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6. Who is obligated in the Mitzvah?[1]
All men above the age of Mitzvos are obligated to wear Tefillin daily.
Baal Keri: See D!
 Q&A May people that are defined as Reshaim put on Tefillin?[2] Yes, and there exists no Rasha who is not befitting of wearing Tefillin. Not only are they allowed to wear Tefillin, but Hashem desires that Reshaim put on Tefillin even more than Tzaddikim, and it is specifically for Reshaim that the Mitzvah was given, in order to direct them to the proper path, and they need this Mitzvah even more than the Tzaddikim. [Now, although the wearing of Tefillin requires purity of soul, that one free himself from the bounds of his body and natural restraints.[3] Nevertheless, even one who is stained with sin is to wear Tefillin, and on the contrary, this can assist him in his path to purity.[4] Accordingly, it is certainly permitted and a great Mitzvah and obligation for non-religious Jews to wear Tefillin, and be influenced to do so. This especially applies in today’s times where the majority, if not all, of the non-religious Jews are defined as Tinokes Shenishbu, and hence do not even enter the category of Reshaim which is discussed above.[5]]  Q&A on mentally incompetent Is a Shoteh/Insane to put on Tefillin?[6] A Cheresh and Shoteh are not obligated to wear Tefillin. However, they may choose to do so as long as they are able to maintain a clean body. Is a deaf or mute obligated to put on Tefillin?[7] A Cheresh, which is a deaf-mute, is not obligated to wear Tefillin. However, they may choose to do so as long as they are able to maintain a clean body. However, a deaf who is not a mute or a mute who is not deaf is obligated to wear Tefillin. Q&A on gentiles May a gentile wear Tefillin? Some Poskim[8] rule it is permitted for a gentile to wear Tefillin. Other Poskim[9] rule one may not place Tefillin on a gentile. Practically, we do not place Tefillin on a gentile. May one put on Tefillin to a person who is questionably Jewish [i.e. Mivtzaim]?[10] This depends on the reason of doubt. In general, if the person is unsure whether his mother is Jewish then one is not to put Tefillin on him, until his Jewishness is verified for certain.[11] If one says his mother is Jewish, he may be believed regarding the Mitzvah of Tefillin, although regarding other matters, such as marriage he may need to provide proof of his Jewishness.[12] In any case of doubt of a person’s Jewishness one is to speak to a Rav who is expert in these matters to determine the severity of the doubt and whether one may put Tefillin on the person.  |
- Women:[13]
Exemption:[14] Women are exempt from wearing Tefillin. The reason for this is because Tefillin is a time dependent positive command[15], as Shabbos and Yom Tov is not a time for Tefillin.[16] [Likewise, according to Kabala, the Mitzvah of Tefillin only applies to men, while women are not relevant to this Mitzvah.[17]]
Restriction and prohibition:[18] Furthermore, they are to be protested against doing so. The reason women are to be protested if they decide to be stringent upon themselves to wear Tefillin [despite the fact that they may do Mitzvos that they are exempt from] is because they are not able to guard their bodies to the appropriate level of cleanliness [required for Tefillin].[19] [Furthermore, some Poskim rule that it is Biblically forbidden for women to wear Tefillin due to the prohibition of Lo Silbash.[20] Likewise, some Poskim[21] rule that it is actually forbidden for women to wear tefillin even without a blessing being that it makes them appear like heretics who deny the words and traditions that the sages have in the interpretation of Scripture. Likewise, according to Kabala, women are specifically not to wear Tefillin.]
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 Summary: Women are exempt from wearing Tefillin. Furthermore, they are to be protested against doing so. Michal Bas Shaul: The Talmud states that Michal the daughter of Shaul wore Tefillin without protest of the Sages.[22] [Some suggest this was due to that Michal knew that she had soul of a male, as we see from the fact she could not have any children, and hence based on Kabala the Mitzvah of Tefillin was relevant to her.[23] However, other sources state that she was indeed protested against by the sages.[24] Some sources say that she wore them only at night and hence was not protested.[25]] Beruriya: There is no source to back up the claim that Beruriyah, the wife of Rebbe Meir, wore Tefillin.[26] The daughters of Rashi: There is no source to back of the common claim that Rashi’s daughters wore Tefillin.  The Maidel of Ludmir:[27] Chana Rachel of Ludmir indeed wore Tefillin, although she did so against the purpose of the Gedolei Haposkim and Admurim and was indeed shunned for doing so.           |
           Q&A Is a Tumtum/Androgynus obligated to wear Tefillin? A Tumtum and Androgynus are obligated to wear Tefillin [without a blessing] due to doubt.[28] This, however, only applies if they are able to guard their body in cleanliness.[29] May a male who r”l has become a transvestite/transgender wear Tefillin?[30] Yes, he remains obligated to wear Tefillin [with a blessing] even if he went through SRS, or gender reassignment surgery r”l. However, seemingly he is to only do so in private if his outward appearance will make others think that he is a woman. |
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C. Children:[31]
Dispute: It is disputed as to when a father becomes obligated to buy Tefillin for his son, and educate him in the Mitzvah of wearing Tefillin. Some Poskim[32] rule a father is obligated to buy Tefillin for his son, to educate him in Mitzvos, as soon as his son is mature enough to guard the Tefillin with purity. This means that the child is mature enough to refrain from flatulence while wearing them, and to refrain from sleeping in them, and refrain from entering with them into a bathroom, even to urinate. [This is approximately the age of 9 or 10 years old.[33]] However there is an opinion[34] who says that this level of maturity only applies to a child that is over 13 years of age but has not yet grown two hairs, [in which case he is to be educated in Tefillin despite not being Biblically obligated due to his lack of two hairs]. However, a child that is under 13 years of age is not at all to be educated to wear Tefillin, as he does not yet have the knowledge to guard it.
Final ruling: Practically, the old custom of Ashkenazi Jewry is not to educate the child to wear Tefillin until he becomes Bar Mitzvah.[35] Nevertheless, today the custom is to educate the child to wear Tefillin 2-3 months prior to his Bar Mitzvah.[36] [The Chabad custom is for the child to wear the Tefillin two months prior to his Bar Mitzvah.[37] At first however the child is to start wearing the Tefillin without a blessing. After the passing of a few weeks, when the child now knows how to wear the Tefillin properly, a blessing may be recited.[38] The child is to remain wearing the Tefillin during the entire Shacharis prayer.[39]]
Q&A When is the child to be educated in Rabbeinu Tam, before or after his Bar Mitzvah?[40] Today the custom is to educate the child to wear Rabbeinu Tam from the same time as when he begins to wear Rashi Tefillin, which is two months before the Bar Mitzvah. If the child will be Bar Mitzvah within two months from after Sukkos or Pesach is he to begin wearing the Tefillin before two months?[41] If Chol Hamoed will fall within the two months the child may begin to wear the Tefillin a week earlier. Shavuos: Accordingly, the same would apply if two days of Shavuos falls on a weekday within the two months, the child may begin to wear Tefillin two days earlier.[42] Is a Yasom to begin wearing Tefillin one year before his Bar Mitzvah? Some communities are accustomed that a Yasom begin to wear Tefillin starting from his 12th birthday, one year before his Bar Mitzvah.[43] Many Poskim[44] negate this custom. Â |
 Seder Hanachas Tefillin for a Bar Mitzvah boy:[45] Practicing at night:[46] It is permitted for the pre-Bar Mitzvah to practice wearing the Tefillin at night, to see that it fits etc, so long as he has intent to do so not in order to fulfill the Mitzvah. Shabbos Clothing:[47] It is customary for the pre-Bar Mitzvah boy to wear Shabbos clothing on the day of the Hanachas Tefillin. Some fathers are also accustomed to wear Shabbos clothing on this day. Mikveh:[48] The pre-Bar Mitzvah boy is to immerse in a Mikveh on the day of his Hanachas Tefillin. Perek 41 in Tanya: It is customary to recite the beginning of chapter 41 in Tanya prior to Davening and wearing Tefillin. Prior to the Bar Mitzvah, when the child is training in putting on the Tefillin, he should commit the above section of the chapter to memory.[49] The intentions/Kavana to have when putting on Tefillin: One is to teach the child the correct intents to have upon putting on the Tefillin, as brought in Chapter 2 Halacha 3! Fixing the knot of the Daled of the Shel Rosh: If the straps of the Shel Rosh need to be adjusted so they fit his head properly, one must make sure to say Lisheim Kedushas Tefillin beforehand. See Halacha 8. Wearing a hat: Seemingly, pre-Bar Mitzvah children are not yet to begin wearing a hat for Davening being that it may confuse others to think that they are already Bar Mitzvah, and have them unknowingly join him for a Minyan or various areas of Davening that require a Minyan. Nevertheless, some are accustomed to train the child to wear a hat already starting from his Hanachas Tefillin. Each community should follow their custom, and there is no set Chabad custom in this matter. Chazaras Dach-Lechaim:[50] It is customary of Chassidim that on the day of the Hanachas Tefillin, after Shacharis, the pre-Bar Mitzvah boy gathers with family, friends, and other adults, and reviews from memory the first chapter in the Mamar of the Rebbe Rayatz titled Isa Bemidrash Tehillim.[51] This is preceded by the Hachanah Niggun for a Mamar, and concluded with the after Mamar Niggun. After the Mamar is recited Lechaim and refreshments are distributed, in which people bless the Chassan Bar Mitzvah Mitzvah and his father with a Mazal Tov and that his son grow up to be a Chayal, Chassid, Yireh Shamayim and Lamdan. It is customary for the father and/or child to say a few words of Torah at this time. Regarding drinking Lechaim while wearing Tefillin, this matter is under debate amongst the Poskim, although a small amount of Lechaim is allowed to according to the mainstream approach. One is to make sure not to eat more than 55 grams of Mezonos while wearing the Tefillin. See Chapter 5 Halacha 3.  |
 Should one recite the blessing of Shehechiyanu upon putting on Tefillin for the first time? Those who begin putting on Tefillin 2-3 months prior to the Bar Mitzvah are not to recite the blessing of Shehechiyanu, neither upon putting it on for the first time before the Bar Mitzvah, nor on the day of the Bar Mitzvah. See beginning of Chapter 3!  |
Sparks of Chassidus Why we do not educate boys to wear Tefillin from the age of education, as we do regarding Tzitzis and other Mitzvos? The reason is as follows: By other Mitzvos, it is possible for a child who performs them to elicit some revelation from them, even though he is yet to become obligated in the Mitzvah. However, by Tefillin, this is not possible, as the entire purpose of the Mitzvah is to draw down one’s intellect into his emotion, and prior to the Bar Mitzvah, a child lacks this physical level of intellect which can be elicited through the Mitzvah.[52] It is thus similar to why we do not educate a child to get married prior to his Bar Mitzvah, for educational purposes, being that he is not physically able to procreate and have children, and hence the Mitzvah must be delayed.  |
D. Baal Keri-Mikveh:[53]
It is permitted for a Bal Keri[54] to wear Tefillin after cleaning[55] the semen off from his body. However, so long as he still has semen on his [body or outer clothing[56]] it is forbidden to wear Tefillin. [It is not obligatory for one to immerse in a Mikveh before wearing the Tefillin.[57] Nonetheless, some meticulous individuals would wash their lower halves of the body in the morning prior to Davening.[58] Furthermore, it is customary of Chassidim to immerse in a Mikveh prior to saying blessings, Davening, or performing Mitzvos, if one is a Bal Keri, and hence certainly a Baal Keri is to immerse prior to wearing Tefillin.[59] However, if there is no Mikveh available, then certainly one should not nullify the Mitzvah of Tefillin due to this. In such a case, one can simply take a shower in place of going to Mikveh, prior to wearing the Tefillin.[60]]
E. One who is unclothed:
One is not to place on Tefillin if his heart is revealed, which means that the top half of his body is not covered [i.e. no shirt; bare-chested]. See Chapter 5 Halacha 16 for the full details of this subject.
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[1] Shulchan Aruch chapter 38; Ketzos Hashulchan 8:21
[2] Semag Mitzvas Asei 3, brought in Reishis Chochmah Shaar Hakedusha 6:55-57; See Likkutei Sichos 6:271, printed in Shulchan Menachem 1:113
[3] Beis Yosef 38
[4] Chinuch 421
[5] See Likkutei Sichos 6:271, printed in Shulchan Menachem 1:114
[6] Piskeiy Teshuvos 38:4
[7] Olas Tamid 37; Shiyurei Kneses Hagedola 38; Beir Heiytiv 37:1; M”B 37:12
[8] Rambam Melachim 10:10
[9] Radbaz ibid
[10] See Sichas Parshas Pinchas 5710, printed in Toras Menachem 1 p. 147, in which the Rebbe stated that one is to influence an individual to put on Tefillin even if he does not appear to be Jewish and one is not certain that he is Jewish, as nonetheless danger of life differs all other prohibitions, and the same applies for danger of the soul. Thus, just as one may undo a mound on Shabbos if perhaps the person who is stuck under is Jewish, so too with this individual. Vetzaruch Iyun as to how this directive blends with the below ruling and its sources. Possibly, one can imply from here that the Rebbe is pushing to put Tefillin on even a Safek Jew. On the other hand, one can argue that the Rebbe is simply referring to an individual who says he’s Jewish but did not bring any proof, as is the second case below in which we ruled that Tefillin may be worn. Â
[11] The reason: As in general a person is assumed to be a gentile unless proven otherwise, as Kol Haporeish Merubo Poreish. [See Admur 329:2; Michaber Even Haezer 4:34]
Verifying one’s Jewishness: One is considered questionably Jewish in any case in which he is unsure if his mother was Jewish, or if his proclamation of Jewishness requires backing, as stated in the cases below. The verification of one’s Jewishness can be done in several ways: 1) Checking the legal identification of the person or his mother, and seeing if it says Jewish. 2) Verifying the Jewish names of the person and his family. 3) Knowledge of Yiddish, and acting like a Jew or knowledge of Jewish customs. The person in question must fulfill at least two of the above three conditions to be considered a Jew, and only in a case that there is no other reason to cast doubt on his Jewishness. [opinion of Rav Moshe Feinstein] In today’s times, one also heavily relies on the opinion of an investigator who is trained and experienced in verifying whether the person’s claim is true or not. [So is done today in all Batei Dinim] Nevertheless, the above applies regarding allowing the person in question to marry a Jew. However, regarding Tefillin, seemingly one may rely on a more lenient stance, so long the person acts like a Jew and says he is Jewish. [See Michaber 268:10 that we are only stringent to require proof in order to marry the person]
[12] If one says he is Jewish because his mother is Jewish is he to be believed? If a person says he is Jewish and acts like a Jew then in general he is believed to be Jewish, as people contain a Chezkas Kashrus, and majority of people who say they are Jewish are Jewish. [Michaber Even Haezer 2:2; Rashal Kesubos 2:40; Rabbeinu Tam in Yevamos 46b; Rashba; Ramban] Some Poskim rule that this applies even if the person came from a different country. [Shach 268:21; Bach Yoreh Deah 268; Halef Lecha Shlomo Even Haezer 15] Other Poskim however rule that if he came from a different country then he must prove his Jewishness, even if he acts like a Jew. [Beir Heiytiv Even Haezer 2:4 in name of Maharit 1:149 and Beis Hillel, and so rules Michaber Y.D. 268:10 regarding a gentile who says he converted; See however Aruch Hashulchan 2:13 that this only applies to an individual, while a family does not have to prove their Jewishness if they act like a Jew, as a family maintains a Chazaka.] Practically, we no longer rely on the above Chazaka regarding Jews who come from areas where intermarriage is common, such as the USSR. This especially applies if there is a reason to place doubt into the persons Jewishness. Nevertheless, regarding Tefillin, seemingly one may rely on the Chazaka if the person acts like a Jew and says he is Jewish, and so is the custom. [See Michaber 268:10 that we are only stringent to require proof in order to marry the person]
If one says he is Jewish because he converted, is he to be believed? If the person was known as a gentile and now claims to have converted, then he is not believed to be allowed to marry a Jew unless he supplies witnesses or re-converts. This applies even if he acts like a Jew. [Michaber Y.D. 268:10; Yevamos 46b] If, however, the person was held to be Jewish and says that in truth he converted, then he is believed without witnesses. [Michaber ibid] Now, although some Poskim argue that even such a person must bring witnesses [Rambam in Michaber ibid] nevertheless the custom is like the Michaber. [Shach 268:21 in name of Bach]
[13] See Admur 38:3 “Women are exempt from wearing Tefillin. Furthermore, they are to be protested against doing so.”; Kaf Hachaim 38; Halacha Berurah [Yosef] 38:6
Male slaves: An Eved Cannani follows the same law as women and are exempt from Tefillin. [Admur ibid]
[14] Admur 38:3; Michaber 38:3; Rambam Tefillin 4:13; Mishneh Brachos 20b “Women, children, and slaves are exempt from reading the Shema and from the Mitzvah of Tefillin.”
Other opinions in Talmud: According to those who rule that nighttime, Shabbos, and holidays are a time of tefillin, then women are likewise obligated in Tefillin. [Rebbe Meir, Rebbe Yehuda, brought in Eiruvin 96b] However, according to the Drashos of the Yerushalmi and Mechilta, then even according to them women are exempt due to a spiritual exemption. [Ritva Kiddushin 35a; Rosh ibid; Pnei Yehoshua Eiruvin 96b; Shut Rav Akiva Eiger Tinyana 153; Chasam Sofer O.C. 185; Shut Stam Tefillin 59]
[15] Admur ibid; Michaber ibid
[16] Admur ibid; Taz 38:1; Rashi and Tosafus Kiddushin 34a; Rosh Tefillin 29; However nighttime is a time that one is Biblically obligated in Tefillin. [Levushei Serud ibid]
Reason of Yerushalmi: The Yerushalmi Brachos 2:3; 3:3 explains that women are exempt from Tefillin due to that Tefillin is connected to Torah learning in the verse, and hence just like women are exempt from learning Torah, similarly they are exempt from Tefillin. [Brought in Rosh ibid; See also Mechilta end of Bo; Pesikta; Haeshkol 2:29] See Admur 17:1 in which he explains that the reason women are exempt from Tefillin is not due to that it is a time dependent Mitzvah, but due to other reasons [seemingly the reason of the Yerushalmi]. Vetzaruch Iyun why Admur 38:3 does not record this ruling of the Yerushalmi. See letter of Rebbe printed in Haggada Shel Pesach p. 620.
[17] Arizal brought in Shaar Hakavanos Derushei Tefillin 5; Pweri Eitz Chaim Shaar Hatefillin 7; Olas Tamid p. 31; Kaf Hachaim 38:8
[18] Admur ibid; Rama 38:3; Maharam; Kol Bo 21; Tashbeitz 270; Orchos Chaim Tefillin 3; M”A 38:3; Beis Yosef 38; Birkei Yosef 38:1; Maharikash in Erech Lechm 38; Levush 38:3; Mamr Mordechai 38:3
Other opinions in Rishonim: Some Rishonim hold that women may wear Tefillin. [Orchos Chaim ibid in name of Rashba; Olas Tamid 38:4 that an elderly woman who knows to keep a clean body may wear them without protest]
[19] Admur ibid; Taz 38:2; M”A 38:3; Tosafus Eiruvin ibid; Haeshkol 2:29-90; Orchos Chaim ibid; Kol Bo ibid; See Olas Tamid 38:4; Tehila Ledavid 38:1
Other opinions-Biblical prohibition: Some Poskim rule that it is Biblically forbidden for women to wear Tefillin due to the prohibition of Lo Silbash. [Beis Hillel 182:2; Targum Yonason Seitzei; Kaf Hachaim 38:9]
[20] Beis Hillel 182:2; Targum Yonason Seitzei; Kaf Hachaim 38:9
[21] Shiltei Giborim Rosh Hashanah 4 p. 9b in name of Rabbeinu Yeshaya Hachron; Piskeiy Riaz R”H 4:2;
[22] Eiruvin 96a
[23] Yifei Lalev 38:2; Shomer Emuinim Ki Seitzei; Kaf Hachaim 38:9; See also Rashal in Yam Shel Shlomo Kiddushin 1:64, brought in Birkeiy Yosef ibid, that she was an exception to the rule being that she was a daughter of the king and did not have any children and knew how to be careful
[24] Yerushalmi Brachos 2:3; Pesikta 22; Tosafus Eiruvin 96a; Beis Yosef ibid; Biur Hagr”a 38
[25] Rabbeinu Chananel Eiruvin ibid; See Igros Moshe O.C. 2:2
[26] Seemingly, however, this claim is based on the idea that according to her husband Rebbe Meir, it is possible to learn that women are obligated in Tefillin, and hence his wife did like his opinion. [See Eiruvin ibid]
[27] See the biography written on her life story and that the Rebbes of Chernobyl protested her actions
[28] M”B 38:10
[29] Toras Chaim Sofer 38:3
[30] So is the arbitration are the vast majority of Poskei Zemaneinu that he always retains a male state; See Sefer Dor Tahapuchos [Rav Idan Ben Efraim] for a full book dedicated to this subject and its Halachic details; For Poskim who make the other side of the argument: Yad Ne’eman p. 62; Yosef Es Echav [Yosef Falagi] page 29b; Tzitz Eliezer 10:25-26; 22:2
[31] Admur 37:3
[32] 1st opinion in Admur ibid; Michaber 37:3; This is approximately the age of 9 or 10 years old-Kaf Hachaim 37:14
[33] Kaf Hachaim 37:14
[34] 2nd opinion in Admur ibid; Rama 37:3; Baal Haitur Tefillin 7
[35] Admur ibid; Rama ibid “And one is not to swerve from this custom”; Shulchan Hatahor 37:4 based on tradition from Baal Shem Tov and based on Kabbalah; Os Chaim Veshalom 37:5; Darkei Chaim Veshalom 79; See Shulchan Menachem 1:105 for a letter in which the Rebbe defends this practice, even though it is not the Chabad custom.
Custom of Sephardim: The custom of the Sephardim follows the 1st opinion mentioned above [the opinion of the Michaber] and they hence put on Tefillin with a blessing beginning from two years before the Bar Mitzvah. [Or Letziyon 2:44-47; Yabia Omer 6:3; See Kaf Hachaim 37:14] Some Sephardi communities have the custom that the boy does not begin to wear Tefillin until several years after his Bar Mitzvah. This custom is to be completely negated. [Letter of Rebbe in Shulchan Menachem 1:105]
Other customs: Some rule one is to begin wearing Tefillin at age 12. [Bach 37; See also P”M 37 A”A end] Some are accustomed to wear the Tefillin one month prior to the Bar Mitzvah. [Aruch Hashulchan 37:4 that so was the custom in Poland and Lithuania; See Igros Kodesh 14:463]
Custom of Rabbeim: The Rebbe Rayatz began wearing Tefillin in private with a blessing at age 11. [Igros Kodesh 3:136 [printed in Shulchan Menachem 1:36]
[36] Admur ibid; M”A 37:4; M”B 37:12; See Shelah in Mitzvas Tefillin p. 32 that today that Tefillin is only worn for prayer the ruling of the Baal Haittur does not apply
[37] Hayom Yom 2nd Av based on the public directive of Rebbe Rayatz; Sefer Haminhagim p. 4; Igros Kodesh 11:76; 16:305; 17:61; 14:463 [printed in Shulchan Menachem 1:104-109]
[38] Hayom Yom 2nd Av based on the public directive of Rebbe Rayatz; Sefer Haminhagim p. 4; See Igros Kodesh 14:63; 11:76, [printed in Shulchan Menachem 1:109]
[39] Igros Kodesh 18:266 [printed in Shulchan Menachem 1:109]
[40] Toras Menachem 1989 4:142 [printed in Shulchan Menachem 1:107]
[41] Likkutei Sichos 21:357; Igros Kodesh 23:89; Shulchan Menachem 1:36; Rav Groner related to me that the Rebbe replied this answer to many people.
[42] See Likkutei Dibburim 1:214 that the Rebbe Rayatz began to wear Tefillin on the 11th of Iyar [and not the 12th of Iyar] seemingly because Shavuos fell that year on Shabbos-Sunday and hence one day was lost.
[43] Custom is mentioned in Aruch Hashulchan 37:4; Os Chaim Veshalom 37:5; Mikdash Meat 37:3; Taamei Haminhagim Tefillin 23; Likkutei Maharich; Pinos Habayis 85; Igros Kodesh 3:136 [printed in Shulchan Menachem 1:36]
The reason: Some suggest the reason for this is in order to elevate the soul of his parent. [Taamei Haminhagim ibid; Pinos Habayios ibid, mentioned in Igros Kodesh ibid] Alternatively, the reason is because the Yasom has no one else to educate him to wear it and hence we do it much time in advance. [ibid]
[44] Aruch Hashulchan ibid; Os Chaim Veshalom ibid; Darkei Chaim Veshalom 79; Igros Kodesh ibid
[45] See Nitei Gavriel Bar Mitzvah chapter 39
[46] Shevet Hakehasi 6:15; Piskeiy Teshuvos 30:2 footnote 17; Nitei Gavriel 39:16
[47] Nitei Gavriel 39:2
[48] Nitei Gavriel 39:3
[49] Igros Kodesh 11:340; 14:533; Shevach Yakar 37:7, p. 100
[50] See Shevach Yakar p. 253
[51] Printed in Sefer Hamamrim 5708 p. 271
[52] See end of Mamar Isa Bimidrash Tehillim, printed in Sefer Hamamarim 5708 p. 271
[53] Admur 40:9; Rama 40:6; Or Zarua 1:594; Ateres Zekeinim 40:3; See also Admur 76:4 and 88:1
[54] Definition: One who has released semen either in marital intercourse or through nocturnal emission, or heaven forefend even due to Zera Levatala
[55] See Admur 76:4 that if the semen is wet it suffices to clean it with a dry cloth, while if it has dried, then it must be washed off.
[56] See Admur 76:4 regarding Davening that a) It is proper to be stringent by semen just as by feces, and hence one is not to Daven if the semen is on his skin, until it is washed off, even if it is covered by clothing. 2) If it is not on the skin but on one’s clothing, then if it is on one of the inner clothing that is covered by exterior clothing, then it does not prohibit Davening. However, if it is on the outer clothing, then it must be cleaned/washed off. 3) Some Chassidim were stringent not to have semen even on their inner clothing.
[57] Poskim ibid; Ateres Zekeinim 40:3 “He may wear them even though he is considered impure”
[58] Sefer Chassidim 509
[59] See Piskeiy Teshuvos 88:1-2; 240:30
[60] Admur 88:1; 606:11; Taz 88:1; Olas Tamid 88:2; M”A 606:9; Elya Raba 606:11; Mishneh Mikvaos 3:4; See our corresponding Sefer “The laws and custom of Rosh Hashanah” or “Yom Kippur” under the laws of immersion for the full details of this matter.