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Table of Contents
Borrowing Tefillin-May one use another person’s Tefillin without permission?
The general law:[1]
It is permitted to use another person’s Tefillin without asking his permission.[2] One must recite a blessing upon wearing them.[3] This however only applies if one is careful to abide by all the conditions to be listed below.[4] [Due to this, some Poskim[5] conclude that practically one should distance himself as much as possible from borrowing Tefillin without permission. Practically, if it is possible to ask the owner, one is to do so rather than borrow it without permission.[6] Some Poskim[7] conclude that today one may not borrow Tefillin unless one knows the owner, and knows for certain that he will not mind.[8] Surely, if one knows for certain that the owner is particular then it is forbidden to use it.[9]]
The Conditions of Use:[10]
Folding the Tefillin after its use:[11] If one found folded Tefillin and used it without asking permission, then he must refold it after using it and removing it from his body.[12] [It is however not necessary to fold it in the same way that it was originally folded when taken, and hence it suffices even if it is folded in another fashion.[13]]
Not to take the Tefillin to a different area:[14] The borrowed Tefillin may only be used in the area that it was left by the owner.[15] [One may not take it from that area to a different area, such as to take the Tefillin from the Shul to his home or from the owner’s home to Shul [without his explicit permission]. This applies even if at the conclusion of one’s use of the Tefillin he will return and place it back in the original area from which it was taken.[16]]
How often may one borrow the Tefillin?[17] It is only permitted to borrow Tefillin without permission on mere occasion. [It is forbidden to borrow it on a steady basis.[18] Some Poskim[19] rule that an occasion is defined as not more than one time in thirty days. Others[20] rule it is based on common estimation of when people consider it more than an occasion.]
Q&A May one borrow the Tefillin during a time that the owner will need to use it? No. May one borrow the Tefillin if it he will sweat and get it wet?[21] No. suggest being lenient to exempt him from paying for damages if he was indeed not negligent.
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May one alter the knot of the Tefillin Shel Rosh when borrowing Tefillin, so it fit his size?[22]
The prohibition of undoing G-d’s name:[23] There is no prohibition against erasing the name of G-d transgressed by undoing the knot of the Daled.[24]
The Halachic validity of a temporary knot: Some Poskim[25] rule that it is forbidden for who is borrowing another person’s Tefillin to alter and change the knot of the Daled in order so it properly fit onto his head, and if they do so then they do not fulfill their obligation.[26] [Accordingly, one needs to borrow Tefillin, needs to borrow Tefillin of the same size as his head.] Practically, however, we rule that it is permitted for one to change the size of the knot in order so it fit his head, and so is the widespread custom of the world.[27] Nonetheless, when redoing the knot it is proper for it to be fastened strong and not remain loose.[28]
Altering the knot if one is borrowing without permission: It is forbidden for one to alter or change the knot of the Tefillin Shel Rosh so it fit one’s head unless he receives explicit permission from the owner that he may do so.[29] However, seemingly, if he knows how to redo the knot to the same size as it was originally set for the head of the owner, then he may alter the knot to his head size and then revert it back to the original size after he completes the Mitzvah.[30]
Reciting Lesheim Kedushas Tefillin:[31] Prior to shortening or widening the straps through undoing the knot of the Daled, one is to recite Lesheim Kedushas Tefillin.[32] If one did not say it, then some Poskim rule that it is nevertheless valid Bedieved while others rule that it is invalid and must be redone Lishma.[33] Practically, according to the Ashkenazi ruling, if the form of the Daled was ruined upon redoing the knot, then it is invalid and must be redone Lishma. Furthermore, even according to the Sephardic ruling, it is best for one to redo the knot Lishma.[34]
Summary: It is permitted to use another person’s Tefillin without asking his permission, if one is careful to abide by all the following conditions: 1. If one found the Tefillin folded, he must refold it after using it. It is not necessary to fold it in the same way that it was found. 2. The borrowed Tefillin may only be used in the area that it was left by the owner. 3. It is forbidden to borrow it on a steady basis. 4. One may not borrow it at a time that the owner may come to use it. 5. One may not borrow it if his hair is wet from water or sweat. 6. One does not change or alter the knot of the Daled of the Shel Rosh. [Even when the above conditions will be fulfilled, if it is possible to ask the owner, one is to do so rather than borrow it without permission. If one knows for certain that the owner is particular, then it is forbidden to use it.] Q&A If one borrowed Tefillin without permission and damaged it, must he pay the owner for the damages? Negligence:[35] If the Tefillin was damaged due to negligence then the borrower is obligated to pay for the damages. Process of wearing: If the Tefillin was damaged in the process of using it, such as it tore, then if he borrowed it with permission, then he is exempt from paying for the damages.[36] If, however, he borrowed it without permission [as stated in the above Halacha that doing so is allowed] then some Poskim[37] rule he is liable for all damages.[38] Other Poskim[39] however rule he is exempt from damages just like one who borrowed it with permission.[40] Not in process of wearing and no negligence: If one borrowed Tefillin [whether with or without permission] and it became damaged not in the process of using it, although not due to any negligence on the person’s side, then he is nevertheless liable to pay for damages[41], although some Poskim[42] suggest being lenient to exempt him from paying for damages if he was indeed not negligent.
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[1] Admur 14:9 regarding Tallis and 14:12 also regarding Tefillin “Likewise, it is permitted to put on, merely incidentally and on a casual basis, the tefillin of one’s fellow without his knowledge, and one must recite a blessing over them, because tefillin are a personal obligation of the body. It is not necessary that the tefillin be specifically his own. One must only be careful to refold them if he found them folded, and not to remove them from the place where they were left, lest the owner of the tefillin object to it; for then it would be a mitzvah that comes about through a transgression.”; Michaber 14:4 regarding Tallis; Rama 14:4 regarding Tefillin; Ritva Baba Basra 88a; Ketzos Hashulchan 8:19
[2] The reason: This is not considered as if one is borrowing without permission, which renders one a thief [Gazlan], being that there is no worry that the borrowed item will get worn out [Kiluiy Karna], as one is only wearing it for a short amount of time and then returning it to him afterwards. Now, being this is the case, we apply the rule that a person is pleased that a Mitzvah be performed with his object when it does not incur him any loss. [Admur 14:9 regarding Tallis and the same applies to Tefillin; See also 437:7 regarding Bedikas Chametz; 586:5 regarding Shofar; 637:9 regarding Sukkah; 649:3 regarding the Daled Minim; Admur Choshen Mishpat Shiela Usichirus 5 and Metzia Upikadon 27; Kol Yaakov 691:36 regarding Megillah]
[3] Admur ibid; Michaber 25:12
The reason: As Tefillin is an obligation of the body and it is not necessary for it to belong to the person wearing it. [Admur ibid]
[4] If one is not careful to abide by all the conditions, then he transgresses the stealing prohibition.
[5] Kaf Hachaim 14:4; Piskeiy Teshuvos 8:9
[6] M”B ibid in name of Peri Megadim
[7] Ben Ish Chaiy Lech Licha 6; Aruch Hashulchan 14:11 leaves the above allowance in great question today; See Tzitz Eliezer 12:7; Igros Moshe 5:20
[8] The reason: As today there are many people that do mind when someone else uses their Talis/Tefillin, myself included. [Ben Ish Chaiy ibid] This especially applies by a new Tallis and clean Tallis, in which case we see that people are particular. [Aruch Hashulchan ibid; Shulchan Hatahor 14:3] See Admur Choshen Mishpat Shiela Usichirus 5 regarding Sefarim that if minority of people are Makpid it is forbidden to borrow, and only if one knows for certain that no one is Makpid is it permitted.
[9] M”B 14:13
[10] See Admur 14:9-12
[11] Admur 14:12; Binyamin Zev 199
[12] The reason: As if he does not fold the Tallis the owner will be upset that the person borrowed it, and he will hence be considered like one who borrowed without permission, and is considered a thief. [ibid]
[13] Admur 14:9 regarding Tzitzis; M”A 14:9; Beir Heiytiv 14:8
Other opinions: Some Poskim rule one is required to fold the Tallis and Tefillin in the same fashion that it was found. [M”B 14:15 based on P”M; M”B 25:53] The Kaf Hachaim 14:23 concludes that Lechatchila one is to fold it in the same fashion as it was found.
[14] Admur 14:12; M”A 14:7; Rashal in Taz 14:6; Olas Tamid 14:10; M”B 14:13
[15] The reason: As a person is not pleased that his belongings are removed from their designated area [Admur 14:10] and the person may hence be particular about this, and it will be a Mitzvah Haba Beaveira. [Admur 14:12]
[16] Admur 14:10 regarding Tzitzis
[17] Admur 14:12; Bach 14; M”A 14:7 regarding Tzitzis; See also 637:10 regarding Sukkah
[18] Admur 14:10 reagrding Tzitzis
The reason: As the owner may not desire that the person borrows the Tallis on a constant basis. [Admur ibid]
[19] Makor Chaim of Chavos Yair 14
[20] Ashel Avraham Butchach 14
[21] Aruch Hashulchan 14:11
[22] See Piskeiy Teshuvos 33:81
[23] Mordechai Tefillin Veamar Abayey; Noda Beyehuda Kama 1; Reshimos Choveres 34, printed in Shulchan Menachem 1:23
[24] The reason: As the letters of the name Shakaiy which are spelled out by the Tefillin are a great distance from each other and there is hence no erasing that is considered to have taken place upon undoing one of the letters. [Noda Beyehuda ibid; See Reshimos ibid for the explanation of this reason] Alternatively, the reason is because the knot is made to be undone at any time of one’s choosing and hence it does not consist of erasing a name upon undoing it. [Mordechai ibid; Rebbe ibid]
[25] Avnei Nezer O.C. 183:5 “Those who borrow the Tefillin of others and change the knot to fit their head, are doing something improper, as the owners will rechange the knot to fit their own head and it ends up that this is a knot that is not meant to last and they do not fulfill their obligation. It is a Mitzvah to publicize this matter.”; Shut Tzafanas Paneiach p. 169 writes that this matter is subject to a debate in the Talmud 97 and Sukkah 33b
[26] The reason: As this is considered a non-permanent knot and is invalid. [Avnei Nezer ibid]
[27] Simple implication of all Poskim, as they allow borrowing another person’s Tefillin and never make mention of an issue with redoing the knot so it fits one’s head, which in 99% of cases would be necessary [See Michaber 14:4;dmur 14:12]; Eretz Tzevi 1:7; Keli Chemda Parshas Vayeilech; Yeshuos Moshe 3:1; Minchas Shlomo 2:2; Kinyan Torah 6:5; Even Yisrael 9:3; Shevet Halevi 5:4; Teshuvos Vehanhagos 4:13; Mishnas Yosef 5:14; Igros Kodesh 18:378, printed in Shulchan Menachem 1:68 that so is custom; Toras Menachem Vol. 1 p. 31, Shabbos Mevarchim Iyar 5710, printed in Shulchan Menachem 1:68; Sefer Haminhagim p. 5; See Tosafus Menachos 35b in name of Rabbeinu Eliyahu that the knot would be undone daily
The reason: 1) As the knot of Mitzvah is considered permanent even when temporary. [Keli Chemda ibid; Igros Kodesh and Toras Menachem ibid; See Bechoros 10a; Rashi ibid; Beitza 27b; Encyclopedia Talmudit Mareches Isuro Chishuvo] 2) As Tefillin do not require a permanent knot, as rules the Ramban in Milchamos Eiruvin 31b, brought in Avnei Nezer 185. [Keli Chemda ibid; Igros Kodesh ibid] 3) Alternatively, this is because that the knot is not completely undone but just slightly widened or shorten. [Eretz Tzevi in name of Shem Meshmuel] Furthermore, if 24 hours passed after the knot has been redone then it is considered permanent even according to the stringent opinion, And hence the owner of the of the Tefillin does not need to worry if someone changes the knot after he already work that day. [Eretz Tzevi in name of Avnei Nezer 180]
[28] Maharsham 6:85
[29] See M”B 25:2 in asterisk on bottom of page that if his friend is Makpid, he can’t alter the knot
The reason: As one is required to refold the Tefillin after he uses it, if he found it folded. [Admur 14:12] Now, although it is not required for it to be folded the same way, as stated above in Admur 14:9, nonetheless that is because the owner will not be very particular if he finds it folded in another manner. However, by an alteration of its size, certainly the owner will be very particular if he finds that someone altered the knot and head size, and he now needs take the time to redo it, and certainly if he does not know how to redo it.
[30] As if he can redo the knot to the original size then there is no reason why the owner would be particular. On the other hand, it is difficult to assess that indeed one will be successful in returning it to its original size, and hence perhaps should never be undone without permission.
[31] Or Letziyon 2:44-37; Halacha Berura [Rav Dovid Yosef] 32:185; Vayetar Yitzchak 5:4
[32] P”M 32 A”A 69 that one needs to tie the knot Leshma; Mileches Shamayim 20:5; Keses Hasofer 23:5; M”B 32:232; 33:23; Halichos Shlomo 4:81, p.56 in name of Rav SZ”A; Piskeiy Teshuvos 32:80 footnote 578; See Halacha Berura ibid
[33] See Or Letziyon ibid that according to the Michaber 33:4 who rules that if the blackness of the straps were not dyed Lishma, it still remains Kosher, here too it still remains Kosher, as the Zivcheiy Tzedek in Shut 2:4 rules that the same applies by all the matters that are Halacha Lemoshe Misinai. However, according to the Rama 33:4 and Admur 33:5 who rule that if the straps were not dyed Lishma then they are Pasul, then here too the knot is seemingly Pasul until it is fixed. Accordingly, for Sephardim the knot remains Kosher, while for Ashkenazim it is Pausl and must be redone Lishma.
[34] Halacha Berura [Rav Dovid Yosef] 32:185 and Shaar Hatziyon 575
[35] Choshen Mishpat 291:1 [regarding a Shomer Chinam, and certainly this would apply to a borrower in this case even if one holds according to the Machaneh Ephraim]
[36] Michaber Choshen Mishpat 340:1; Birkeiy Yosef 586:10; Halachos Ketanos 1:79; Shulchan Gavoa 586:8; Kaf Hachaim 586:25
The reason: As a borrower [Shoel] is only liable for all damages if the damages did not occur in the process of the normal use of the object. [Choshen Mishpat 340:1]
[37] Birkeiy Yosef 586:10 in name of Mahriy Malko 98; Shaareiy Teshuvah 586:2 [4]; See Kaf Hachaim 14:18 and 586:25
[38] The reason: As this has a status of “Shoel Shelo Midaas” in which case he is liable in all cases.
[39] Halachos Ketanos 1:79; Shulchan Gavoa 586:8; Beir Heiytiv 586:4; Sdei Chemed Daled Minim 9
[40] The reason: As he was allowed to borrow it and is hence considered like a regular Shoel. [Poskim ibid]
[41] Orin Telisain 97 based on M”A 586:6 as he has a status of a borrower which is liable for even Onsin. [Choshen Mishpat 340:1]; See Sdei Chemed ibid; Piskeiy Teshuvos ibid footnote 9
[42] Machaneh Ephraim Nedarim 24 as the borrower receives no monetary benefit from the use of the Tallis and he thus does not have the status of a borrower in this regard.
Table & Checklist
Category | Issue | Ruling |
General Law | May one borrow Tefillin without permission? | Yes, it is permitted to use another person’s Tefillin without asking permission. |
Blessing | One must recite a blessing upon wearing them. | |
Reason | Tefillin are a chovat haguf (personal bodily obligation) and do not need to belong to the wearer. | |
Asking permission | If it is possible to ask, one should ask rather than rely on the leniency. | |
Today’s practice | Some Poskim rule one should avoid borrowing unless he knows the owner and is certain he does not mind. | |
Owner is particular | If the owner is known to be particular, borrowing is forbidden. | |
Conditions of Use | Folding after use | If found folded, the Tefillin must be refolded after use. |
Same folding style | It need not be folded in the same exact way as originally. | |
Changing location | The Tefillin may only be used in the place the owner left it. | |
Transporting | One may not take it from Shul to home or home to Shul without permission. | |
Temporary removal | Forbidden even if one plans to return it afterward. | |
Frequency | Permitted only on an occasional basis, not regularly. | |
Definition of “occasion” | Some define this as no more than once in 30 days; others depend on common perception. | |
Owner’s need | One may not borrow it at a time the owner may need it. | |
Sweat or water | One may not borrow if he will sweat or get it wet. | |
Shel Rosh Knot | Erasing G‑d’s Name | Undoing the Daled knot does not violate erasing G‑d’s Name. |
Adjusting knot (general) | Practically permitted to adjust the knot to fit one’s head. | |
Proper knot | The knot should be tightened well and not remain loose. | |
Borrowing with permission | May adjust the knot to fit his head. | |
Borrowing without permission | Forbidden to alter the knot without explicit permission. | |
Reverting knot | If one can restore it to its original size, there is room to permit. | |
Lishmah | Lesheim Kedushas Tefillin | Should be recited before undoing or refastening the knot. |
If not said | Some Poskim validate bedieved; others invalidate. | |
Ashkenazi ruling | If the Daled shape was ruined, it is invalid and must be redone lishmah. | |
Sephardic ruling | Even if valid bedieved, best to redo the knot lishmah. | |
Damage & Liability | Negligence | If damaged due to negligence, the borrower must pay. |
Damage during use (with permission) | Exempt from payment. | |
Damage during use (without permission) | Dispute: some obligate payment, others exempt. | |
Damage not during use, no negligence | Generally liable, though some Poskim suggest leniency. |
✅ Checklist: Conditions for Using Another Person’s Tefillin
🔹 Before Borrowing
☐ You cannot ask permission (if possible, permission should be requested)
☐ Borrowing is only occasional, not habitual
☐ The owner does not currently need the Tefillin
☐ You will not sweat or expose the Tefillin to moisture
🔹 Location & Use
☐ The Tefillin will be used only in the place they were found
☐ They will not be taken to another location (e.g., shul ↔ home)
🔹 Folding After Use
☐ If the Tefillin were found folded, they are refolded after use
☐ Folding does not need to match the original style
🔹 Altering the Knot (Shel Rosh)
☐ You have explicit permission to adjust the knot
OR
☐ You know how to return the knot exactly to its original size
☐ You recite “Lesheim Kedushas Tefillin” before altering
☐ The Dalet shape remains intact and tight
🔹 Blessing & Mitzvah
☐ A proper bracha is recited before wearing
🔹 Damage & Responsibility
☐ You exercise full care to avoid damage
☐ You understand:
Negligent damage → you must pay
Damage during use without permission → liability is disputed
Damage outside use → generally liable
❌ Absolutely Do NOT Borrow If:
⛔ The owner is known to be particular
⛔ Borrowing would become regular or fixed
⛔ The Tefillin may get wet or damaged
⛔ The owner will need them during that time
