Tzitzit and Putting On and Removing Tefillin: Difference between pages

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Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:
==Putting on Tefillin at Home==


[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]
#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 Orach Chaim 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 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, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of [[tefillin]], seif 6. The Sh"t Rav Pealim OC 2:5 agrees that if one is going to wear tefillin in the street that non-Jews will see it, one should wear small ones and cover them so that they're not visible.</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 say that one should also walk out of Shul wearing [[Tefillin]].<ref>Piskei Teshuvot 25:6 </ref>
#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>


== Source of Requirement ==
==When to Put on Tefillin==
# There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. <ref> Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref> Aruch HaShulchan 10:1 </ref> On such garments with more than 4 corners, one should only attach Tzitzit to four of the corners. <ref> Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref> Shulchan Aruch 10:1 </ref> However, bedieved, one may make a bracha o the Tzitzit, even if they were not placed at the farthest corners of the garment. <ref> Mishna Brurah 10:5 </ref>
# There is however no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2</ref>Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. <ref>Rav Moshe Feinstein in Igres Moshe 4:4 </ref>


== People Obligated in Tzitzit ==
#One may put on [[Tefillin]] during the day, but not during the night.<ref>Shulchan Aruch Orach Chaim 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 [[MeSheyakir]].<ref>Shulchan Aruch Orach Chaim 30:1 </ref>
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
#The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly be aware of the fact they are being worn. <ref>Shulchan Aruch Orach Chaim 37:2 </ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
#Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.
# The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref>
===Should Bochrim Wear a Tallit?===
<p class="indent">The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4). Or Litzion (Chelek 2, 3:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<Ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees</ref></p>
<p class="indent">However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]]. Some achronim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities it did not catch on. Later achronim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier achronim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p>


== Time Requirements ==
===Wearing Tefillin for Prayer===
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref>  In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref> MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref>  However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref>  qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
# One may wear Tzitzit before these times, however one should do so without making a brach. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
# If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto bamidbar" 15:39.  Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref>  In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref>  unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
# If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>


==Material Requirements==
#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>
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>  
#The custom 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>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>  
#The minimum requirement is to have [[Tefillin]] on during [[Kriyat Shema]] and [[Shmoneh Esrei]].<ref>Shulchan Aruch Orach Chaim 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 wearing his [[Tefillin]]. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref>  an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#If one has a choice between praying the Amida with the tzibbur or waiting for a pair of [[Tefillin]], for example, if one forgot one's tefillin and if one were to go get them one would miss davening with a minyan, one should wait for the [[Tefillin]] and pray alone unless due to waiting one would miss the time for praying.<ref>Magen Avraham 66:12, Kitzur Shulchan Aruch Orach Chaim 10:22, Kaf Hachayim 25:28</ref> Some hold that you should daven with the tzibbur and then put on tefillin afterwards unless one has a lot of kavana when davening by oneself.<ref>Yalkut Yosef 90:9:12 </ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>  
#If one is waiting for a pair of [[Tefillin]] and the time to say Keriat Shema may pass, one should recite Shema without [[Tefillin]].<ref>Sh"t Yabia Omer OC 1:4 by doing so, one does not fall into the category of people criticized by the gemara [[Brachot]] 14b mentioned above. </ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Some have the custom to keep their [[Tefillin]] on when attending 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 brit. </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>
# Tzitzit strings may not be made from stolen material. <ref> Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref> Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref> Halacha Brurah, 11:25 </ref>
# For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.


==Size Requirements==
===Earliest Time===
#There are various opinions<ref>This range emanates from the gemara Menachot 40b, where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child; head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of it's body, or whether it needs to be able to cover the head and an additional 51% of their body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>


1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
#The earliest time to put on [[Tefillin]] is the time of [[MeSheyakir]].<ref>Shulchan Aruch Orach Chaim 30:1 </ref>
 
#If one can't put on Tefillin from after [[Alot HaShachar]] until [[Shekiya]] because of his work and would lose his job if he put on Tefillin during the day, then he can keep his job and put on Tefillin before [[Alot Hashachar]] in such an extenuating circumstance.<ref>Igrot Moshe OC 1:10. Rav Moshe Feinstein writes here that one who will lose more than one-fifth of his income by not accepting work that requires such early hours ought to put on Tefillin with a berakha, since it is not worth losing a positive commandment due to a rabbinic prohibition. In this situation, the reason for Chazal’s ruling does not apply since there should be no reason to be concerned that he will fall asleep.</ref> This can apply to other situations in which one would not be able to do so the rest of the day.<ref>Piskei Teshuvot 30:1. An example given is if one must undergo surgery and will not be able to fulfill the mitzvah later. One should not make a berakha before misheyakir in such situations.</ref>
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
#One who needs to travel before [[Alot HaShachar]] should wait until the proper time to don Tefillin.<ref>Mishnah Berurah 30:14. While the Shulchan Arukh allows donning Tefillin before [[Alot HaShachar]] and reciting the berakha at misheyakir for one who needs to travel, this would only seem to apply when one is travelling by foot. However, as we tend to travel by vehicle, there is still a concern that one may fall asleep when sitting while wearing Tefillin. The Arukh Ha-Shulchan (OC 30:5) agrees with this view.</ref>
#If one is in the army and going to be on duty all day from before [[Alot HaShachar]] until after [[Shekiya]], according to some poskim he can put on Tefillin then without a bracha, but according to others he shouldn't put on Tefillin then.<ref>[https://he.wikisource.org/wiki/%D7%97%D7%91%D7%9C_%D7%A0%D7%97%D7%9C%D7%AA%D7%95_%D7%92_%D7%91 Chevel Nachalato 3:2] records a long discussion between Rav Yakov Epstein and Rav Avigdor Nevenzal whether a soldier who is on duty from before Olot until after Shekiya can put on Tefillin before olot. Rav Nevenzal held he could but shouldn't recite a bracha. He is based on Igrot Moshe 1:10 and would apply it even on a mass scale.</ref>


2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
===Latest Time to Wear Tefillin===


There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#One may not put on [[Tefillin]] at night.<ref>Shulchan Aruch Orach Chaim 30:2</ref>
#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]:  Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches. 
#If one has not put on one's [[Tefillin]], one still may do so during the time of [[Bein Hashemashot]] (between sunset and nightfall). Even though, generally, it is forbidden to wear them at night, as long as one has not recited [[Arvit]], it is permissible bedievad.<ref>Magen Avraham 30:2, Mishna Brurah 30:3, Halichot Olam volume 1 page 29 </ref>
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.
#Once [[Tzet HaKochavim]] passes, one may no longer put on Tefillin.<ref>Shulchan Aruch Orach Chaim 30:2, Sh"t Yabia Omer OC 7:7:5. </ref>
* Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
* He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
# Halacha Le'Maaseh:
## Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.
## Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref> Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref> Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
# The garment with four corners needs to be open at least a majority of the way up. <ref> Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref> Halacha Brurah 10:20 </ref>
===Shoulder Straps and Sleeves===
# The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]]. <Ref> Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref>
# It is better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>


==Color Requirements==
==Tallit before Tefillin==
# Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref> Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref> Shulchan Aruch OC 9:5 and the Rama </ref>


==Garment Requiremnts==
#One should put on the [[Tallit]] before putting on one's [[Tefillin]].<ref>Shulchan Aruch (Orach Chaim 25:1) says that the [[Tallit]] goes first because we want to increase in [[Kedusha]] from [[Tallit]] to [[Tefillin]]. </ref> Even if the [[Tallit]] is only obligated in [[Tzitzit]] derabbanan, it still takes precedence over the [[Tefillin]].<ref>Mishna Brurah 25:1, Halacha Brurah 25:7, Ben Ish Chai Vayera Halacha 3 </ref>
# In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref> Shulchan Aruch, OC, 10:9 </ref>
#If one puts one's [[Tallit]] and [[Tefillin]] in the same bag, one should be careful to place the [[Tallit]] to the side of the [[Tefillin]] so that one can unpack the [[Tallit]] before the [[Tefillin]].<ref>Shulchan Aruch Orach Chaim 25:1 writes that one must not place the [[Tefillin]] above the [[Tallit]] in fear of taking the [[Tefillin]] out before the [[Tallit]]. However, Halacha Brurah 25 writes that it is 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>
#If one is not going to fulfill the mitzvot of [[Tallit]], one may pass over the [[Tefillin]] and take the [[Tallit]] or the other way around; pass over the [[Tallit]].<ref>Mishna Brurah 25:3 writes that the law that one may not 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 did not plan on fulfilling the mitzvah with either for that moment, one may remove both and rearrange them.<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>
#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 is below the other Shabbat one.<ref>Kaf HaChaim 25:8 writes that since one does not intend to use the [[Tallit]] of [[Shabbat]] now one is permitted to take the [[Tallit]] of the weekday even if it is underneath. </ref>
#If one has only [[Tefillin]] but not a [[Tallit]], according to Ashkenazim one should not wait but rather one can just put on the [[Tefillin]]. Sephardim hold that if one will have the possibility of attaining a [[Tallit]] 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]] within the time.<ref>Rama 25:1 writes that if one has [[Tefillin]] but not a [[Tallit]] one should not 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 is 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>
#If one takes off one’s [[Tallit]] and [[Tefillin]] momentarily and then puts them back on, one should still be careful to put on the [[Tallit]] first.<ref>Mishna Brurah (Beiur Halacha s.v. Vayitztarech) writes that the principle of putting on the [[Tallit]] before [[Tefillin]] is relevant also in a case where one took off the [[Tallit]] and [[Tefillin]] momentarily and now comes to put them back on. 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>
#If one is wearing [[Tefillin]] and then a [[Tallit]] becomes available, one need not 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 them on and when one gets a [[Tallit]] one should don the [[Tallit]] implying that one does not need to remove the [[Tefillin]] in order to put on the [[Tallit]]. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees. </ref>
#If someone by accident took the [[Tefillin]] before the [[Tallit]], some say that one should put on the [[Tefillin]] since one already has them in one’s hands, while others hold one should leave the [[Tefillin]] (respectfully), engage oneself in another activity and when one returns one can put on the [[Tallit]] first.<ref>The Shulchan Aruch (Orach Chaim 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 Shulchan Aruch 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 Shulchan Aruch 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 is not 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>
##The same applies if one only picked up the [[Tefillin]] in their bag before taking the [[Tallit]].<ref>Magen Avraham 25:1 argues that the principle of not passing up a mitzvah does not apply if one picks up the [[Tefillin]] in their bag before taking the [[Tallit]]. This is also the opinion of the Shulchan Aruch HaRav 25:3. However, Kitzur Shulchan Aruch Orach Chaim 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 and therefore one may not simply put tem down again and don one's [[Tallit]] but rather engage oneself doing something else, then return and put them on in the right order; [[Tallit]] first then [[Tefillin]]. </ref>
##If there are [[Tefillin]] in the room that one is in and there is 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 the [[Tallit]] applies. </ref>
#If one first made a mistake by taking the [[Tefillin]] and then made another mistake by putting down the [[Tefillin]], one should put on the [[Tallit]] first, since one has already put the [[Tefillin]] down.<ref>Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2) </ref>
#There is a doubt regarding a situation where one would be embarrassed to put on [[Tefillin]] without a [[Tallit]], as to 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 deoraitah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8). </ref>
#If one can only afford either a Tallit or [[Tefillin]], one should buy [[Tefillin]].<ref>Kaf Hachayim 25:3 </ref>


==Other Garments==
==Kavana when Putting on Tefillin==
# A scarf is exempt from Tzitzit. <ref> Shulchan Aruch 10:11 </ref>
# Towels are exempt from Tzitzit. <ref> Beiur Halacha 10: "soder" </ref>
# If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref> Shulchan Aruch 8:12 </ref>
# There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<Ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].
* The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
* On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
* In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
# If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <Ref> Shulchan Aruch, OC, 10:7 </ref>
# One should not make a bracha on a garment that is open only half way on it's sides. <ref> Halacha Brurah 10:16 </ref>


==Tying Requirements==
#When putting on [[Tefillin]] one should have the following kavana (intent): "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 total 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>Shulchan Aruch (Orach Chaim 25:5), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 1 </ref>
# Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch OC 14a</ref> for boys beneath the age of 13 and women not to tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the gavra who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
#It is very important to have said kavana, however in the case where one did not have such intent one has still fulfilled one's obligation, bediavad.<ref>Mishna Brurah 25:16 </ref>
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref> Sh"t Yabia Omer OC 8:3 </ref>
#It is also important to have intent that one is doing the mitzvah in order to fulfill a biblical obligation.<ref>Shulchan Aruch (Orach Chaim 60:4) </ref>


==Shehecheyanu==
==Process of Putting Tefillin On==
# If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref> Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref> Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref> Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
===Order of Tefillin Shel Yad and Shel Rosh===
# The bracha may be recited as long as someone is still wearing it for their first time. <ref> Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
# One should recite the bracha on a new Tallit Katan if it brings one joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
# If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref> Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
# One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref> Sh"t Yechave Daat 2:31 </ref>
# [[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>


==Borrowed Tallit==
#First one puts on the [[Tefillin]] of the arm ("Shel Yad") before putting on the [[Tefillin]] of the head ("Shel Rosh").<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 interpret 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 [[tefillin]], 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 [[Tefillin]] shel rosh in one's bag or at least still wrapped until one is finished donning the [[Tefillin]] shel yad.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 20 </ref>
# If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref> Ben Ish Chai Lech Lecha Halacha 5 </ref>
#According to some poskim one may kiss one's [[Tefillin]] shel rosh when one takes them out of one's bag even though one should try not to interrupt between the [[Tefillin]] shel yad and shel, rosh since kissing it is giving it honor, it is permitted.<ref>Sh"t Rivivot Ephraim 1:27:1 </ref>


==If One Wears Multiple Pairs of Tzitzit==
===Sitting or Standing When Putting on Tefillin===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref> Shulchan Aruch, Orach Chaim, 8:12 </ref>


==Checking the Tzitzit==
#The Ashkenazi custom is to stand while puttin on both the arm and head Tefillin.<ref>Rama (Orach Chaim 25:11)</ref>
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref> Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#The Arizal instructed that the Tefillin Shel Yad be put on while seated, so the common Sephardic custom is to place the [[Tefillin]] shel yad while seated and the [[Tefillin]] shel rosh while standing,<ref>Chesed La'alafim 25:4, Kaf HaChaim 25:33, Sh"t Yechave Daat 4:36</ref> and remain standing while wrapping the [[Tefillin]] around the hand after puttin on the Shel Rosh.<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 [[tefillin]], seif 18 </ref> This is also the Moroccan custom.<ref>Rav Mordechai Lebhar (Magen Avot, Orach Chaim 25:11) writes how the Minhag of many Moroccan communities and leaders was to be seated for the Tefillin Shel Yad. Although the common people did often put on both standing, one cannot derive a Minhag from what was probably convenient for them as they walked in to shul. Some compromise and recite the Beracha sitting and then stand to wrap the Shel Yad. See Shemesh uMagen 2 CM 3:2, Emek Yehoshua 1:34 and 3:31, Mayim Chaim 2:OC 93 at the end, and Tevuot Shamesh 1:67</ref>
# One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </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>
# If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
# One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
# Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref> Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <Ref> S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
# One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </ref>


==If the Strings Ripped==
===Where the Tefillin Are Placed===
[[Image:TzitzitEnd.png|right|200px]]
====Position of the Tefillin Shel Yad (Arm)====
# If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes:
[[Image:Tefillin shel yad placement.png|200px|right]]
* '''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
* '''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
* The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
# The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm . <Ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur S"A 9:13 writes that it is supposed to be 4 agudlin.</ref>


==Laws that Disqualify Tzitzit==
#The arm [[Tefillin]] is placed on the bicep, below the halfway point of the bone between the elbow and armpit and where the muscle bulges.<ref>Shulchan Aruch Orach Chaim 27:1 writes that the Tefillin shel yad is placed on the bone between the elbow and armpit on the elevated part of the flesh. The Rama adds that it has to be below the halfway point on that bone. The Mishna Brurah 27:4 clarifies that it must be slightly above the elbow so that it is on the elevated part of the flesh. Halacha Brurah 27:3 agrees.</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>
# If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref> Halacha Brurah 12:1 </ref>
#The Minhag is to put the Maavarta (bridge) part of the [[Tefillin]] facing the shoulder.<ref>Shulchan Aruch (Orach Chaim 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>
# The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref> S"A, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>
#It is better when the Maavarta is placed above halfway between the elbow and armpit and not to 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>


==Tuck In or Out==
====Position of the Tefillin Shel Rosh (Head)====
===Strings===
# Some Ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The Sephardi minhag is to wear them tucked in. <ref> Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). </ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
# At a cemetery one must tuck in one's strings. <ref> Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref>


===Garment===
#After wrapping the Shel Yad straps around the bicep, 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>
# One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref> Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </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 Orach Chaim 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 Orach Chaim 27:11 </ref>


==Symbolism of Tzitzit==
===Lefties, Righties, Ambidexterity, and Cross Dominance===
# The five knots of the Tzitzit represent the 5 books of the Torah. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>


==Washing the Tzitzit and its Garment==
#Right handed people wear the [[Tefillin]] Shel Yad on their left arm, and left handed people place it on their right arm.<ref>Shulchan Aruch Orach Chaim 27:1, 27:6 based on gemara Menachot 37a. As a Middat Chassidut, Or LeTzion (2:3:3) cites the Ben Ish Chai (I Chaye Sarah 7) who recommends being Machmir for the view of the Shalmei Tzibbur that a lefty should wear Tefillin on his right hand.</ref>
# One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#Wearing them on the wrong arm does not fulfill the mitzvah at all.<ref>Kaf HaChaim (Orach Chaim 27:1)</ref>
# One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref> Sh"t Rivivot Ephraim 1:23:5 </ref>
#Someone who is completely ambidextrous should place the Tefillin on the left arm.<ref>Shulchan Aruch Orach Chaim 27:6</ref>
#Regarding a cross dominant person, whether he writes with his right and does everything with his left or vice versa, there is a debate. Some say he should put the Tefillin on the non-dominant arm, meaning whichever is weaker, while others say the hand he writes with determines dominance.<ref>Shulchan Aruch (Orach Chaim 27:6) presents it as a Yesh veYesh in this order, and the Rama notes how the Minhag follows the latter opinion. Rav Moshe Feinstein in Igrot Moshe O.C. 4:11 discusses this topic at length and concludes in favor of the opinion that considers the stronger hand primary. See Yabia Omer (6 OC 23), Or LeTzion (2:3:3), and Yabia Omer (9 OC 108: Halacha Brurah 27:21 write that someone who writes with one hand and performs all other activities with another is considered praiseworthy if he places [[Tefillin]] on the other hand in addition, however without making a bracha on the second [[Tefillin]]. 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 Tefillin on the right arm.<ref>Mishna Brurah 27:22 </ref>
#Even if someone's heart is on the right side (Dextrocardia), if he's right handed, he should still place Tefilin on the left arm.<ref>Halacha Brurah 27:4</ref>


==Sanctity of the Tzitzit==
===Wrappings around the Arm===
# One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
# The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref> Tur, Orach Chaim, Siman 21 </ref>
# It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref> Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
# One may enter the bathroom while wearing Tzitzit. <ref> Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
# One should not enter the bathroom with one's Tallit Gadol. <ref> Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
# One should not enter the bathroom with one's Tallit Katan if it is on top of one's clothing. It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref> Shulchan Aruch 21:3, Kaf Hachayim 21:13. </ref>
# One should try to prevent one's strings from touching the ground. <ref> Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare [[Teshuva]] 21:5, Shulchan Aruch Harav 21:5 </ref>
# If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref> Shulchan Aruch 21:1 </ref>
# As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref> Shulchan Aruch 21:1 </ref>


==Tallit Gadol==
#After the bracha is recited, the strap around the arm is tightened and wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions.<ref>Kaf Hachayim 25:67, Halacha Brurah 27:27 </ref>
# The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref> Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref> Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref>
#There is a Kabbalistic 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>
## A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref> Yechave Daat 4:36 </ref>
#For Sephardim, it is important that the knot which looks like a Yud on the [[Tefillin]] Shel Yad be facing inward and touching the main [[Tefillin]] box.<ref>Shulchan Aruch (Orach Chaim 27:2) based on the Zohar</ref> Some say this must be done by wrapping the Tefillin straps around the Shel Yad ust after tightening it around the bicep,<ref>Although the Shulchan Aruch does not specify how to secure the Yud, the Iraqi Mekubalim interpret the Rashash as saying so. 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. Therefore, a gid is often used when the Tefillin are made to hold the Yud down forever, but the Ben Ish Chai writes one should still wrap the retzua around the Yud for Kabbalistic reasons. See Kaf HaChaim (Orach Chaim 27:13). Or LeTzion 2:3:1 reports this as the practice of Rav Ephraim HaKohen and other Iraqi Mekubalim. Rav Mordechai Lebhar (Magen Avot Orach Chaim 27:8) notes how Rav Masoud Elchadad writes how this is only the Minhag in Yeshivat Beit El and not me'akev, but the Ben Ish Chai argues it is me'akev.</ref> while others argue that using the straps will ruin the squareness of the Tefillin and, one just has to have kavanna that they're touching.<ref>Syrian Mekubalim do not interpret the Rashash literally, as wrapping the Retzuot around the boxes every day will ruin their squareness. See Rama Orach Chaim 27:8. Or LeTzion 2:3:1 writes how either interpretation of the Rashash is fine, but the Ben Ish Chai's is preferred. Rav Ovadia (Yabia Omer vol. 9 OC 108:20) argues in favor of the Syrian Mekubalim and that one should just follow the Shalmei Tzibbur and use a gid, not a retzua. He notes how Rav Ben Tzion Abba Shaul recommends following the Ben Ish Chai, because Rav Ben Tzion's father prayed in the synagogue of Chacham Tzadka Hussein, a Talmid of the Ben Ish Chai, so he wouldn't deviate from the Ben Ish Chai's view. Rav Ovadia's rebbeim, on the other hand, followed the Syrian view on this issue. See VaYashov HaYam 1:4 who explains the Ben Ish Chai's view from a Kabbalistic perspective.</ref> Some [[Moroccans]] have this custom.<ref>Rav Mordechai Lebhar (Magen Avot Orach Chaim 27:8) notes how some do and some claimed not to.</ref>
# One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occured only after placing it on one's head one does not recite a new bracha. <ref> Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
#Some say that right after tightening the strap and (if accustomed to) securing the Yud, one should wrap three times around the tricep to represent the letter Shin of Hashem's name. Others say that one should draw the straps around his bicep without wrapping around the tricep, unless wrapping around the tricep is necessary to keep the Tefillin boxes secured in the proper place.<ref>See Shu"t Tashbetz 3:118, Birkei Yosef Orach Chaim 25:9, Machazik Beracha (Orach Chaim 27:8), Kesher Gudal 3:7, Lev Chaim 2:143, Ben Ish Chai I Vayera 15, Kaf HaChaim 25:67 and 27:13, 35, Yaskil Avdi 7:44:2, Or LeTzion 2:3:1, Magen Avot (Orach Chaim 27:8)</ref>
# The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one. <ref> Shulchan Aruch 8:10 </ref> 
#Many authorities are lenient and do not believe a [[Netilat Yadayim]] is required if one touches the skin in the area where the [[Tefillin]] Shel Yad is placed or rubs 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 and would require one to wash.<ref>Piskei Teshuvot 27:2 quoting Dinim Vehanahot LeChazon Ish 3:10 and Chelkat Yehoshua 6:7</ref>
# One should not write a pasuk or the bracha on one's Tallit Gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
#Nothing may interpose between the [[Tefillin]] or the part of the straps necessary for tying it onto one's body and one's skin. However, in the area of the windings around one's arm and hand one may have an interposition.<ref>Shulchan Aruch (Orach Chaim 27:4), Mishna Brurah 27:16 </ref>
# The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated. <ref> Halacha Brurah 8:3 </ref>
#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>Shulchan Aruch (Orach Chaim 27:8), Kaf Hachayim 25:67, Halacha Brurah 27:27, Magen Avot 25 fn 19 citing Shemesh uMagen 3:58:4</ref>
# If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref> Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref>
# If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
# If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>
# The Tallit Gadol should be removed after the [[Tefillin]]. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>
# One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot. <ref> Shulchan Aruch, Orach Chaim, 8:4 </ref>


==Text of the Bracha==
===Physical Separation/Chatzitza===
# The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". <ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit.</ref>
# For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<Ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".</ref>
# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.


==Laws regarding the Bracha on Tzitzit==
#One should ensure that there is no interposition (Chatzitzah) 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 3:282 where, at first, he acknowledges the explanation of the Rosh, but then comments that this is the halacha velo lemaaseh and continues to elaborate on his own explanation until he concludes that his approach is the halacha.] Shulchan Aruch (Orach Chaim 27:4) rules like the Rosh. The Rama (Orach Chaim 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 (Orach Chaim 27:5) allows one to be lenient if one needs to, such as if one needs to wear a head covering for some medical reason, then one may wear them above a thin hat. The Rama there says in that case one may, however, not recite a Beracha.</ref>
# One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#The following are considered items that separate between the [[Tefillin]] and one's body: loose dirt<ref>Mishna Brurah 27:14 </ref>, water in one's hair<ref>Shaarei [[Teshuva]] 27:6 says one should make sure to dry one's hair well if one wet it before putting on the [[Tefillin]], both because it could damage the [[Tefillin]] and because the water itself could be considered a separation. See Mikdash Dovid (Taharot 39:4) who doesn't think that water is a chatzitza for bigdei kehuna.</ref>, and 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 then 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. 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>
# If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#Some argue that long hair constitutes a Chatzitah,<ref>Machatzit Hashekel 27 and Kitzur Shulchan Aruch Orach Chaim 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>, while others respond that, although it is not befitting for Bnei Torah to have long hair, long hair 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 Shulchan Aruch) 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 is Min beMino. Additionally, we do not find that the Poskim mentioned a Chatzitza issue for an Avel during Shloshim.</ref>
# If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <Ref> Shulchan Aruch, OC, 8:15 </ref>
#A wristwatch does not need to be removed.<ref>Rav Ovadia (Sh"t Yabia Omer 2:2, Yechave Daat 3:2) writes that one who is stringent will be blessed. Emes leYaakov OC 27:note 31 says even though the Rama (Orach Chaim 27:4) based on the Shu"t HaRashba 1:827 who says one does not need to worry about barriers except for between the skin and the boxes and that if one is accustomed to removing it, one should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head [[Tefillin]] </ref>
# If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <Ref> Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
# If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <Ref> Shulchan Aruch, OC, 8:16 </ref>


==Links==
====Putting Tefillin on an Injured Arm====
[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]


==Sources==  
#If one is unable to remove a bandage or a cast, one should wear the [[Tefillin]] without a bracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the bracha should be recited as usual.<ref />
#If one injured one's arm and his bicep is covered by a cast that cannot be removed, he may not recite a bracha on the [[Tefillin]] shel yad, but he should, rather,  ecite a bracha on the [[Tefillin]] shel rosh and have the [[Tefillin]] shel yad in mind.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 12;  Sh"t  Yabia Omer OC 2:2</ref>
#If the cast is only covering his forearm and not his bicep where the box goes, then he should recite a Beracha as usual but should try to avoid wrapping over the bandage if possible.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 10-11, Sh"t  Yabia Omer OC 2:</ref>
 
===If One Mistakenly Put on the Tefillin Shel Rosh First===
 
#If one mistakenly took the [[Tefillin]] shel rosh first, one must put it down and put on the [[Tefillin]] Shel Yad first.<ref>Tosfot Yoma 33b, Shulchan Aruch Orach Chaim 25:6, Kaf Hachayim 25:42. See [https://www.hebrewbooks.org/pdfpager.aspx?req=20961&st=&pgnum=20 Olot Shlomo Zevachim 19a s.v. pturin] who writes that there is no concept of osek bmitzvah or ein maavirin if one started with the mitzvah that shouldn't be done first since objectively it should have been done afterwards. </ref>
#If one mistakenly put on the [[Tefillin]] shel rosh first, one should put on the [[Tefillin]] shel yad afterwards and need not take off the [[Tefillin]] shel rosh before putting the [[Tefillin]] shel yad on. However, if one put the [[Tefillin]] shel rosh on incorrectly, one should take it off, put on the [[Tefillin]] shel yad, and then re-don the [[Tefillin]] shel rosh.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 2 </ref>
 
===If One Only Has One of the Tefillin===
{{Stub}}
 
#If one only has one of the [[Tefillin]] or for some reason can only wear one of the two, either the one shel rosh or the one she yad, one should wear the one that one has and say the bracha, as each one is a Mitzvah on its own. Similarly, if one of one's [[Tefillin]] are pasul one should still wear the other and recite the bracha on it.<ref>Shulchan Aruch (Orach Chaim 26:1), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 1 </ref>
#If only wearing a Shel Yad, one only recite the Beracha of "Lehaniach Tefillin." If only wearing a Shel Rosh, Sephardim recite only "Al Mitzvat Tefillin," but Ashkenazim recite both Berachot.<ref>Shulchan Aruch and Rama (Orach Chaim 26:2)</ref>
 
==Berachot of Tefillin==
===Berachot on the Arm and Head Tefillin===
 
#Before the strap of the arm [[Tefillin]] is tightened, the blessing of להניח תפילין is said.<ref>Shulchan Aruch Orach Chaim 25:8. The custom in Sefrou, Morocco, was to ''abstain'' from reciting a Beracha on Tefillin, but that was out of concern that their Tefillin weren't properly squared. (Magen Avot, Orach Chaim 25 fn. 19) See Rav Pe'alim 2 OC 2.</ref> If someone forgot to recite the blessing before tightening the arm [[Tefillin]] one should still recite the bracha, even if one has already placed one's head [[Tefillin]].<ref>Kaf Hachayim 25:49 </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 Orach Chaim 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 bracha on the [[Tefillin]] 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 bracha.<ref>Rama 25:5 </ref>
#One does not recite a Beracha on [[Rabbenu Tam Tefillin]]. See the [[Rabbenu Tam Tefillin|relevant page]] for details.
 
===Shehechiyanu===
''See the [[Shehecheyanu#Shehechiyanu_for_Mitzvot|the Shehechiyanu page]] for a fuller treatment of this topic.''
 
#The Beracha of [[Shehecheyanu]] is not recited the first time someone puts on [[Tefillin]].<ref>Chida in Machazik Bracha 22, Kaf Hachaim Palachi 10:8 based on Tosfot Menachot 75, against the tosefta [[Brachot]] 6:10 which says that when one makes [[Tzitzit]] or [[Tefillin]], to recite [[Shehecheyanu]], this is brought down by the Rambam Hilchot [[Brachot]] 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 to cover the [[Tefillin]] as well, in order to avoid the safek.</ref>
#Some Moroccan communities did have the custom for a [[Bar Mitzvah]] boy to recite Shehechiyanu on his new Tefillin, but many recommend reciting the Shehechiyanu on a new [[Tallit]] to exempt it instead.<ref>Magen Avot (Orach Chaim 22:1)</ref>
 
===Interrupting Between The Arm and Head Tefillin===
 
#It is strictly forbidden to talk between the placement of the arm and head [[Tefillin]].<ref>Shulchan Aruch Orach Chaim 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 Orach Chaim 25:10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 14 </ref> If one mistakenly answered, one does not recite a bracha 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 bracha 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 bracha, one does not make a bracha 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>
#However, if one spoke by mistake about things unrelated to the [[Tefillin]], even a Sephardi must then recite the bracha of al mitzvat [[Tefillin]] as the Ashkenazim do.<ref>Shulchan Aruch Orach Chaim 25:9, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 3 </ref> Ashkenazim have to say both "lehaniach" and "al mitzvas" on the tefillin shel rosh<ref>Remo 25:9</ref>. If one mistakenly spoke about things related to the [[Tefillin]] one need not recite another bracha.<ref>Shulchan Aruch Orach Chaim 25:10 </ref>
 
===Reciting a New Beracha When Putting Tefillin Back On===
 
#If one removes one's [[Tefillin]] in order to go to the bathroom one recites a new bracha upon putting them back on.<ref>Mishna Brurah 25:47, Sh"t Yabia Omer 8:2, Yalkut Yosef 25:84. Sukkah 46a records the practice of Rava to recite a new bracha every time he went to the bathroom and put his Tefillin back on. </ref>
#If one removes one's [[Tefillin]] and puts on a different pair, one recites a bracha upon donning the other pair.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 23 </ref>
#If one removed one's [[Tefillin]] without the intention of putting them back on and then decides to put them back on, one recites another bracha when putting them back on. However, if one removed one's [[Tefillin]] with the intention of putting them back, one does not recite another bracha when putting them back on.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 21 </ref>
 
===Stolen Tefillin===
 
#It is prohibited to recite a bracha on stolen [[Tefillin]], including [[Tefillin]] that one bought from a thief.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 30 </ref>
 
==Praying with Tefillin==
===What to Read With Tefillin On===
 
#After putting on [[Tefillin]], there is a [[Minhag]] to recite the parshiot of "Vehaya Ki Yivecha" and "Kadesh Li" since they appear in the Tefillin.<ref>Mishna Brurah 25:16, Od Yosef Chai (Vayera 25), Yalkut Yosef 28:11</ref> While some say that one does not need to recite them, it is proper to say them anyway.<ref>Halacha Brurah 25:21</ref> Some recite them together as a Tzibbur before Hashem Melech or [[Baruch She'amar]] so people don't forget to recite them.<ref>Magen Avot (Orach Chaim 25 fn. 19, 52 fn. 48)</ref>
#Some communities, such as [[Moroccans]], have the custom to recite certain Pesukim at various points of the process of putting on the Tefillin.<ref>Magen Avot (Orach Chaim 25 fn. 19)</ref>
 
===Touching the Tefillin During Prayer===
 
#When one says "U'kshartem 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>
#Some have the custom 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>
 
==Removing the Tefillin==
===Order of Removing Tallit and Tefillin===
 
#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 Orach Chaim 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)</ref>
#One should remove one's [[Tefillin]] shel rosh before one's [[Tefillin]] shel yad.<ref>Kitzur Shulchan Aruch Orach Chaim 10:20</ref>
#One should not remove one's [[Tallit]] until one removed one's [[Tefillin]].<ref>Kitzur Shulchan Aruch Orach Chaim 10:20</ref>
#The Ben Ish Chai says to remove [[Tefillin]] as follows: standing or sitting, first 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 9. </ref> In contrast, Rav Rephael Baruch Toledano maintains that one should remove [[Tefillin]] in the following manner: remove [[Tefillin]] shel yad from hand and a little bit of one's arm and [[Tefillin]] shel rosh while standing, then wrap the [[Tefillin]] shel rosh and return it to its bag, afterwards sit down to remove the rest of the [[Tefillin]] shel yad and return it to its bag.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 38 </ref>
 
===When to Take Off Tefillin===
 
#One should wait until at least the [[kedusha]] of Uva Letzion before removing one's [[Tefillin]].<ref>Shulchan Aruch Orach Chaim 25:13, Kitzur Shulchan Aruch Orach Chaim 10:19, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 31 </ref> Preferably though one should wait until after "al ken" in alenu 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 [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 30 </ref>
#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 bracha siman 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 32. </ref>
#On a day when there is [[Kriyat HaTorah]], one should not remove one's [[Tefillin]] until the Torah is returned to the Aron, however, if one must do so, one should put one's [[Tallit]] over one's head when removing the [[Tefillin]] 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 [[tefillin]], seif 33 </ref>
#When there is a [[brit mila]], one should keep one's [[Tefillin]] on throughout because the [[brit mila]] and [[Tefillin]] are both an "ot." The minhag is that the sandak, mohel, and father of the son receiving the berit mila procedure keep their [[Tefillin]] on.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 37. </ref>
 
===How to Take Off and Store Tefillin===
 
#One should remove the [[Tefillin]] shel rosh with one's weaker hand to show one's 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 [[tefillin]], seif 39. </ref>
#It is a nice practice to kiss the [[Tefillin]] upon removing them.<ref>Shulchan Aruch Orach Chaim 28:3, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefillin]] and their removal, seif 11</ref>
#When putting the [[Tefillin]] back, one should place the [[Tefillin]] shel rosh on the bag's left.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefillin]] and their removal, seif 7 </ref>
#One should be careful not to put one's [[Tallit]] or siddur on top of one's [[Tefillin]] when placing one's religious articles back in one's bag.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[Tefillin]] and their removal, seif 8 </ref>
#One should wrap up one's [[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>
 
==Sources==
{{Reflist|2}}
{{Reflist|2}}
[[Category:Orach Chaim]]
[[Category:Tefillin]]
<references responsive="0" />

Revision as of 16:38, 9 November 2022

Putting on Tefillin at Home

  1. 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.[1] However, some say that one should only put on one's Tefillin at home if one has worn the Tallit Gadol beforehand.[2]
  2. 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.[3]
  3. 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.[4]
  4. Some say that one should also walk out of Shul wearing Tefillin.[5]
  5. 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.[6]

When to Put on Tefillin

  1. One may put on Tefillin during the day, but not during the night.[7] One may put them on in the morning from the time of MeSheyakir.[8]
  2. The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly be aware of the fact they are being worn. [9]

Wearing Tefillin for Prayer

  1. Nowadays the prevailing custom is to lay them only during the weekday morning service.[10]
  2. The custom 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.[11]
  3. The minimum requirement is to have Tefillin on during Kriyat Shema and Shmoneh Esrei.[12]
  4. If one has a choice between praying the Amida with the tzibbur or waiting for a pair of Tefillin, for example, if one forgot one's tefillin and if one were to go get them one would miss davening with a minyan, one should wait for the Tefillin and pray alone unless due to waiting one would miss the time for praying.[13] Some hold that you should daven with the tzibbur and then put on tefillin afterwards unless one has a lot of kavana when davening by oneself.[14]
  5. If one is waiting for a pair of Tefillin and the time to say Keriat Shema may pass, one should recite Shema without Tefillin.[15]
  6. Some have the custom to keep their Tefillin on when attending a brit milah[16] while some people remove it before the brit.[17]

Earliest Time

  1. The earliest time to put on Tefillin is the time of MeSheyakir.[18]
  2. If one can't put on Tefillin from after Alot HaShachar until Shekiya because of his work and would lose his job if he put on Tefillin during the day, then he can keep his job and put on Tefillin before Alot Hashachar in such an extenuating circumstance.[19] This can apply to other situations in which one would not be able to do so the rest of the day.[20]
  3. One who needs to travel before Alot HaShachar should wait until the proper time to don Tefillin.[21]
  4. If one is in the army and going to be on duty all day from before Alot HaShachar until after Shekiya, according to some poskim he can put on Tefillin then without a bracha, but according to others he shouldn't put on Tefillin then.[22]

Latest Time to Wear Tefillin

  1. One may not put on Tefillin at night.[23]
  2. If one has not put on one's Tefillin, one still may do so during the time of Bein Hashemashot (between sunset and nightfall). Even though, generally, it is forbidden to wear them at night, as long as one has not recited Arvit, it is permissible bedievad.[24]
  3. Once Tzet HaKochavim passes, one may no longer put on Tefillin.[25]

Tallit before Tefillin

  1. One should put on the Tallit before putting on one's Tefillin.[26] Even if the Tallit is only obligated in Tzitzit derabbanan, it still takes precedence over the Tefillin.[27]
  2. If one puts one's Tallit and Tefillin in the same bag, one should be careful to place the Tallit to the side of the Tefillin so that one can unpack the Tallit before the Tefillin.[28]
  3. If one is not going to fulfill the mitzvot of Tallit, one may pass over the Tefillin and take the Tallit or the other way around; pass over the Tallit.[29]Hence if the Tefillin was mistakenly placed above the Tallit and one did not plan on fulfilling the mitzvah with either for that moment, one may remove both and rearrange them.[30]
  4. 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 is below the other Shabbat one.[31]
  5. If one has only Tefillin but not a Tallit, according to Ashkenazim one should not wait but rather one can just put on the Tefillin. Sephardim hold that if one will have the possibility of attaining a Tallit 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 within the time.[32]
  6. If one takes off one’s Tallit and Tefillin momentarily and then puts them back on, one should still be careful to put on the Tallit first.[33]
  7. If one is wearing Tefillin and then a Tallit becomes available, one need not remove one’s Tefillin, rather one should just put on the Tallit while wearing the Tefillin.[34]
  8. If someone by accident took the Tefillin before the Tallit, some say that one should put on the Tefillin since one already has them in one’s hands, while others hold one should leave the Tefillin (respectfully), engage oneself in another activity and when one returns one can put on the Tallit first.[35]
    1. The same applies if one only picked up the Tefillin in their bag before taking the Tallit.[36]
    2. If there are Tefillin in the room that one is in and there is 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.[37]
  9. If one first made a mistake by taking the Tefillin and then made another mistake by putting down the Tefillin, one should put on the Tallit first, since one has already put the Tefillin down.[38]
  10. There is a doubt regarding a situation where one would be embarrassed to put on Tefillin without a Tallit, as to whether one can put on the Tallit first.[39]
  11. If one can only afford either a Tallit or Tefillin, one should buy Tefillin.[40]

Kavana when Putting on Tefillin

  1. When putting on Tefillin one should have the following kavana (intent): "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 total 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.[41]
  2. It is very important to have said kavana, however in the case where one did not have such intent one has still fulfilled one's obligation, bediavad.[42]
  3. It is also important to have intent that one is doing the mitzvah in order to fulfill a biblical obligation.[43]

Process of Putting Tefillin On

Order of Tefillin Shel Yad and Shel Rosh

  1. First one puts on the Tefillin of the arm ("Shel Yad") before putting on the Tefillin of the head ("Shel Rosh").[44] 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 Tefillin shel rosh in one's bag or at least still wrapped until one is finished donning the Tefillin shel yad.[45]
  2. According to some poskim one may kiss one's Tefillin shel rosh when one takes them out of one's bag even though one should try not to interrupt between the Tefillin shel yad and shel, rosh since kissing it is giving it honor, it is permitted.[46]

Sitting or Standing When Putting on Tefillin

  1. The Ashkenazi custom is to stand while puttin on both the arm and head Tefillin.[47]
  2. The Arizal instructed that the Tefillin Shel Yad be put on while seated, so the common Sephardic custom is to place the Tefillin shel yad while seated and the Tefillin shel rosh while standing,[48] and remain standing while wrapping the Tefillin around the hand after puttin on the Shel Rosh.[49] This is also the Moroccan custom.[50]
  3. A Sephardi who prays in an Ashkenazic minyan should place his Tefillin according to Sephardic minhag.[51]

Where the Tefillin Are Placed

Position of the Tefillin Shel Yad (Arm)

Tefillin shel yad placement.png
  1. The arm Tefillin is placed on the bicep, below the halfway point of the bone between the elbow and armpit and where the muscle bulges.[52] One should make sure not to put the Tefillin within two fingerbreadths of one’s elbow.[53]
  2. The Minhag is to put the Maavarta (bridge) part of the Tefillin facing the shoulder.[54] The Maavarta should also be below halfway between the elbow and armpit.[55]
  3. It is better when the Maavarta is placed above halfway between the elbow and armpit and not to have the main box of Tefillin be within 2 fingerbreadths of one’s elbow.[56]

Position of the Tefillin Shel Rosh (Head)

  1. After wrapping the Shel Yad straps around the bicep, 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).[57]
  2. 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.[58]
  3. The two straps of the head Tefillin are brought in front of the shoulders, with their blackened side facing outwards.[59]

Lefties, Righties, Ambidexterity, and Cross Dominance

  1. Right handed people wear the Tefillin Shel Yad on their left arm, and left handed people place it on their right arm.[60]
  2. Wearing them on the wrong arm does not fulfill the mitzvah at all.[61]
  3. Someone who is completely ambidextrous should place the Tefillin on the left arm.[62]
  4. Regarding a cross dominant person, whether he writes with his right and does everything with his left or vice versa, there is a debate. Some say he should put the Tefillin on the non-dominant arm, meaning whichever is weaker, while others say the hand he writes with determines dominance.[63]
  5. 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 Tefillin on the right arm.[64]
  6. Even if someone's heart is on the right side (Dextrocardia), if he's right handed, he should still place Tefilin on the left arm.[65]

Wrappings around the Arm

  1. After the bracha is recited, the strap around the arm is tightened and wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions.[66]
  2. There is a Kabbalistic 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.[67]
  3. For Sephardim, it is important that the knot which looks like a Yud on the Tefillin Shel Yad be facing inward and touching the main Tefillin box.[68] Some say this must be done by wrapping the Tefillin straps around the Shel Yad ust after tightening it around the bicep,[69] while others argue that using the straps will ruin the squareness of the Tefillin and, one just has to have kavanna that they're touching.[70] Some Moroccans have this custom.[71]
  4. Some say that right after tightening the strap and (if accustomed to) securing the Yud, one should wrap three times around the tricep to represent the letter Shin of Hashem's name. Others say that one should draw the straps around his bicep without wrapping around the tricep, unless wrapping around the tricep is necessary to keep the Tefillin boxes secured in the proper place.[72]
  5. Many authorities are lenient and do not believe a Netilat Yadayim is required if one touches the skin in the area where the Tefillin Shel Yad is placed or rubs one’s hair while putting on Tefillin shel rosh,[73] however, some are strict and would require one to wash.[74]
  6. Nothing may interpose between the Tefillin or the part of the straps necessary for tying it onto one's body and one's skin. However, in the area of the windings around one's arm and hand one may have an interposition.[75]
  7. The Sephardic minhag is to wrap the seven times outward, away from the body while the Ashkenazi minhag is to wrap towards the body.[76]

Physical Separation/Chatzitza

  1. One should ensure that there is no interposition (Chatzitzah) between the Tefillin Shel Rosh and one's head or the Tefillin Shel Yad and one's arm.[77]
  2. The following are considered items that separate between the Tefillin and one's body: loose dirt[78], water in one's hair[79], and a wig.[80] a toupee[81]
  3. Some argue that long hair constitutes a Chatzitah,[82], while others respond that, although it is not befitting for Bnei Torah to have long hair, long hair does not constitute a Chatzitzah for the Tefillin Shel Rosh[83]
  4. A wristwatch does not need to be removed.[84]

Putting Tefillin on an Injured Arm

  1. If one is unable to remove a bandage or a cast, one should wear the Tefillin without a bracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the bracha should be recited as usual.Cite error: The opening <ref> tag is malformed or has a bad name
  2. If one injured one's arm and his bicep is covered by a cast that cannot be removed, he may not recite a bracha on the Tefillin shel yad, but he should, rather, ecite a bracha on the Tefillin shel rosh and have the Tefillin shel yad in mind.[85]
  3. If the cast is only covering his forearm and not his bicep where the box goes, then he should recite a Beracha as usual but should try to avoid wrapping over the bandage if possible.[86]

If One Mistakenly Put on the Tefillin Shel Rosh First

  1. If one mistakenly took the Tefillin shel rosh first, one must put it down and put on the Tefillin Shel Yad first.[87]
  2. If one mistakenly put on the Tefillin shel rosh first, one should put on the Tefillin shel yad afterwards and need not take off the Tefillin shel rosh before putting the Tefillin shel yad on. However, if one put the Tefillin shel rosh on incorrectly, one should take it off, put on the Tefillin shel yad, and then re-don the Tefillin shel rosh.[88]

If One Only Has One of the Tefillin

This article is a stub. It needs to be expanded to include more halacha's and broader sources.
  1. If one only has one of the Tefillin or for some reason can only wear one of the two, either the one shel rosh or the one she yad, one should wear the one that one has and say the bracha, as each one is a Mitzvah on its own. Similarly, if one of one's Tefillin are pasul one should still wear the other and recite the bracha on it.[89]
  2. If only wearing a Shel Yad, one only recite the Beracha of "Lehaniach Tefillin." If only wearing a Shel Rosh, Sephardim recite only "Al Mitzvat Tefillin," but Ashkenazim recite both Berachot.[90]

Berachot of Tefillin

Berachot on the Arm and Head Tefillin

  1. Before the strap of the arm Tefillin is tightened, the blessing of להניח תפילין is said.[91] If someone forgot to recite the blessing before tightening the arm Tefillin one should still recite the bracha, even if one has already placed one's head Tefillin.[92]
  2. 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.[93] Ashkenazim do recite a second blessing of על מצות תפילין on the head Tefillin, before tightening it around the head‏.[94] It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם וע‏ד because of the doubt as too the necessity of the bracha.[95]
  3. One does not recite a Beracha on Rabbenu Tam Tefillin. See the relevant page for details.

Shehechiyanu

See the the Shehechiyanu page for a fuller treatment of this topic.

  1. The Beracha of Shehecheyanu is not recited the first time someone puts on Tefillin.[96]
  2. Some Moroccan communities did have the custom for a Bar Mitzvah boy to recite Shehechiyanu on his new Tefillin, but many recommend reciting the Shehechiyanu on a new Tallit to exempt it instead.[97]

Interrupting Between The Arm and Head Tefillin

  1. It is strictly forbidden to talk between the placement of the arm and head Tefillin.[98]
  2. 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.[99] If one mistakenly answered, one does not recite a bracha on the head Tefillin.[100]
  3. One should not answer "amen" to another's bracha between donning the Tefillin shel yad and Tefillin shel rosh.[101] Nevertheless, if one accidentally answered "amen" to another's bracha, one does not make a bracha on the Tefillin shel rosh.[102]
  4. However, if one spoke by mistake about things unrelated to the Tefillin, even a Sephardi must then recite the bracha of al mitzvat Tefillin as the Ashkenazim do.[103] Ashkenazim have to say both "lehaniach" and "al mitzvas" on the tefillin shel rosh[104]. If one mistakenly spoke about things related to the Tefillin one need not recite another bracha.[105]

Reciting a New Beracha When Putting Tefillin Back On

  1. If one removes one's Tefillin in order to go to the bathroom one recites a new bracha upon putting them back on.[106]
  2. If one removes one's Tefillin and puts on a different pair, one recites a bracha upon donning the other pair.[107]
  3. If one removed one's Tefillin without the intention of putting them back on and then decides to put them back on, one recites another bracha when putting them back on. However, if one removed one's Tefillin with the intention of putting them back, one does not recite another bracha when putting them back on.[108]

Stolen Tefillin

  1. It is prohibited to recite a bracha on stolen Tefillin, including Tefillin that one bought from a thief.[109]

Praying with Tefillin

What to Read With Tefillin On

  1. After putting on Tefillin, there is a Minhag to recite the parshiot of "Vehaya Ki Yivecha" and "Kadesh Li" since they appear in the Tefillin.[110] While some say that one does not need to recite them, it is proper to say them anyway.[111] Some recite them together as a Tzibbur before Hashem Melech or Baruch She'amar so people don't forget to recite them.[112]
  2. Some communities, such as Moroccans, have the custom to recite certain Pesukim at various points of the process of putting on the Tefillin.[113]

Touching the Tefillin During Prayer

  1. When one says "U'kshartem 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.[114]
  2. Some have the custom 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.[115]

Removing the Tefillin

Order of Removing Tallit and Tefillin

  1. According to Ashkenazim, one should remove one's Tefillin standing, however, the Sephardic minhag is to remove the Tefillin shel yad sitting.[116]
  2. One should remove one's Tefillin shel rosh before one's Tefillin shel yad.[117]
  3. One should not remove one's Tallit until one removed one's Tefillin.[118]
  4. The Ben Ish Chai says to remove Tefillin as follows: standing or sitting, first remove finger, hand, and two windings of forearm. Then stand to take off shel rosh and sit to take off rest of shel yad.[119] In contrast, Rav Rephael Baruch Toledano maintains that one should remove Tefillin in the following manner: remove Tefillin shel yad from hand and a little bit of one's arm and Tefillin shel rosh while standing, then wrap the Tefillin shel rosh and return it to its bag, afterwards sit down to remove the rest of the Tefillin shel yad and return it to its bag.[120]

When to Take Off Tefillin

  1. One should wait until at least the kedusha of Uva Letzion before removing one's Tefillin.[121] Preferably though one should wait until after "al ken" in alenu lishabeach.[122] There is Kabbalistic significance in waiting until the mourner's kaddish that takes place after alenu leshabeach to take off one's Tefillin.[123]
  2. Ideally, one should learn a little bit of Torah after prayers while still wearing Tefillin.[124]
  3. On a day when there is Kriyat HaTorah, one should not remove one's Tefillin until the Torah is returned to the Aron, however, if one must do so, one should put one's Tallit over one's head when removing the Tefillin shel rosh in order that one's head be covered during the return of the sefer Torah.[125]
  4. When there is a brit mila, one should keep one's Tefillin on throughout because the brit mila and Tefillin are both an "ot." The minhag is that the sandak, mohel, and father of the son receiving the berit mila procedure keep their Tefillin on.[126]

How to Take Off and Store Tefillin

  1. One should remove the Tefillin shel rosh with one's weaker hand to show one's desire to fulfill mitzvot and reluctance to stop.[127]
  2. It is a nice practice to kiss the Tefillin upon removing them.[128]
  3. When putting the Tefillin back, one should place the Tefillin shel rosh on the bag's left.[129]
  4. One should be careful not to put one's Tallit or siddur on top of one's Tefillin when placing one's religious articles back in one's bag.[130]
  5. One should wrap up one's Tefillin personally, and not leave it to another to do, in order to demonstrate love for the mitzvah.[131]

Sources

  1. ↑ Based on the Zohar Vaetchanan 265, the Shulchan Aruch Orach Chaim 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.
  2. ↑ 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.
  3. ↑ Mishna Brurah 25:8 and 10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of tefillin, seif 6. The Sh"t Rav Pealim OC 2:5 agrees that if one is going to wear tefillin in the street that non-Jews will see it, one should wear small ones and cover them so that they're not visible.
  4. ↑ Kaf HaChaim 25:17, Piskei Teshuvot 25:6
  5. ↑ Piskei Teshuvot 25:6
  6. ↑ Ben Ish Chai Vayera #5, Kaf HaChaim 25:18, Halacha Brurah 25:13, Yalkut Yosef (Tefillin 25 note 36)
  7. ↑ Shulchan Aruch Orach Chaim 30:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the time for donning, seif 2
  8. ↑ Shulchan Aruch Orach Chaim 30:1
  9. ↑ Shulchan Aruch Orach Chaim 37:2
  10. ↑ Shulchan Aruch Orach Chaim 37:2, Rambam Hilchot Tefillin 4:26
  11. ↑ Kaf HaChaim 25:3-4
  12. ↑ Shulchan Aruch Orach Chaim 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 wearing his Tefillin.
  13. ↑ Magen Avraham 66:12, Kitzur Shulchan Aruch Orach Chaim 10:22, Kaf Hachayim 25:28
  14. ↑ Yalkut Yosef 90:9:12
  15. ↑ Sh"t Yabia Omer OC 1:4 by doing so, one does not fall into the category of people criticized by the gemara Brachot 14b mentioned above.
  16. ↑ 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 brit.
  17. ↑ 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.
  18. ↑ Shulchan Aruch Orach Chaim 30:1
  19. ↑ Igrot Moshe OC 1:10. Rav Moshe Feinstein writes here that one who will lose more than one-fifth of his income by not accepting work that requires such early hours ought to put on Tefillin with a berakha, since it is not worth losing a positive commandment due to a rabbinic prohibition. In this situation, the reason for Chazal’s ruling does not apply since there should be no reason to be concerned that he will fall asleep.
  20. ↑ Piskei Teshuvot 30:1. An example given is if one must undergo surgery and will not be able to fulfill the mitzvah later. One should not make a berakha before misheyakir in such situations.
  21. ↑ Mishnah Berurah 30:14. While the Shulchan Arukh allows donning Tefillin before Alot HaShachar and reciting the berakha at misheyakir for one who needs to travel, this would only seem to apply when one is travelling by foot. However, as we tend to travel by vehicle, there is still a concern that one may fall asleep when sitting while wearing Tefillin. The Arukh Ha-Shulchan (OC 30:5) agrees with this view.
  22. ↑ Chevel Nachalato 3:2 records a long discussion between Rav Yakov Epstein and Rav Avigdor Nevenzal whether a soldier who is on duty from before Olot until after Shekiya can put on Tefillin before olot. Rav Nevenzal held he could but shouldn't recite a bracha. He is based on Igrot Moshe 1:10 and would apply it even on a mass scale.
  23. ↑ Shulchan Aruch Orach Chaim 30:2
  24. ↑ Magen Avraham 30:2, Mishna Brurah 30:3, Halichot Olam volume 1 page 29
  25. ↑ Shulchan Aruch Orach Chaim 30:2, Sh"t Yabia Omer OC 7:7:5.
  26. ↑ Shulchan Aruch (Orach Chaim 25:1) says that the Tallit goes first because we want to increase in Kedusha from Tallit to Tefillin.
  27. ↑ Mishna Brurah 25:1, Halacha Brurah 25:7, Ben Ish Chai Vayera Halacha 3
  28. ↑ Shulchan Aruch Orach Chaim 25:1 writes that one must not place the Tefillin above the Tallit in fear of taking the Tefillin out before the Tallit. However, Halacha Brurah 25 writes that it is 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.
  29. ↑ Mishna Brurah 25:3 writes that the law that one may not pass up a mitzvah only applies when one intends to do the mitzvah.
  30. ↑ 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).
  31. ↑ Kaf HaChaim 25:8 writes that since one does not intend to use the Tallit of Shabbat now one is permitted to take the Tallit of the weekday even if it is underneath.
  32. ↑ Rama 25:1 writes that if one has Tefillin but not a Tallit one should not 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 is 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.
  33. ↑ Mishna Brurah (Beiur Halacha s.v. Vayitztarech) writes that the principle of putting on the Tallit before Tefillin is relevant also in a case where one took off the Tallit and Tefillin momentarily and now comes to put them back on. 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).
  34. ↑ 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 them on and when one gets a Tallit one should don the Tallit implying that one does not need to remove the Tefillin in order to put on the Tallit. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees.
  35. ↑ The Shulchan Aruch (Orach Chaim 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 Shulchan Aruch 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 Shulchan Aruch 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 is not allowed to engage in a non-mitzvah, still the Divrei Shalom (vol 1 pg 23), Yalkut Yosef (Sherit Yosef 1 pg 315-7), Rabbi Eli Mansour on dailyhalacha.com, and Halachot of Tefillin (by Rabbi Shlomo Churba pg 8) rule in accordance with the Or Letzion.
  36. ↑ Magen Avraham 25:1 argues that the principle of not passing up a mitzvah does not apply if one picks up the Tefillin in their bag before taking the Tallit. This is also the opinion of the Shulchan Aruch HaRav 25:3. However, Kitzur Shulchan Aruch Orach Chaim 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 and therefore one may not simply put tem down again and don one's Tallit but rather engage oneself doing something else, then return and put them on in the right order; Tallit first then Tefillin.
  37. ↑ 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 the Tallit applies.
  38. ↑ Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2)
  39. ↑ 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 deoraitah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8).
  40. ↑ Kaf Hachayim 25:3
  41. ↑ Shulchan Aruch (Orach Chaim 25:5), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 1
  42. ↑ Mishna Brurah 25:16
  43. ↑ Shulchan Aruch (Orach Chaim 60:4)
  44. ↑ 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 interpret 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 tefillin, 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
  45. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 20
  46. ↑ Sh"t Rivivot Ephraim 1:27:1
  47. ↑ Rama (Orach Chaim 25:11)
  48. ↑ Chesed La'alafim 25:4, Kaf HaChaim 25:33, Sh"t Yechave Daat 4:36
  49. ↑ Kaf Hachayim 25:68, Chesed La'alafim 25:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 18
  50. ↑ Rav Mordechai Lebhar (Magen Avot, Orach Chaim 25:11) writes how the Minhag of many Moroccan communities and leaders was to be seated for the Tefillin Shel Yad. Although the common people did often put on both standing, one cannot derive a Minhag from what was probably convenient for them as they walked in to shul. Some compromise and recite the Beracha sitting and then stand to wrap the Shel Yad. See Shemesh uMagen 2 CM 3:2, Emek Yehoshua 1:34 and 3:31, Mayim Chaim 2:OC 93 at the end, and Tevuot Shamesh 1:67
  51. ↑ Sh"t Yechave Daat 4:36
  52. ↑ Shulchan Aruch Orach Chaim 27:1 writes that the Tefillin shel yad is placed on the bone between the elbow and armpit on the elevated part of the flesh. The Rama adds that it has to be below the halfway point on that bone. The Mishna Brurah 27:4 clarifies that it must be slightly above the elbow so that it is on the elevated part of the flesh. Halacha Brurah 27:3 agrees.
  53. ↑ Piskei Teshuvot 27:1 quoted Tefillah LeMoshe 7:7
  54. ↑ Shulchan Aruch (Orach Chaim 27:3)
  55. ↑ Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34
  56. ↑ Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46
  57. ↑ Ben Ish Chai Chayei Sarah Halacha 1
  58. ↑ Shulchan Aruch Orach Chaim 27:10
  59. ↑ Shulchan Aruch Orach Chaim 27:11
  60. ↑ Shulchan Aruch Orach Chaim 27:1, 27:6 based on gemara Menachot 37a. As a Middat Chassidut, Or LeTzion (2:3:3) cites the Ben Ish Chai (I Chaye Sarah 7) who recommends being Machmir for the view of the Shalmei Tzibbur that a lefty should wear Tefillin on his right hand.
  61. ↑ Kaf HaChaim (Orach Chaim 27:1)
  62. ↑ Shulchan Aruch Orach Chaim 27:6
  63. ↑ Shulchan Aruch (Orach Chaim 27:6) presents it as a Yesh veYesh in this order, and the Rama notes how the Minhag follows the latter opinion. Rav Moshe Feinstein in Igrot Moshe O.C. 4:11 discusses this topic at length and concludes in favor of the opinion that considers the stronger hand primary. See Yabia Omer (6 OC 23), Or LeTzion (2:3:3), and Yabia Omer (9 OC 108: Halacha Brurah 27:21 write that someone who writes with one hand and performs all other activities with another is considered praiseworthy if he places Tefillin on the other hand in addition, however without making a bracha on the second Tefillin. This is also the ruling of Rabbi Eli Mansour http://www.dailyhalacha.com/displayRead.asp?readID=1101
  64. ↑ Mishna Brurah 27:22
  65. ↑ Halacha Brurah 27:4
  66. ↑ Kaf Hachayim 25:67, Halacha Brurah 27:27
  67. ↑ Ben Ish Chai Vayera 15 based on Shaar Hakavanot Derush 5 of Tefillin
  68. ↑ Shulchan Aruch (Orach Chaim 27:2) based on the Zohar
  69. ↑ Although the Shulchan Aruch does not specify how to secure the Yud, the Iraqi Mekubalim interpret the Rashash as saying so. 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. Therefore, a gid is often used when the Tefillin are made to hold the Yud down forever, but the Ben Ish Chai writes one should still wrap the retzua around the Yud for Kabbalistic reasons. See Kaf HaChaim (Orach Chaim 27:13). Or LeTzion 2:3:1 reports this as the practice of Rav Ephraim HaKohen and other Iraqi Mekubalim. Rav Mordechai Lebhar (Magen Avot Orach Chaim 27:8) notes how Rav Masoud Elchadad writes how this is only the Minhag in Yeshivat Beit El and not me'akev, but the Ben Ish Chai argues it is me'akev.
  70. ↑ Syrian Mekubalim do not interpret the Rashash literally, as wrapping the Retzuot around the boxes every day will ruin their squareness. See Rama Orach Chaim 27:8. Or LeTzion 2:3:1 writes how either interpretation of the Rashash is fine, but the Ben Ish Chai's is preferred. Rav Ovadia (Yabia Omer vol. 9 OC 108:20) argues in favor of the Syrian Mekubalim and that one should just follow the Shalmei Tzibbur and use a gid, not a retzua. He notes how Rav Ben Tzion Abba Shaul recommends following the Ben Ish Chai, because Rav Ben Tzion's father prayed in the synagogue of Chacham Tzadka Hussein, a Talmid of the Ben Ish Chai, so he wouldn't deviate from the Ben Ish Chai's view. Rav Ovadia's rebbeim, on the other hand, followed the Syrian view on this issue. See VaYashov HaYam 1:4 who explains the Ben Ish Chai's view from a Kabbalistic perspective.
  71. ↑ Rav Mordechai Lebhar (Magen Avot Orach Chaim 27:8) notes how some do and some claimed not to.
  72. ↑ See Shu"t Tashbetz 3:118, Birkei Yosef Orach Chaim 25:9, Machazik Beracha (Orach Chaim 27:8), Kesher Gudal 3:7, Lev Chaim 2:143, Ben Ish Chai I Vayera 15, Kaf HaChaim 25:67 and 27:13, 35, Yaskil Avdi 7:44:2, Or LeTzion 2:3:1, Magen Avot (Orach Chaim 27:8)
  73. ↑ Halichot Shlomo (Tefillah 4:3), Sh”t Shelmat Chaim 39-40, Kaf HaChaim 4:59
  74. ↑ Piskei Teshuvot 27:2 quoting Dinim Vehanahot LeChazon Ish 3:10 and Chelkat Yehoshua 6:7
  75. ↑ Shulchan Aruch (Orach Chaim 27:4), Mishna Brurah 27:16
  76. ↑ Shulchan Aruch (Orach Chaim 27:8), Kaf Hachayim 25:67, Halacha Brurah 27:27, Magen Avot 25 fn 19 citing Shemesh uMagen 3:58:4
  77. ↑ 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 3:282 where, at first, he acknowledges the explanation of the Rosh, but then comments that this is the halacha velo lemaaseh and continues to elaborate on his own explanation until he concludes that his approach is the halacha.] Shulchan Aruch (Orach Chaim 27:4) rules like the Rosh. The Rama (Orach Chaim 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 (Orach Chaim 27:5) allows one to be lenient if one needs to, such as if one needs to wear a head covering for some medical reason, then one may wear them above a thin hat. The Rama there says in that case one may, however, not recite a Beracha.
  78. ↑ Mishna Brurah 27:14
  79. ↑ Shaarei Teshuva 27:6 says one should make sure to dry one's hair well if one wet it before putting on the Tefillin, both because it could damage the Tefillin and because the water itself could be considered a separation. See Mikdash Dovid (Taharot 39:4) who doesn't think that water is a chatzitza for bigdei kehuna.
  80. ↑ Mishna Brurah 27:16
  81. ↑ Iggerot Moshe OC 4:40:18 says that if removing it in public would embarrass the person then 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. Hair that is transplanted is considered part of the head and is not a problem. see Daily Halacha (by Rabbi Mansour).
  82. ↑ Machatzit Hashekel 27 and Kitzur Shulchan Aruch Orach Chaim 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.
  83. ↑ Yechave Daat 2:2, based on a Sefek Sefeika: maybe the Halacha is like the Rosh (against Shulchan Aruch) 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 is Min beMino. Additionally, we do not find that the Poskim mentioned a Chatzitza issue for an Avel during Shloshim.
  84. ↑ Rav Ovadia (Sh"t Yabia Omer 2:2, Yechave Daat 3:2) writes that one who is stringent will be blessed. Emes leYaakov OC 27:note 31 says even though the Rama (Orach Chaim 27:4) based on the Shu"t HaRashba 1:827 who says one does not need to worry about barriers except for between the skin and the boxes and that if one is accustomed to removing it, one should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head Tefillin
  85. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 12; Sh"t Yabia Omer OC 2:2
  86. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 10-11, Sh"t Yabia Omer OC 2:
  87. ↑ Tosfot Yoma 33b, Shulchan Aruch Orach Chaim 25:6, Kaf Hachayim 25:42. See Olot Shlomo Zevachim 19a s.v. pturin who writes that there is no concept of osek bmitzvah or ein maavirin if one started with the mitzvah that shouldn't be done first since objectively it should have been done afterwards.
  88. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 2
  89. ↑ Shulchan Aruch (Orach Chaim 26:1), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 1
  90. ↑ Shulchan Aruch and Rama (Orach Chaim 26:2)
  91. ↑ Shulchan Aruch Orach Chaim 25:8. The custom in Sefrou, Morocco, was to abstain from reciting a Beracha on Tefillin, but that was out of concern that their Tefillin weren't properly squared. (Magen Avot, Orach Chaim 25 fn. 19) See Rav Pe'alim 2 OC 2.
  92. ↑ Kaf Hachayim 25:49
  93. ↑ Shulchan Aruch Orach Chaim 25:5
  94. ↑ 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 bracha on the Tefillin shel rosh is permitted to answer amen in his head.
  95. ↑ Rama 25:5
  96. ↑ Chida in Machazik Bracha 22, Kaf Hachaim Palachi 10:8 based on Tosfot Menachot 75, against the tosefta Brachot 6:10 which says that when one makes Tzitzit or Tefillin, to recite Shehecheyanu, this is brought down by the Rambam Hilchot Brachot 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 to cover the Tefillin as well, in order to avoid the safek.
  97. ↑ Magen Avot (Orach Chaim 22:1)
  98. ↑ Shulchan Aruch Orach Chaim 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
  99. ↑ Shulchan Aruch Orach Chaim 25:10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 14
  100. ↑ Kaf Hachayim 25:63-64, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 14
  101. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 15
  102. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 15
  103. ↑ Shulchan Aruch Orach Chaim 25:9, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 3
  104. ↑ Remo 25:9
  105. ↑ Shulchan Aruch Orach Chaim 25:10
  106. ↑ Mishna Brurah 25:47, Sh"t Yabia Omer 8:2, Yalkut Yosef 25:84. Sukkah 46a records the practice of Rava to recite a new bracha every time he went to the bathroom and put his Tefillin back on.
  107. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 23
  108. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 21
  109. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 30
  110. ↑ Mishna Brurah 25:16, Od Yosef Chai (Vayera 25), Yalkut Yosef 28:11
  111. ↑ Halacha Brurah 25:21
  112. ↑ Magen Avot (Orach Chaim 25 fn. 19, 52 fn. 48)
  113. ↑ Magen Avot (Orach Chaim 25 fn. 19)
  114. ↑ Yalkut Yosef 28:2
  115. ↑ Yalkut Yosef 28:2
  116. ↑ Kitzur Shulchan Aruch Orach Chaim 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)
  117. ↑ Kitzur Shulchan Aruch Orach Chaim 10:20
  118. ↑ Kitzur Shulchan Aruch Orach Chaim 10:20
  119. ↑ Ben Ish Chai Chayei Sara: halacha 9.
  120. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 38
  121. ↑ Shulchan Aruch Orach Chaim 25:13, Kitzur Shulchan Aruch Orach Chaim 10:19, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of Tefillin, seif 31
  122. ↑ Arizal in Shaar Kavanot derush 5 Tefillin, Ben Ish Chai Parashat Chayei Sara: halacha 10.
  123. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 30
  124. ↑ Arizal quoted by Ben Ish Chai Chayei Sara 11, Chida in machazik bracha siman 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 32.
  125. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 33
  126. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 37.
  127. ↑ Ben Ish Chai Chayei Sara: Halacha 10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 39.
  128. ↑ Shulchan Aruch Orach Chaim 28:3, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from tefillin and their removal, seif 11
  129. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from tefillin and their removal, seif 7
  130. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from Tefillin and their removal, seif 8
  131. ↑ Sh"t Rivivot Ephraim 1:28:1
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