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Tefillin: Difference between revisions
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== Arrangement of Paragaphs == | == Arrangement of Paragaphs == | ||
# There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head tefillin. The rabbis most famous for this dispute were Rashi and his grandson Rabbeinu Tam. Rashi held that the order is: Kadesh Li, VeHaya Ki Yeviehcha, Shema, VeHaya Im Shemoa. Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow Rashi's opinion. <ref>Shulchan Aruch 34:1, Halacha Brurah 34:1 </ref> | # There is much discussion among the Rishonim (early authorities) about the order in which the biblical passages should be written in the arm and head tefillin. The rabbis most famous for this dispute were Rashi and his grandson Rabbeinu Tam. Rashi held that the order is: Kadesh Li (Shemot 13:1-10), VeHaya Ki Yeviehcha (Shemot 13:11-16), Shema (Devarim 6:4-9), VeHaya Im Shemoa (Devarim 11:13-21). Rabbenu Tam held that the last two passages were switched (thus making the following order Kadesh Li, VeHaya Ki Yeviehcha, VeHaya Im Shemoa, Shema). The custom of the world is to follow Rashi's opinion. <ref>Shulchan Aruch 34:1, Halacha Brurah 34:1 </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> | # However, pious individuals have the practice of wearing both Tefillin of Rashi and Rabbenu Tam, with no beracha when putting on the Rabbeinu 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. Sh"t Yabia Omer OC 3:4 writes that if one has this stringency he should remove the Rashi and place the Rabbeinu Tam before the kedusha of uva litzion. </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. Chacham Ben-zion Abba Shaul Sh"t Or Litzion 2:13:11 also writes that sephardim should only wear Rabbeinu Tam tefillin after marriage. </ref> | ||
# If one mistakenly put on rabbeinu tam first, some poskim say to recite a beracha when putting on the rashi tefillin. <ref> Ben Ish Chai Vayera 24. Rav Ovadia Yosef in Halichot Olam volume 1 page 26 says that this is only if the person has prayed something in between but if he remembers immediately no beracha should be recited. </ref> | # If one mistakenly put on rabbeinu tam first, some poskim say to recite a beracha when putting on the rashi tefillin. <ref> Ben Ish Chai Vayera 24. Rav Ovadia Yosef in Halichot Olam volume 1 page 26 says that this is only if the person has prayed something in between but if he remembers immediately no beracha should be recited. </ref> | ||
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==[[Shabbat]] and [[Yom Tov]]== | ==[[Shabbat]] and [[Yom Tov]]== | ||
# Tefillin are not worn on [[Shabbat]] and the major holidays including Pesach, Shavuot, [[Rosh Hashana]]h, [[Yom Kippur]] and Sukkot. The reason given that these holidays are themselves "signs" which render the use of tefillin, which are to serve as "signs" themselves, superfluous. <ref> S"A 31:1, Mishna Berura 31:1 </ref> | # Tefillin are not worn on [[Shabbat]] and the major holidays including Pesach, Shavuot, [[Rosh Hashana]]h, [[Yom Kippur]] and Sukkot. The reason given that these holidays are themselves "signs" which render the use of tefillin, which are to serve as "signs" themselves, superfluous. <ref> S"A 31:1, Mishna Berura 31:1 </ref> | ||
==Rosh Chodesh== | |||
# The tefillin are removed before we recite mussaf on Rosh Chodesh. <ref> S"A 28:13 Kaf Hachayim 25:94. Beit Yosef 25: "ubayom" writes that since in kedusha we recite that the angels should give Hashem a crown it would be improper for us to show our crowns, the tefillin. see Kaf Hachayim 25:94 for Kabbalistic reasons behind the removal of tefillin for mussaf. </ref> | |||
# In the event that one forgot Yaale Viyavo in shacharit but only realized after he removed his tefillin, he should preferably put his tefillin back on and pray shacharit again. If it is too difficult, he can be lenient since he has already fulfilled his obligation. <ref> Sh"t Yechave Daat 6:6. The Chida in Machazik Beracha 25:13 writes that according to kabbalah one may not put his tefillin back on after he recited mussaf unless he hasn't yet put tefillin on that day. </ref> | |||
==Purim== | |||
# In the morning, one should wear his tefillin during the megilla reading even if he has already worn them. <ref> Mishna Berura 693:7, Magen Avraham 693:2, Baer Heitev 693:3. This is based on the gemara in Megilla 16b which says that the word viykar in Esther 8:16 relates to the tefillin that after the death of Haman the Jews continued to put on tefillin. Moed Likol Chai 31:88 says that one the word viykar is read one should kiss his tefillin. </ref> | |||
==Tisha Be'Av== | |||
==Chol Hamoed== | ==Chol Hamoed== | ||
<!--IF YOU WANT TO EDIT THIS SECTION, PLEASE DO SO ON THE CHOL HAMOED PAGE AS WELL--> | <!--IF YOU WANT TO EDIT THIS SECTION, PLEASE DO SO ON THE CHOL HAMOED PAGE AS WELL--> | ||
See the full in depth discussion about [[Tefillin on Chol HaMoed|Tefillin on Chol HaMoed here]]. | See the full in depth discussion about [[Tefillin on Chol HaMoed|Tefillin on Chol HaMoed here]]. | ||
# The minhag of some Ashkenazim is to wear Tefillin on [[Chol HaMoed]], however, the minhag in Israel and minhag of Sephardim is not to wear Tefillin on Chol HaMoed. <Ref> S”A and Rama 31:2, Sh”t Yabea Omer 3:5(3) | # The minhag of some Ashkenazim is to wear Tefillin on [[Chol HaMoed]], however, the minhag in Israel and minhag of Sephardim is not to wear Tefillin on Chol HaMoed. <Ref> S”A and Rama 31:2, Sh”t Yabea Omer 3:5,(3), Ben Ish Chai Parashat Vayera Halacha 12. | ||
* Some rishonim forbid tefillin to be laid on Hol HaMoed as they consider the days have the same status as a festival which in itself constitutes a "sign" making the laying of tefillin unnecessary. These Rishonim include: Baal Halachot Gedolot (cited by Tosafot Moed Katan 19a D"H Rabbi Yosi), Rambam (Hilchot [[Yom Tov]] 7:13; explained by Kesef Mishna), Rashba (Sh"t HaRashba 1:690), and Ri (cited by the Hagahot Maimoni Hilchot Tefillin 4:9). | * Some rishonim forbid tefillin to be laid on Hol HaMoed as they consider the days have the same status as a festival which in itself constitutes a "sign" making the laying of tefillin unnecessary. These Rishonim include: Baal Halachot Gedolot (cited by Tosafot Moed Katan 19a D"H Rabbi Yosi), Rambam (Hilchot [[Yom Tov]] 7:13; explained by Kesef Mishna), Rashba (Sh"t HaRashba 1:690), and Ri (cited by the Hagahot Maimoni Hilchot Tefillin 4:9). | ||
* Other rishonim argue and hold that [[Chol HaMoed]] does not constitute a "sign" in which case tefillin must be laid on Hol HaMoed. These Rishonim include: Rambam, Rosh (Hilchot Tefillin 16), Or Zarua 1:589, and Maharam of Rothenburg cited by the Mordechai. | * Other rishonim argue and hold that [[Chol HaMoed]] does not constitute a "sign" in which case tefillin must be laid on Hol HaMoed. These Rishonim include: Rambam, Rosh (Hilchot Tefillin 16), Or Zarua 1:589, and Maharam of Rothenburg cited by the Mordechai. | ||
