4. General directives to be followed when putting on Tefillin:[1]
5. Not shake the Tefillin out of the bag:[2]

When removing the Tefillin from their bag, one may not shake the Tefillin out of the bag, but is rather to take it out from within the bag using his hand.

1. Kissing the Tefillin:[3]

It is the custom of Sages to kiss the Tefillin when placing them on and when taking them off. [This custom should be followed by all Jewry.[4] The custom is to kiss the head Tefillin after removing it from its case, prior to placing it on the head after having worn the Tefillin Shel Yad.[5] One may kiss the Tefillin with his lips and so is the custom.[6] Some are accustomed to kiss the Tefillin three times. Many also kiss the Yud and Daled of the Tefillin.]

1. Putting on the Tefillin Shel Yad before Shel Rosh:[7]

One is to first wear the Tefillin Shel Yad and only afterwards wear the Tefillin Shel Rosh. The precedence of the Shel Yad to the Shel Rosh is a Biblical requirement.[8] 

One first touched the Shel Rosh:[9] Even in the event that one first encountered the Tefillin Shel Rosh, he is to bypass the Mitzvah and first wear the Tefillin Shel Yad.[10] [This applies even if he already held the Shel Rosh in his hand without a cover. However, initially, one is not to touch his Shel Rosh prior to his Shel Yad, and is hence to arrange his Tefillin bag in a way that the Shel Yad is encountered first, as explained in Halacha 19B!]

How much of the Tefillin Shel Yad is to be worn prior to the Tefillin Shel Rosh? The custom is to first wrap the strap around the forearm and palm, and only then put on the Shel Rosh. See Halacha 8G and 10A!

Q&A If one accidentally placed on his Shel Rosh prior to his Shel Yad, is he to remove his Shel Rosh prior to wearing the Shel Yad?[11] Some Poskim[12] rule that he is required to first remove his Shel Rosh and only then is he to put on his Shel Yad and then wear his Shel Rosh. Other Poskim[13] rule that he may put on his Shel Yad without removing his Shel Rosh. Practically, one is not to remove his Shel Rosh prior to putting on his Shel Yad.[14] If, however, he has not yet said the blessing over the Tefillin, then he may remove the Shel Rosh and then wear the Shel Yad.[15] See Chapter 3 Halacha 2C regarding if the blessing of Lehaniach was said over the Shel Rosh.

1. Putting on the Tefillin standing versus sitting:[16]

[It is disputed amongst Poskim as to whether the hand Tefillin is to be put on in a standing or sitting position. According to all, the head Tefillin is to be put on while standing.] Some Poskim[17] rule based on the Zohar[18] that the hand Tefillin should be wrapped [with its blessing[19]] while sitting, and the head Tefillin while standing. [Other Poskim[20] however rule that the Shel Yad and the Shel Rosh are to be put on in a standing position.] Practically, the Ashkenazi custom [of most communities] is to stand by the wrapping of both the Shel Yad and Shel Rosh [and so is the widespread Chabad custom[21]].[22] However, some are accustomed to be stringent to place the hand Tefillin on the arm while sitting and say the blessing and tighten the Tefillin onto the bicep while standing.[23] [Furthermore, some Ashkenazi communities, as well as Chabad Chassidim, are accustomed to follow the former opinion of the Zohar to wear and say a blessing on the Shel Yad while sitting.[24] The Sephardi custom is to follow the former opinion of the Zohar.[25] According to all opinions, the wrapping around the fingers and hand is to be done while standing.[26]]

Summary: The Ashkenazi custom is to wear both the Shel Yad and Shel Rosh while standing and so is the public directive for Chabad Chassidim. Sephardim, and some select Chabad Chassidim, wear the Shel Yad with a blessing while sitting, and then wear the Shel Rosh standing.

May someone put on Tefillin onto another person or must he personally put it on?[27] It is permitted to place Tefillin, tighten and wrap it, onto another person’s arm and the person who is having it placed on him may say the blessing.[28]Women/child/gentile:[29] It is even permitted for a woman, child, and even a gentile to put the Tefillin on him and have him say the blessing.

From the Rav’s DeskQuestion:May one put tefillin on while sitting or lying down if he is unable to stand, such as if he is sick, or bound to a wheelchair? Answer:Yes, one who is unable to stand is nonetheless required to put on tefillin in a sitting position. Thus, if one is sick, or wheelchair-bound, he is nonetheless to put on tefillin with a blessing while sitting. This includes both the hand and head tefillin. Explanation: In general, unless explicitly taught otherwise by a specific mitzvah, all Mitzvos that require standing, are only initially required to be done while standing and if was done while sitting one nonetheless fulfill this obligation. The same would apply by blessings, that although initially one must stand for a blessing of the mitzvah, if one is unable to he may recite it while sitting. Furthermore, by tefillin we do not even find a Talmudic obligation to stand neither biblical nor rabbinical, and the entire idea of standing is unclear from the Poskim and is written in the Poskim in reference to the rulings of the Zohar regarding this matter, and is recorded as a custom of Jewry, and even then it is debated as to whether the requirement to stand is only by the head tefillin or also by the hand tefillin, as many are accustomed to sit when putting on the hand tefillin. If indeed there was a Talmudic obligation for the tefillin to be put on while standing, then it would not be possible to entertain that according to Kabbalah and many authorities the hand tefillin is to be placed while sitting, and therefore we can conclude that even the head tefillin which certainly initially needs to be put on while standing its standing obligation is not of the same level as that of other mitzvahs that require standing. The Tur and Shulchan Aruch doesn’t even discuss at all any obligation to stand while putting on the Tefillin, and its discussion is first brought in the Darkei Moshe and Rama based on works of Kabbalah, thus once again lending to its more Kabbalistic and traditional form of obligation versus an actual rabbinical requirement. Now while certainly in the end of the day due to the long-standing tradition of Jewry which is recorded in the Poskim one is required to stand when putting on tefillin, at the very least the head tefillin, there is no room whatsoever to negate the fulfillment of the mitzvah while sitting, and therefore one who cannot stand is put on tefillin while sitting as he would regularly do. Sources: See regarding standing versus sitting when putting on the head and hand tefillin: Admur 25:27; Siddur Admur; Rama 25:11; Iggur in name of Zohar; Peri Eitz Chaim and Shaar Hakavanos; Matzas Shmurim p. 63; Kaf Hachaim 25:33; Rashal 98; Maryu 191 [brought in Kneses Hagedola 8; Machatzis Hashekel 25:20, Kaf Hachaim ibid]; Halacha Berurah Yosef 25:45 Question: [Tuesday, 18th Adar, 5781]Must one stand prior to repositioning his head tefillin if they have gone below the hairline or out of place? Answer:Seemingly this is not required, and the custom is not to be stringent in this, unless one actually moves it from his head and puts it back on. Explanation: See the previous question-and-answer that there is no actual Talmudic obligation to stand while putting on the tefillin and it is done as a custom and tradition of Jewry. Seemingly, this tradition of standing is only regarding when one initially puts on the tefillin, or removes it and then puts it back on. However, so long as it is still on one’s head and arm, and one is simply repositioning it, then the custom and tradition never became accepted to require standing, even though in truth if the tefillin is out of place it is as if it is not being worn. Sources: Setimas Kol Haposkim! Throughout the laws of tefillin when the Poskim discuss repositioning the tefillin while they still remain on the arm or head no one ever mentions a need to stand.

________________________________________________________________

[1] See Ketzos Hashulchan 8:6

[2] Admur 28:9; M”A 25:4; Sefer Chassidim 273; Mateh Moshe 19

[3] Admur 28:10; Michaber 28:3; Abudarham; Orchos Chaim 11; Rabbeinu Tam in name of Rav Haiy Gaon; Levush 28; Elya Raba 28; Piskeiy Teshuvos 25:7 footnote 70

[4] Elya Raba 28

[5] Nimukei Orach Chaim 28:2; Igros Moshe 4:10; See Piskeiy Teshuvos 25:19 Footnote 143

Other opinions: Some Poskim rule one is not to kiss the head Tefillin prior to wearing them due to it being a Hefsek. [Shelah in Mitzvahs Tefillin p. 126 in name of his teacher]

[6] Heichal Menachem 1:209 answer of Rebbe in Yechidus, brought in Shulchan Menachem 1:30 footnote 7

Other customs: Some are accustomed not to kiss the Tefillin with their mouths due to worry that perhaps they will swallow some of the ink of the Tefillin. [Heichal Menachem ibid; Minhag of Belzer Rebbe]

[7] Admur 25:12; Siddur Admur [Letter 10 in Raskin]; Michaber 25:5; Menachos 36a; Mechilta Bo 13; See Likkutei Sichos 19:47, brought in Shulchan Menachem 1:72-80, for a lengthy discourse on the subject, including A) its source in the Talmud versus the Mechilta. B) If this is a law on the person or a law on the Tefillin. C) The law if one first put on the head Tefillin. D)

[8] Admur ibid; Taz 25:5; Levush 25:1

The reason: As at first the verse [Devarim 6:8] states, “Tie them as a sign on your arm” and only afterwards does it state “And it shall be a Totafos/sign on between your eyes”. [Admur ibid]

[9] Admur 25:12 and 26; Michaber 25:6

Other customs: Some Poskim rule one is to first wear the head Tefillin in such a case in order so he does not bypass the Mitzvah. [Nimukei Yosef, brought in beis Yosef 28, Chesed Lealafim 25:5] We do not rule like this opinion. [Kaf Hachaim 25:42]

[10] The reason: Since the requirement to precede the Shal Yad to the Shel Rosh is Biblical as explained above from scripture, therefore it overrides the prohibition against bypassing the Mitzvah of the Shel Rosh in this regard. [Admur ibid]

[11] See Shaareiy Teshuvah 25:13; Biur Halacha 25:5 “Paga”; Kaf Hachaim 26:1; Divrei Shlomo 2:114; Afrakasta Deanya 2:1; Miasef Lekol Hamachanos 25:93; See Likkutei Sichos 19:47, brought in Shulchan Menachem 1:72-80 that the dispute is dependent on the understanding of why the order of first wearing the hand Tefillin was given, and if it is a law on the actual Tefillin or a law on the person, which is a dispute between the Talmud and Mechilta.

[12] M”A 684:5; Abudarham, brought in Taz 684:4; Halachos Ketanos 1:53; Artzos Hachaim 25; Shulchan Hatahor 25:10; Rav Poalim 1:4; Sefer Hachaim 25; Shevet Halevi 3:7; Poskim brought in M”B 25:23

[13] Taz 684:4; Elya Raba 684:2; Birkeiy Yosef 26:1 in name of Rav Malko; Kesher Guda 3:3; Shiyurei Bracha 25:3; Sheilas Yaavetz 125; Beis Shearim 1:23; Shaareiy Teshuvah 25:13; Rav Akiva Eigar 25; Peri Megadim 25 A”A 11; 684 M”Z 4 in name of Elya Raba; Maharshag 1:9; M”B 25:22; Biur Halacha 25:6 “Paga”; Poskim brought in Kaf Hachaim 26:1; Ketzos Hashulchan 8:6

[14] M”B ibid; Kaf Hachaim ibid

[15] P”M 25 A”A 7 and 11

[16] Admur 25:27; Siddur Admur; Ketzos Hashulchan 8:6; See Piskeiy Teshuvos 25:20-21

The rules of arbitration when Halacha clashes with Kabballah: See Admur 25:28; M”A 25:20; Piskeiy Teshuvos 25:21

[17] 1^st opinion in Admur ibid; Siddur Admur in name of Yeish Nohagin; Opinion in Rama 25:11; Iggur in name of Zohar; Peri Eitz Chaim and Shaar Hakavanos; Matzas Shmurim p. 63; Rav Chaim Kohen Hilchos Hanachas Tefillin 3; Shelah Miseches Chulin that so is custom of Eretz Yisrael; Halachos Ketanos 2:215; Kneses Hagedola 8; Kesher Gudal 3:14; Kisei Eliyahu 25:3; Chesed Lealafim 25:4; Ben Ish Chaiy Vayeira 8; Poskim in Kaf Hachaim 25:33 and so concludes Kaf Hachaim ibid; Shaar Hakolel 2:27 in name of Tolaas Yaakov and Mishnas Chassidim; Os Chaim Veshalom 32:15; See Piskeiy Teshuvos ibid footnote 149

[18] Zohar 3:120b; 1:132b

[19] Siddur Admur [omitted in Admur 25:27 and Rama ibid and omitted in Peri Eitz Chaim and Shaar Hakavanos, see Kaf Hachaim ibid]; Poskim ibid in previous footnote; See Shaar Hakolel 2:27

[20] Rashal 98; Maryu 191 [brought in Kneses Hagedola 8; Machatzis Hashekel 25:20, Kaf Hachaim ibid]

[21] Reshimos Hayoman p. 427 [Reshimos 156:10, printed in Shulchan Menachem 1:85] “So is the public directive”; However see Reshimos 90 that the blessing and tightening is done standing while the wrapping is done sitting; See also Reshimos Harabash that the Rebbe Rashab wore and said the blessing of the Tefillin while sitting

[22] Admur 25:27; Rama ibid; Elya Raba 25:18; P”M 25 A”A 20; Aruch Hashulchan 25:20 that so is custom of all Gedolei Yisrael; M”B 25; Piskeiy Teshuvos ibid footnote 152

[23] Admur ibid that so should be done by a G-d fearing Jew; M”A 25:20; Rameh Mipuno 102:7

Background of the final directive of Admur in 25:27 and other Poskim: Admur ibid concludes that although the custom is to wear both Tefillin in a standing position, nevertheless (a G-d fearing Jew is to fuflil his obligation according to both opinions) and [therefore] it is initially proper to place the hand Tefillin on the arm while sitting and say the blessing and tighten the Tefillin onto the bicep while standing. The reason for this is because all blessings of a Mitzvah need to be said while standing as explained in 8:2. [Admur ibid; M”A 25:20; Rameh Mipuno 102:7] Nevertheless, as stated above, the widespread custom is to stand and so is the Chabad custom.

Other customs: Some are accustomed to put it on sitting, stand up for the blessing, and then sit down again to tighten it and wrap it. [Os Chaim Veshalom 32:15; Darkei Chaim Veshalom 58; Minchas Elazar 1:48] Others are accustomed to put it on while leaning. [Ashel Avraham Butchach 25; Daas Torah 25; See Piskeiy Teshuvos ibid footnote 152]

[24] Admur in Siddur; Shelah Miseches Chulin that so is custom of Eretz Yisrael; Os Chaim Veshalom 32:15

[25] Kesher Gudal 3:14; Ben Ish Chaiy Vayeira 8; Kaf Hachaim 25:33

[26] Admur 28:4 [regarding removing]; M”A 25:20; Arizal in Peri Eitz Chaim Tefillin 10; M”B 25; Artzos Hachaim 25:11; Kaf Hachaim 25:68; Piskeiy Teshuvos ibid footnote 158

[27] Opinion in Hagahos Maimanis Tzitzis 1:9; M”B 27:6 [does not say not to say blessing]; Chochmas Shlomo  1; Maharam Shick 15; Maharshag 2:120; Mahariy Asad 19; Machaneh Chaim 6; Tzafnas Paneiach Rambam Tefillin; Miaseif Lechol Hamachanos 27:7; Kaf Hachaim 27:18; Igros Kodesh 29:92 [Published in Shulchan Menachem 1:80]; Minchas Shlomo 2:4; Beir Moshe 4:6; Tzitz Eliezer 13:7; Yabia Omer 9:90; See Piskeiy Teshuvos 27:3 footnote 16

[28] The reason: As a) Perhaps the main part of the Mitzvah is the wearing on the body. [See Ketzos Hachoshen C.M. 182:1; Igros Kodesh ibid] B) Even if the main part of the Mitzvah is the tightening, in this case one is helping him tighten the Tefillin, and one who helps is considered as if he is doing the action, as stated in Michaber Y.D. 181:3 regarding Nikuf. [Rebbe ibid; Tzafnas Paneiach Rambam Tefillin]

[29] Opinion in Hagahos Maimanis Tzitzis 1:9; Mahariy Asad 19; Maharam Shick 15; Machaneh Chaim 6; Poskim in Piskeiy Teshuvos 27:3 footnote 16

Other opinions: Some Poskim rule it is invalid to have a woman, child or gentile put the Tefillin on the person. [Opinion in Hagahos Maimanis Tzitzis 1:9; Poskim in Piskeiy Teshuvos 27:3 footnote 17]