei Sara: Halacha 10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 39. </ref>
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| # It is a nice practice to kiss the [[tefillin]] upon removing them. <ref> Shulchan Aruch 28:3, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 11</ref> | |
| # When putting the [[tefilin]] back one should place the [[tefilin]] shel rosh on the bag's left. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 7 </ref>
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| # One should be careful not to put one's [[Tallit]] or siddur on top of his [[tefilin]] when placing one's religious articles bag in his bag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 8 </ref>
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| # One should wrap up his [[tefillin]] personally, and not leave it to another to do, in order to demonstrate love for the mitzvah. <ref> Sh"t Rivivot Ephraim 1:28:1 </ref>
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| ==Lefties and Righties==
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| # A righty wears his [[Tefillin]] shel yad on his left hand.<ref>Shulchan Aruch 27:1</ref>
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| # A lefty who writes and does everything that requires one hand with his stronger left hand, wears his [[Tefillin]] shel yad on his right hand.<ref>Gemara Menachot 36b-37a, Shulchan Aruch 27:6</ref>
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| # A lefty who writes with one hand and does everything else with his other hand, some say the hand he writes with is considered primary and he should wear [[Tefillin]] on the opposite one, while others say that the generally stronger hand is the primary one.<ref>Shulchan Aruch 27:6 quotes both opinions. Rama says that the minhag is to consider the hand that writes primary. Rav Moshe Feinstein in Igrot Moshe O.C. 4:1 discusses this topic at length and concludes in favor of the opinion that considers the stronger hand primary.</ref>
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| # Someone who is ambidextrous should wear his [[Tefillin]] shel yad on his left [[Tefillin]]. <ref>Shulchan Aruch 27:6</ref>
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| ==Wrappings around the hand==
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| # The [[Tefillin]] Shel Yad should be put on the left arm on the area where the muscle bulges in the lower half of the area between the elbow and armpit. <Ref> S”A 27:1, Mishna Brurah 27:4 </ref> One should make sure not to put the [[Tefillin]] within two fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoted [[Tefillah]] LeMoshe 7:7 </ref>
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| # The [[Tefillin]] should be tilted slightly towards the body so that when the arm is bent the [[Tefillin]] faces the heart. <Ref> S”A 27:1 </ref>
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| # The knot which looks like a Yud on the [[Tefillin]] Shel Yad should be facing inward and touching the main [[Tefillin]] box. <Ref> S”A 27:2. Ben Ish Chai Vayera Halacha 15 says that according to Kabbalah the yud should be touching the box even when the [[tefillin]] are wrapped in their boxes. Shaare [[Teshuva]] OC 27:2 quotes the Shalmei Tzibbur saying the same. </ref>
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| # The Minhag is to put the Maavarta (bridge) part of the [[Tefillin]] facing the shoulder. <Ref> S”A 27:3 </ref> The Maavarta should also be below halfway between the elbow and armpit. <Ref>Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34</ref>
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| # It’s better that the Maavarta is placed above halfway between the elbow and armpit and not have the main box of [[Tefillin]] be within 2 fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46 </ref>
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| # Many authorities are lenient not to require a [[Netilat Yadayim]] if one touches the skin in the area where the [[Tefillin]] Shel Yad is placed or rub one’s hair while putting on [[Tefillin]] Shel Rosh, <ref> Halichot Shlomo ([[Tefillah]] 4:3), Sh”T Shelmat Chaim 39-40, Kaf HaChaim 4:59 </ref> however, some are strict. <Ref>Piskei Teshuvot 27:2 quoting Dinim Vehanahot LeChazon Ish 3:10 and Chelkat Yehoshua 6:7</ref>
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| # Nothing can interpose between the [[Tefillin]] or the area where the straps wrap around the arm and one’s body, however, in the area of the knot one may have an interposition. <Ref>S”A 27:4, Mishna Brurah 27:16 </ref>
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| ==Physical Separation/Chatzitza==
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| # One should ensure that there is no interposition between the [[Tefillin]] Shel Rosh and one's head or the [[Tefillin]] Shel Yad and one's arm. <ref> Bet Yosef 27:4 quotes a dispute between the Rosh (Hilchot [[Tefillin]] 18, Sh"t HaRosh 3:4) who says that that there may not be any interposition between the [[Tefillin]] Shel Rosh and one's head and the [[Tefillin]] Shel Yad and one's arm and the Rashba ([[Megillah]] 24b s.v. Sipah) who allows putting [[Tefillin]] on top of an interposition. [See the Sh"t HaRashba Sh"t 3:282 where at first he acknowledges the explanation of the Rosh but comments that this is the halacha lo lemaaseh and continues to explain his own explanation until he concludes that his approach is the halacha.] Shulchan Aruch 27:4 rules like the Rosh. The Rama 27:4 says that this only applies for the batim (boxes) themselves and not the retzuot (straps) but Mishna Brurah 27:16 says that one should not be lenient in this. Shulchan Aruch 27:5 says though that if one needs to lenient for some medical reason and needs a head covering, he can wear them above a thin hat. The Rama there says in that case he can't say a beracha. </ref>
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| # The following are considered items that separate between the [[Tefillin]] and one's body: loose dirt <ref> Mishna Brurah 27:14 </ref>, water in your hair <ref> Shaare [[Teshuva]] 27:6 says one should make sure to dry his hair well if he wet it before putting on the [[tefillin]], both because it could damage the [[tefillin]], and because the water itself could be considered a separation.</ref>, a wig <ref> Mishna Brurah 27:16 </ref> a toupee <ref> Iggerot Moshe OC 4:40:18 says that if removing it in public would embarrass the person that he should put on [[Tefillin]] in private with a beracha without the toupee and then go to shul and put it on there over the toupee without a beracha but hair that is transplanted is considered part of the head and is not a problem. see [http://www.dailyhalacha.com/displayRead.asp?readID=2233 Daily Halacha (by Rabbi Mansour)].</ref>, and long hair.<ref> Machatzit Hashekel 27 and Kitzur Shulchan Aruch 10:6 say that although short hair would not be a problem, excessively long hair could be. The Pri Megadim 27 says that hair which is not located in its place of growth but rather has been brushed across from another part of the head, constitutes a chatzitza in [[tefillin]]. Mishna Brurah 27:14-15 agrees to this, and says that it also could be hard to keep the [[Tefillin]] lined up between the eyes and at the right height with long hair. Aruch Hashulchan 27:14 and Rav Ovadia (Yechave Daat 2:2(22)) hold that there is what to rely on regarding really long hair. The Aruch Hashulchan says only hair moved from another place would be problematic. </ref>.
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| #Though it is not befitting for Bnei Torah to have long hair, it does not constitute a Chatzitzah for the Tefillin Shel Rosh <ref>Yechave Daat 2:2, based on a Sefek Sefeika: maybe the Halacha is like the Rosh (against Maran) that there is no Chatzitzah issue by Tefillin Shel Rosh, and, even if the Halacha is like the Rashba and not the Rosh, maybe hair is not a Chatzitzah, as it's Min beMino. Additionally, we don't find that the Poskim mentioned a Chatzitza issue for an Avel during Shloshim.</ref>
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| # A wristwatch does not need to be removed. <ref> Sh"t Yechave Daat 3:2, Sh"t Yabia Omer 2:2 and Rav Ovadia writes that one who is stringent will be blessed. Emes liYaakov OC 27:note 31 says even though the Rama 27:4 based on the [[Teshuva]] of the Rashba 1:827 says one doesn't need to worry about barriers except for between the skin and the boxes, that if one is accustomed to removing it he should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head [[tefillin]] </ref>
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| # If one is unable to remove a bandage or a cast he should wear the [[tefillin]] without a beracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the beracha should be recited as usual. <ref> Sh"t Yabia Omer OC 2:2 </ref>
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| | ==Links== |
| | * [http://www.hebrewbooks.org/55400 Yalkut Yosef Hilchot Sukkah (Hebrew 5776)] |
| ==Sources== | | ==Sources== |
| {{Reflist|2}} | | {{reflist|30em}} |
| [[Category:Orach Chaim]] | | [[Category:Holidays]] |
| [[Category:Prayer]] | | [[Category:Sukkot]] |
