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Tefillin: Difference between revisions
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==When to put on Tefillin== | ==When to put on Tefillin== | ||
# One may not put on Tefillin before the time of MeSheyakir. <ref> S"A 30:1 </ref> | # One may not put on Tefillin before the time of MeSheyakir. <ref> S"A 30:1 </ref> | ||
# The minhag is to put on Tefillin after having said Birchot Hashachar but preferably before the Shema in korbanot and at least before Parshat HaTamid. <ref>Kaf HaChaim 25:3-4 </ref> | # The minhag is to put on Tefillin after having said Birchot Hashachar and Birchot Hatorah but preferably before the Shema in korbanot and at least before Parshat HaTamid. <ref>Kaf HaChaim 25:3-4 </ref> | ||
==Talit before Tefillin== | ==Talit before Tefillin== | ||
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# However, pious individuals have the practice of wearing both Tefillin of Rashi and Rabbenu Tam. <ref> S"A 34:2-3 rules that that the especially pious should wear both sets, but added that only one commonly known to be especially pious may do so, so as not to appear as arrogant in one's piety. However, Halacha Brurah (Rabbi David Yosef, 34:1) writes that since it has become the practice of many common people to wear both Tefillin of Rashi and Rabbenu Tam it's not considered an issue of arrogance to wear both pairs of Tefillin. </ref> | # However, pious individuals have the practice of wearing both Tefillin of Rashi and Rabbenu Tam. <ref> S"A 34:2-3 rules that that the especially pious should wear both sets, but added that only one commonly known to be especially pious may do so, so as not to appear as arrogant in one's piety. However, Halacha Brurah (Rabbi David Yosef, 34:1) writes that since it has become the practice of many common people to wear both Tefillin of Rashi and Rabbenu Tam it's not considered an issue of arrogance to wear both pairs of Tefillin. </ref> | ||
# Unmarried individuals should not wear Tefillin of Rabbenu Tam unless they know that they are capable of having pure thoughts for as long as the one wears Tefillin. <ref>Halacha Brurah 34:2 </ref> | # Unmarried individuals should not wear Tefillin of Rabbenu Tam unless they know that they are capable of having pure thoughts for as long as the one wears Tefillin. <ref>Halacha Brurah 34:2 </ref> | ||
==Halachot of the Boxes (Batim)== | ==Halachot of the Boxes (Batim)== | ||
# The straps as well as the boxes should be black. <ref> S"A 33:3 </ref> | # The straps as well as the boxes should be black. <ref> S"A 33:3 </ref> | ||
# The tefllin boxes must be square. <ref> S"A 32:39 </ref> | # The tefllin boxes must be square. <ref> S"A 32:39 </ref> | ||
# In normal circumstances, a sephardi doesn't fulfill his obligation with tefillin written according to minhag ashkenaz. If there is no choice, a halachic authority should be contacted. <ref> Halacha Berura 32:148 </ref> | # In normal circumstances, a sephardi doesn't fulfill his obligation with tefillin written according to minhag ashkenaz. If there is no choice, a halachic authority should be contacted. <ref> Halacha Berura 32:148 </ref> | ||
== Halachot for the Scribe == | == Halachot for the Scribe == | ||
# The passages must be written in order the of the Torah (Kadesh, VeHaya Ki Yiviyecha, Shema, and then VeHaya Im Shamoa). <ref> S"A 32:1 </ref> It is preferable to write the passages for the arm Tefillin before writing the passages for the head Tefillin. <ref>Rama 32:1 </ref> | # The passages must be written in order the of the Torah (Kadesh, VeHaya Ki Yiviyecha, Shema, and then VeHaya Im Shamoa). <ref> S"A 32:1 </ref> It is preferable to write the passages for the arm Tefillin before writing the passages for the head Tefillin. <ref>Rama 32:1 </ref> | ||
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# It's good to test out the pen before beginning to write a passage. <ref> S"A 32:22 </ref> | # It's good to test out the pen before beginning to write a passage. <ref> S"A 32:22 </ref> | ||
# The passages for Tefillin must be written by a literate religious adult male Jew. <ref> S"A 32:30 and S"A 39:1 </ref> | # The passages for Tefillin must be written by a literate religious adult male Jew. <ref> S"A 32:30 and S"A 39:1 </ref> | ||
==Halachot of the Straps (Retzuot)== | ==Halachot of the Straps (Retzuot)== | ||
# The minimum length of the strap for the tefillin for the arm is at least long enough to wrap around the upper arm and extend downwards to the hand and wrapped around the middle finger three times. Preferably though it should be long enough to wrap around the arm six or seven times. <ref> S:A 27:8. Mishna Berura 27:31 says the custom nowadays is seven times. </ref> | # The minimum length of the strap for the tefillin for the arm is at least long enough to wrap around the upper arm and extend downwards to the hand and wrapped around the middle finger three times. Preferably though it should be long enough to wrap around the arm six or seven times. <ref> S:A 27:8. Mishna Berura 27:31 says the custom nowadays is seven times. </ref> | ||
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== Process of Putting Tefillin On== | == Process of Putting Tefillin On== | ||
# Right handed people wear the tefillin on their left arm and left handed people place it on their right arm. <ref> S"A 27:1, 27:6 </ref> | # Right handed people wear the tefillin on their left arm and left handed people place it on their right arm. Whether you are right handed or left handed is determined by which hand you write with. Someone who is completely ambidextrous should place it on the left arm. <ref> S"A 27:1, 27:6 based on gemara Menachot 37a. Halacha Berura 27:21 writes that someone who writes with one hand and performs all other activities with another is praiseworthy if he places on the other hand in addition without a beracha. </ref> One who in the past performed all activities with his right hand but for whatever reason has lost use of it and now his left becomes stronger should place it on the right arm. <ref> Mishna Berura 27:22 </ref> | ||
# The Tefillin of the arm is put on before the Tefillin of the head. <ref> 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. | # The Tefillin of the arm is put on before the Tefillin of the head. <ref> 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. | ||
# However, if one did take the Tefillin Shel Rosh first one must pass up that Tefillin and put on the Tefillin Shel yad first. <ref> S"A 25: | # However, if one did take the Tefillin Shel Rosh first one must pass up that Tefillin and put on the Tefillin Shel yad first. <ref> S"A 25:6, Kaf Hachayim 25:42 </ref> | ||
# The sephardic minhag is to place the tefillin shel yad while seated and the tefillin shel rosh while standing, <ref> Sh"t Yechave Daat 4:36, Chesed La'alafim 25:4. </ref> and remain standing while wrapping the tefillin around the hand. <ref> Kaf Hachayim 25:68, Chesed La'alafim 25:11 </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> | |||
==Brachot of Tefillin== | ==Brachot of Tefillin== | ||
# Before the strap of the arm-tefillin is tightened, the blessing of להניח תפילין is said. <ref> S"A 25:8 </ref> | # Before the strap of the arm-tefillin is tightened, the blessing of להניח תפילין is said. <ref> S"A 25:8 </ref> If someone forgot to recite the blessing before tightening the arm tefillin he should still recite it, even if he has already placed his head tefillin. <Ref> Kaf Hachayim 25:49 </ref> | ||
# 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> S"A 25:5 </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> S"A 25:5 </ref> | ||
# It is strictly forbidden to talk between the placement of the arm and head-tefillin. <ref> S"A 25:9 </ref>Furthermore, one should not answer Kaddish or Kedusha between putting on Tefillin Shel Yad and Tefillin Shel Rosh, yet one should | # It is strictly forbidden to talk between the placement of the arm and head-tefillin. <ref> S"A 25:9 </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>S"A 25:10</ref> If he mistakenly answered he doesn't recite a beracha on the head tefillin. <ref> Kaf Hachayim 25:63-64 </ref> | ||
# However, if one spoke by mistake, he must recite the beracha of al mitzvat tefillin as the Ashkenaz. <ref> S"A 25:9 </ref> | # However, if one spoke by mistake about things unrelated to the tefillin, he must recite the beracha of al mitzvat tefillin as the Ashkenaz. <ref> S"A 25:9 </ref> If he mistakenly spoke about things related to the tefillin he not need to recite another beracha. <ref> S"A 25:10 </ref> | ||
# Ashkenazim, however, do recite a second blessing of על מצות תפילין on the head-tefillin, before tightening it around the head. <ref> Rama 25:5 </ref> | # Ashkenazim, however, do recite a second blessing of על מצות תפילין on the head-tefillin, before tightening it around the head. <ref> Rama 25:5. Kaf Hachayim 25:40 writes that a sephardi who hears the berachah on the shel rosh is permitted to answer amen in his head. </ref> | ||
# It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם ועד because of the doubt as too the necessity of the beracha. <ref> Rama 25:5 </ref> | # It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם ועד because of the doubt as too the necessity of the beracha. <ref> Rama 25:5 </ref> | ||
# If one removes his tefillin to go to the bathroom he recites a new beracha upon putting them back on. <ref> Sh"t Yabia Omer 8:2 </ref> | |||
==Where the Tefillin are placed== | ==Where the Tefillin are placed== | ||
# The arm-tefillin is placed on the biceps of the arm, two finger breadths away from the elbow, with the box facing inward towards the heart. <ref> S"A 27:1 </ref> After the beracha is said, the arm-tefillin is tightened, then wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions. There is a custom to cover the arm-tefillin with the sleeve, in accordance with the verse "And they will be a sign to you...", i.e. to you and not to others. | # The arm-tefillin is placed on the biceps of the arm, two finger breadths away from the elbow, with the box facing inward towards the heart. <ref> S"A 27:1 </ref> After the beracha is said, the arm-tefillin is tightened, then wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions. The sephardic minhag is to wrap the seven times outward, away from the body while the ashkenazi minhag is to wrap towards the body. <ref> Kaf Hachayim 25:67, Halacha Berurah 27:27 </ref> There is a custom to cover the arm-tefillin with the sleeve, in accordance with the verse "And they will be a sign to you...", i.e. to you and not to others. <ref> Ben Ish Chai Vayera 15 based on Shaar Hakavanot Derush 5 of Tefillin </ref> | ||
# Next, the head-tefillin is placed on top of the head, "between the eyes" but not lower than the hairline (or if balding, where one's hairline once was). 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. The two straps of the head-tefillin are brought in front of the shoulders, with their blackened side facing outwards. | # Next, the head-tefillin is placed on top of the head, "between the eyes" but not lower than the hairline (or if balding, where one's hairline once was). <ref> Ben Ish Chai Chayei Sarah Halacha 1 </ref> The knot of the head-tefillin sits at the back of the head, upon the part of the occipital bone that protrudes just above the nape. <ref> S"A 27:10 </ref> The two straps of the head-tefillin are brought in front of the shoulders, with their blackened side facing outwards. <ref> S"A 27:11 </ref> | ||
==Wrappings around the hand== | ==Wrappings around the hand== | ||
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# The Tefillin should be tilted slightly towards the body so that when the arm is bent the Tefillin faces the heart. <Ref> S”A 27:1 </ref> | # The Tefillin should be tilted slightly towards the body so that when the arm is bent the Tefillin faces the heart. <Ref> S”A 27:1 </ref> | ||
detached | detached | ||
# The knot which looks like a Yud on the Tefillin Shel Yad should be facing inward and touching the main Tefillin box. <Ref> S”A 27:2 </ref> | # The knot which looks like a Yud on the Tefillin Shel Yad should be facing inward and touching the main Tefillin box. <Ref> S”A 27:2. Ben Ish Chai Vayera Halacha 15 says that according to Kabbalah the yud should be tocuhing the box even when the tefillin are wrapped in their boxes. </ref> | ||
# The Minhag is to put the Maavarta (bridge) part of the Tefillin facing the shoulder. <Ref> S”A 27:3 </ref> The Maavarta should also be below halfway between the elbow and armpit. <Ref>Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34</ref> | # The Minhag is to put the Maavarta (bridge) part of the Tefillin facing the shoulder. <Ref> S”A 27:3 </ref> The Maavarta should also be below halfway between the elbow and armpit. <Ref>Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34</ref> | ||
# It’s better that the Maavarta is placed above halfway between the elbow and armpit and not have the main box of Tefillin be within 2 fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46 </ref> | # It’s better that the Maavarta is placed above halfway between the elbow and armpit and not have the main box of Tefillin be within 2 fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46 </ref> | ||
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==Physical Separation/Chatzitza== | ==Physical Separation/Chatzitza== | ||
# One should ensure that there is no interposition between the Tefillin Shel Rosh and one's head or the Tefillin Shel Yad and one's arm. <ref> Bet Yosef 27:4 quotes a dispute between the Rosh (Hilchot Tefillin 18, Sh"t HaRosh 3:4) who says that that there may not be any interposition between the Tefillin Shel Rosh and one's head and the Tefillin Shel Yad and one's arm and the Rashba (Megillah 24b D"H Sipah) who allows putting Tefillin on top of an interposition. [See the Sh"t HaRashba Sh"t 3:282 where at first he acknowledges the explanation of the Rosh but comments that this is the halacha lo lemaaseh and continues to explain his own explanation until he concludes that his approach is the halacha.] S"A 27:4 rules like the Rosh. The Rama 27:4 says that this only applies for the batim (boxes) themselves and not the retzuot (straps) but Mishna Berura 27:16 says that one should not be lenient in this. S"A 27:5 says though that if one needs to lenient for some medical reason and needs a head covering, he can wear them above a thin hat. The Rama there says in that case he can't say a beracha. </ref> | # One should ensure that there is no interposition between the Tefillin Shel Rosh and one's head or the Tefillin Shel Yad and one's arm. <ref> Bet Yosef 27:4 quotes a dispute between the Rosh (Hilchot Tefillin 18, Sh"t HaRosh 3:4) who says that that there may not be any interposition between the Tefillin Shel Rosh and one's head and the Tefillin Shel Yad and one's arm and the Rashba (Megillah 24b D"H Sipah) who allows putting Tefillin on top of an interposition. [See the Sh"t HaRashba Sh"t 3:282 where at first he acknowledges the explanation of the Rosh but comments that this is the halacha lo lemaaseh and continues to explain his own explanation until he concludes that his approach is the halacha.] S"A 27:4 rules like the Rosh. The Rama 27:4 says that this only applies for the batim (boxes) themselves and not the retzuot (straps) but Mishna Berura 27:16 says that one should not be lenient in this. S"A 27:5 says though that if one needs to lenient for some medical reason and needs a head covering, he can wear them above a thin hat. The Rama there says in that case he can't say a beracha. </ref> | ||
# The following are considered items that separate between the Tefillin and one's body: loose dirt <ref> Mishna Berura 27:14 </ref>, water in your hair <ref> Shaare Teshuva 27:6 says one should make sure to dry his hair well if he wet it before putting on the tfillin, both because it could damage the tfillin, and because the water itself could be considered a separation.</ref>, a wig <ref> Mishna Berura 27:16 </ref> a toupee <ref> Iggerot Moshe OC 4:40 says that if removing it in public would embarrass the person that he should put on Tefillin in private with a beracha without the toupee and then go to shul and put it on there over the toupee without a beracha but hair that is transplanted | # The following are considered items that separate between the Tefillin and one's body: loose dirt <ref> Mishna Berura 27:14 </ref>, water in your hair <ref> Shaare Teshuva 27:6 says one should make sure to dry his hair well if he wet it before putting on the tfillin, both because it could damage the tfillin, and because the water itself could be considered a separation.</ref>, a wig <ref> Mishna Berura 27:16 </ref> a toupee <ref> Iggerot Moshe OC 4:40:18 says that if removing it in public would embarrass the person that he should put on Tefillin in private with a beracha without the toupee and then go to shul and put it on there over the toupee without a beracha but hair that is transplanted is considered part of the head and is not a problem. see [http://www.dailyhalacha.com/displayRead.asp?readID=2233 Daily Halacha (by Rabbi Mansour)].</ref>, and long hair.<ref> Machatzit Hashekel 27 and Kitzur Shulchan Aruch 10:6 say that although short hair would not be a problem, excessively long hair could be. The Pri Megadim 27 says that hair which is not located in its place of growth but rather has been brushed across from another part of the head, constitutes a chatzitza in tefillin. Mishna Berura 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>. | ||
# A wristwatch does not need to be removed. <ref> Sh"t Yechave Daat 3:2, Yabia Omer 2:2 and Rav Ovadia writes that one who is stringent will be blessed. Emes liYaakov OC 27:note 31 says even though the Rama 27:4 based on the Teshuva of the Rashba 1:827 says one doesn't need to worry about barriers except for between the skin and the boxes, that if one is accustomed to removing it he should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head tefillin </ref> | # A wristwatch does not need to be removed. <ref> Sh"t Yechave Daat 3:2, Sh"t Yabia Omer 2:2 and Rav Ovadia writes that one who is stringent will be blessed. Emes liYaakov OC 27:note 31 says even though the Rama 27:4 based on the Teshuva of the Rashba 1:827 says one doesn't need to worry about barriers except for between the skin and the boxes, that if one is accustomed to removing it he should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head tefillin </ref> | ||
# If one is unable to remove a bandage or a cast he should wear the tefillin without a beracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the beracha should be recited as usual. <ref> Sh"t Yabia Omer OC 2:2 </ref> | |||
==Proper conduct while wearing Tefillin== | ==Proper conduct while wearing Tefillin== | ||
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# Originally tefillin were laid all day, but not during the night. | # Originally tefillin were laid all day, but not during the night. | ||
# Nowadays the prevailing custom is to lay them only during the weekday morning service. <ref> S"A Orach Chaim 37:2, Rambam Hilchot Tefillin 4:26 </ref> | # Nowadays the prevailing custom is to lay them only during the weekday morning service. <ref> S"A Orach Chaim 37:2, Rambam Hilchot Tefillin 4:26 </ref> | ||
# The minimum requirement is to have Tefillin on during Kriyat Shema and [[Amidah - Shemonah Esrei|Shemonah Esrei]]. <ref> S"A 25:4 </ref> | # The minimum requirement is to have Tefillin on during Kriyat Shema and [[Amidah - Shemonah Esrei|Shemonah Esrei]]. <ref> S"A 25:4. 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 while he is not fulfilling it. The Zohar 93b speaks highly of one who prays the amida with his tefillin. </ref> | ||
# The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly have in mind the knowledge that they are being worn. | # The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly have in mind the knowledge that they are being worn. | ||
# If one is waiting for a pair of tefillin and the time to say keriat shema may pess, he should recite shema without tefillin. <ref> Sh"t Yabia Omer OC 1:4 and he doesn't fall into the category of people criticized by the gemara berachot 14b mentioned above. </ref> | |||
==Borrowing Tefillin== | ==Borrowing Tefillin== | ||
# One may borrow somebody's tefillin without receiving the owner's permission, as long as the owner is not there to ask permission from. <ref> Rama 14:4, Chesed La'alafim 14:4 based on the idea that somebody is happy to have his belongings used for a mitzva. Kaf Hachayim 14:19 says this only applies if the owner is not present to ask permission from him. </ref> This doesn't apply if the owner placed them in a place where it's obvious he doesn't want them being used, or if someone uses them on a permanent basis. <ref> Kaf Hachayim 14:27 </ref> Also, after borrowing the tefillin one must place them back wherever they were. <ref> Kaf Hachayim 14: 22 </ref> | # One may borrow somebody's tefillin without receiving the owner's permission, as long as the owner is not there to ask permission from. <ref> Rama 14:4, Chesed La'alafim 14:4 based on the idea that somebody is happy to have his belongings used for a mitzva. Kaf Hachayim 14:19 says this only applies if the owner is not present to ask permission from him. </ref> This doesn't apply if the owner placed them in a place where it's obvious he doesn't want them being used, or if someone uses them on a permanent basis. <ref> Kaf Hachayim 14:27 </ref> Also, after borrowing the tefillin one must place them back wherever they were. <ref> Kaf Hachayim 14: 22 </ref> | ||
# One may not remove the borrowed tefillin from the synagogue or the owner's home without permission. <ref> Chesed La'alafim 14:4 </ref> | # One may not remove the borrowed tefillin from the synagogue or the owner's home without permission. <ref> Chesed La'alafim 14:4 </ref> | ||
# Obviously one may not damage the | # Obviously one may not damage the tefillin <ref> Kaf Hachayim 14:22 </ref> | ||
# One doesn't however fulfill his obligation with stolen tefillin and cannot recite a beracha on them. <ref> S"A 25:12, Mishna Berura 25:54 </ref> | # One doesn't however fulfill his obligation with stolen tefillin and cannot recite a beracha on them. <ref> S"A 25:12, Mishna Berura 25:54 </ref> | ||
