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Chapter 2: The order of wearing the Tefillin

 1. When to wear the Tefillin-Before or after the Tallis?[1]

After[2] wearing the Tallis Gadol [prior to Shacharis] one is to wear the Tefillin.[3] One must wear his Tallis before wearing his Tefillin being that the Tallis is a more common Mitzvah.[4] Other Poskim[5], however, rule that one must wear the Tefillin prior to wearing Tzitzis being that Tefillin has greater holiness and contains the acceptance of the yoke of Heaven. One who desires to fulfill his obligation according to all is to wear his Tallis Katan prior to the Tefillin, wear the Tefillin and then wear the Tallis Gadol.[6] However the custom of the world is to wear the Tallis Gadol prior to wearing the Tefillin.[7] [Likewise, based on Kabala one is to always wear the Tallis Katan and Gadol before the Tefillin.[8] Accordingly, it is a grave prohibition to wear the Tefillin before wearing Tzitzis.[9] This is the practical ruling of most Poskim[10] and so is the custom of all Jewry.[11]]

How to set up one’s Tallis & Tefillin bag?[12] [In compliance with the above Halacha], one who places his Tallis and Tefillin bag in the same bag/vessel is to initially be careful not to set up his Tefillin bag on top of his Tallis.[13] [The same applies whenever one removes his Tallis and Tefillin, such as to go to the bathroom during Davening, that one is to be careful to place his Tallis on top of his Tefillin and not the opposite]

Encountered the Tefillin prior to the Tallis:[14] If one was not careful in the above and placed the Tefillin on top of the Tallis, then if the Tefillin are inside their bag, one is to nevertheless wear the Tallis prior to wearing the Tefillin.[15] However, if the Tefillin are revealed and are sitting outside their casing on top of the Tallis, it is forbidden[16] to bypass the Mitzvah of Tefillin that has now come to his hands, and he is thus required to wear the Tefillin prior to wearing the Tallis. [The above is according to the revealed ruling of Torah, however according to Kabala, one is always to wear his Tallis before his Tefillin.[17] Thus, according to Kabala, even if he already lifted his Tefillin and the Tefillin are uncovered, he is to nevertheless place them down and wear the Tallis first. Some Poskim[18] however conclude that in such a case one is to follow the Halachic ruling and wear the Tefillin.]

If one does not yet have his Tallis:[19] If one currently has his Tefillin with him and does not yet have his Tallis in front of him, he is not required to wait until he receives his Tallis in order to precede it to the wearing of the Tefillin, and rather he is to immediately wear the Tefillin and when his Tallis arrives he is to wear the Tallis.[20]

Summary: One is to always wear a Tallis Katan/Gadol prior to wearing the Tefillin. This applies even if one held on to the Tefillin bag prior to the Tallis. If, however, one took hold of his uncovered Tefillin prior to wearing the Tallis, then he is to wear the Tefillin first. [However, according to Kabbala, one is to wear the Tallis first even in such a case.]   Q&A Must one wear his Tallis or Tefillin right away once he takes it in his hand to put on? Some Poskim[21] write that one may not delay wearing the Tallis or Tefillin once it is already in his hands.[22] [Thus, one is not to place his Tallis on his shoulders and then speak idle talk prior to wearing it.] This same Posek however writes elsewhere[23] that the prohibition against passing over a Mitzvah does not apply towards preceding a mundane activity. This matter requires further analysis. Must one wear his Tallis or Tefillin right away if he accidently took them into his hand?[24] No. [25] If one is wearing Tefillin later on in the day, or prior to Davening in order to recite Kerias Shema, must he also wear his Tallis Gadol beforehand?[26] No, and so is the custom of Gedolei Yisrael who would wear Tefillin without the Tallis in order to be Yotzei Shema before Davening.[27] If one took hold of the straps prior to the Tallis, must he wear the Tefillin before the Tallis?[28] No. If one placed his Tallis on his shoulder and then absentmindedly took out his Tefillin, what is he to wear first?[29] He is to let go of his Tefillin and first wear his Tallis. If one is already holding his Tallis or Tefillin in his hand, may he stop to give Tzedaka to a pauper?[30] Yes, one may do so if the opportunity will pass if he does not do so at that time. If one took out his Rabbeinu Tam Tefillin prior to Rashi, which pair is he to wear first?[31] He is to wear his Rashi Tefillin first even in such a case.

 2. Walking into the Shul wearing Tallis and Tefillin:[32]

According to the Zohar[33], one is to leave his house[34] and walk to the Shul wearing his Tallis [Katan and Gadol[35]] and Tefillin.[36] If this is not possible, then one should put on the Tallis and Tefillin in the courtyard of the Shul, prior to entering the Shul.[37] [This means that he is not to enter the Shul for the first time that day, without first wearing his Tallis and Tefillin.[38] One who fulfills this Zoharic directive merits having four angels escorting him to Shul and the angels bless him and have an evil angel answers amen to their blessing. On such a person the Ruach Hakodesh proclaims that he is a Jew worthy of praise.[39] Practically, the widespread custom today is to no longer to be careful in the above matter, and rather we put on the Tallis and Tefillin in the Shul.[40] Nevertheless, even today, prior to entering the main sanctuary in the morning one should wear the Tallis and Tefillin in an adjacent room to the main sanctuary of the Shul and only then enter into the main sanctuary.[41] This custom was followed by the Rebbe, as the Rebbe would wear the Tallis and Tefillin in his room and only afterwards come to the area of the Minyan. If one’s Tallis/Tefillin is inside the Shul, he should ask someone to remove them in order so he can wear them prior to entering into the Shul the first time that day. If one is unable to ask someone to remove them, then he is to enter into the Shul himself, remove his Tefillin, and place them on in an adjacent room, and then re-enter the Shul.[42]]

Walking with Tefillin in public:[43] According to Talmudic[44] law, it is permitted to walk [in public] while wearing revealed Tefillin[45] even through dirty alleyways and streets, and even if there is visible filth in the area. Nevertheless, initially, if one knows for certain that he will be walking through filthy areas he is not to wear the Tefillin until he reaches the courtyard of the Shul and he is to then put on the Tefillin prior to entering into the Shul in order to fulfil the words of the Zohar.[46] Others[47] however are accustomed to wear the Tefillin in their home [in all cases] and then cover them while they are passing through the unclean areas, and so is the proper custom to follow.[48] [Practically, in all cases that one is walking through filthy areas he is to cover his Tefillin.[49] One is to cover also the straps of the Tefillin.[50]]

Summary: Based on the Zohar one is to initially wear his Tallis and Tefillin outside the Shul and only then enter the Shul for Davening. Ideally, one is to wear the Tallis/Tefillin at home prior to walking to Shul. [This however is no longer the widespread custom.] If one is not putting on the Tallis/Tefillin at home, he is to put them on in the courtyard of the Shul, and then enter the Shul, as ideally, one is to wear the Tallis/Tefillin prior to entering the Shul for the first time that day. If necessary, one may enter the Shul without yet wearing his Tallis/Tefillin, and when he desires to put them on, he is to leave the Shul, put them on outside the Shul and then return to the Shul. Despite the above, many are accustomed today to even initially wear the Tallis/Tefillin inside the Shul.   Q&A Is one to also leave the Shul wearing his Tallis and Tefillin?[51] Some Poskim[52] rule that according to the Zohar one is to also leave the Shul while still wearing the Tallis/Tefillin. Other Poskim[53] however rule there is no need to do so even according to the Zohar, and the Tallis/Tefillin may be removed in the actual Shul. The Rebbe was accustomed to remove his Tefillin in his room. On Shabbos, Yom Tov and Chol Hamoed, is one to come to the Shul wearing his Tallis Gadol?[54] Some Poskim[55] rule there is no need to come to Shul wearing the Tallis Gadol on days that Tefillin is not worn.[56] Other Poskim[57] however write the custom is to do so even on days that Tefillin is not worn.

 3. The intentions/Kavana to have when putting on Tefillin:[58]

Upon putting on the Tefillin one is to have in mind that Hashem commanded us to write[59] the four paragraphs of Tefillin which contain the unification of Hashem’s name and the exodus in order to remember the miracles and wonders that Hashem did for us. These miracles express His unity and that He has the power and sovereignty to do in the upper and lower worlds as He sees fit. We were commanded to place the Tefillin by the arm corresponding to the heart, and by the head corresponding to the brain in order to subjugate the soul that is in the mind and also the desires and thoughts within the heart towards, the service of Hashem, as through donning Tefillin one remembers the creator and diminishes his pleasures. [From this wording it is implied that every single day upon wearing the Tefillin, one is to intend on both the Mitzvah to write the Tefillin and the Mitzvah to wear them. This is aside for the general intent that one must have prior to fulfilling any Mitzvah; that one must intend to perform it in order to fulfill the command of Hashem.[60] One who wears Tefillin without even this intent does not fulfill the Mitzvah at all.[61] One who wears the Tefillin in order to fulfill the Mitzvah of Tefillin, but without intending to do so with the above particular intent of subjugating the mind and heart and remembering G-d’s miracles, then although he has certainly fulfilled the Mitzvah[62], he has not fulfilled the Mitzvah in its proper fashion.[63] He is not fulfilling the true intent behind this Mitzvah, and is considered to fulfill the Mitzvah out of mere habit rather than of true religious fervor.[64] If one did not have the above intent in mind at the time of the blessing then he is to do so anytime while still wearing the Tefillin.[65]]

Purity of soul while wearing Tefillin:[66] The wearing of Tefillin requires purity of soul. That one free himself from the bounds of his body and natural restraints. Reviewing chapter 41 in Tanya: It is customary to recite the beginning of chapter 41 in Tanya prior to Davening and wearing Tefillin, as instructs the Alter Rebbe in the above-said chapter.[67] 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.[68] A free translation of this section is recorded next: Summary of Chapter 41 in Tanya The necessity of arousing fear of Hashem in addition to arousing love: · One must always remember the beginning of Avoda and its root and source, which is fear of G-d. Although fear only motivates one not to transgress the commands, while love motivates one to actively perform the Mitzvos, nonetheless, it does not suffice for one to arouse only the feeling of love which leads one to perform good. · At the very least one must also arouse the natural fear which is hidden in the heart of every Jew. · This fear, is a fear against rebelling against Hashem, the King of all Kings. The fear is to be revealed in one’s heart or at least in one’s mind. How does one arouse this fear-The contemplations: · The fear is aroused through contemplating at least in one’s mind the greatness of Hashem, and His kingship which is the kingship of all worlds, the lower and higher worlds. How He fills all the worlds and encompasses all the worlds, as the verse states “The Heaven and Earth do I not fill.” · One is to also contemplate how Hashem left all the upper and lower worlds and designated His kingship specifically on the Jewish nation in general and on the individual Jew in particular, as every Jew is obligated to say to himself that for him the world was created. · One then also accepts upon himself the reign of G-d, that Hashem be king over him, and that he serve him and fulfill his wishes in all the services done by a servant to his master. Knowing of Hashem’s constant presence brings fear: · Behold, Hashem stands over a person as He fills the entire earth with His glory. Hashem contemplates the actions of the person as well as his thoughts and heart if he is serving Him properly. For this reason, one needs to serve Hashem with awe and fear like one who is standing before the king. · One is to ponder deeply into this matter and spend a lengthy amount of time on it as his mind and intellect is capable of doing, and as time permits, prior to learning Torah and performing Mitzvos. Such as, prior to wearing the Tallis or Tefillin, he is to contemplate this matter and arouse a fear of G-d.   Contemplating how the Or Ein Sof attaches to one’s soul through Torah and Mitzvos: · Prior to learning Torah, or performing a Mitzvah, one should also contemplate how the Or Ein Sof which encompasses all worlds and fills all worlds and is represented in the supernal will, is invested in the letters and wisdom of Torah, or in the Tzitzis and Tefillin that he is wearing. ·  Through learning Torah, or wearing the Tallis/Tefillin, one draws the light of G-d onto oneself, into the portion of G-d above that is in the body. This causes the G-dly soul to be incorporated and nullified within the light of G-d. The particular Kavana of the effect of Tefillin on the G-dly soul: · When wearing Tefillin one is to intend to incorporate the Chochmah and Bina of his G-dly soul within the Chochma and Bina of G-d, which is invested in the Parshiyos of Kadesh and Vehaya Ki Yeviacha · This intent is expressed in action through one not using his Chochma and Bina for anything other than G-d. · Likewise, one is to intend to incorporate the Daas of his soul, which includes Chesed and Gevura, and is ones love and fear, within the Daas of G-d which includes Chesed and Gevura, which is invested in the Parshiyos of Shema and Vehaya Im Shamoa. · This follows the ruling of Shulchan Aruch that the Tefillin are worn to subjugate the mind and heart.

 4. General directives to be followed when putting on Tefillin:[69]

 A. Not shake the Tefillin out of the bag:[70]

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.

 B. Kissing the Tefillin:[71]

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.[72] 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.[73] One may kiss the Tefillin with his lips and so is the custom.[74] Some are accustomed to kiss the Tefillin three times. Many also kiss the Yud and Daled of the Tefillin.]

C. Putting on the Tefillin Shel Yad before Shel Rosh:[75]

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.[76] 

One first touched the Shel Rosh:[77] 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.[78] [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?[79] Some Poskim[80] 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[81] 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.[82] 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.[83] See Chapter 3 Halacha 2C regarding if the blessing of Lehaniach was said over the Shel Rosh.

 D. Putting on the Tefillin standing versus sitting:[84]

[It is disputed amongst Poskim as to whether the Tefillin is to be put on in a standing or sitting position.] Some Poskim[85] rule based on the Zohar[86] that the hand Tefillin should be wrapped [with its blessing[87]] while sitting, and the head Tefillin while standing. [Other Poskim[88] 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[89]].[90] 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.[91] [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.[92] The Sephardi custom is to follow the former opinion of the Zohar.[93] According to all opinions, the wrapping around the fingers and hand is to be done while standing.[94]]

Summary: The Ashkenazi custom is to wear both the She 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?[95] 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.[96] Women/child/gentile:[97] It is even permitted for a woman, child, and even a gentile to put the Tefillin on him and have him say the blessing.

 5. Putting on only one Tefillin-The law by one who can only put on one Tefillin, either the Shel Yad or the Shel Rosh:[98]

If one has only one Tefillin, such as only a Tefillin Shel Yad or only a Tefillin Shel Rosh, he is to wear the Tefillin that is available and is to say a blessing prior to wearing that Tefillin.[99] The same applies if one has both Tefillin available, although he has some reason why he can only wear one of them [such as if he has a head or arm injury and therefore cannot wear his head or arm Tefillin], he is nevertheless to wear the Tefillin that he is able to wear and say a blessing over it.[100]

Not enough time to wear both:[101] If one does not have enough time to wear both pairs of Tefillin, such as if he has an early flight to catch and they will not wait for him, then he is to wear his Tefillin Shel Rosh, which does not involve much delay. However, he must wear the Tefillin Shel Yad later on in the day.[102] Accordingly, the above allowance only applies if he will have time to wear it later on in the day, however, if he will not have time to wear the Tefillin Shel Yad later on in the day, then he is required to wear both the Tefillin Shel Yad and Tefillin Shel Rosh now prior to traveling from his home, as the sages did not allow one to nullify the Mitzvah of Tefillin simply in order not to delay his travels. [One is thus obligated to make time to wear both pairs of Tefillin each day even on the expense of missing a bus or flight.]

The blessing:[103] In a case that one is putting on only the Tefillin Shel Yad, he is to recite the blessing of Lehaniach Tefillin.[104] In a case that one is putting on only the Tefillin Shel Rosh, then according to the Sephardi [and Chabad custom[105]], he is to recite the blessing of Al Mitzvas Tefillin[106], while according to the Ashkenazi custom he is to recite both blessings of Lehaniach Tefillin and Al Mitzvas Tefillin.[107]

Q&A On Mivtzaim, may one put on just the Shel Yad or Shel Rosh if the person will not have time to wear both Tefillin, or does not want to do so?[108] Yes. If one has a Shel Yad of Rashi and Shel Rosh of Rabbeinu Tam, or vice versa, may he wear them together? Yes.[109] Some Poskim[110] rule he is to first wear the Rashi Tefillin with a blessing [whether they are Shel Yad or Shel Rosh] and only then wear the Rabbeinu Tam Tefillin. Others[111] rule one is always to wear the hand Tefillin first, although the blessing is only recited on the Rashi Tefillin.

  Wearing the arm Tefillin [Halacha’s 6-8]

 6. On which arm is the Tefillin Shel Yad to be worn on?[112]

 A. The general rule & Righty versus Lefty:

The weaker and non-writing hand:[113] The hand Tefillin is to be wrapped on the weaker and more frail hand, as the verse[114] states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s weaker and more frail hand.[115] In addition, the Tefillin is to be wrapped using the hand which one writes with, and is thus wrapped onto the hand that one does not use to write.[116] Accordingly, the hand onto which the hand Tefillin is to be wrapped on is dependent on one’s right or left handedness, as will now be explained.

Righty-The law for one who is right-handed:[117] [If one is right-handed] the hand Tefillin is to be wrapped on one’s left arm.[118] [Practically, 90% of the world’s population is made up of right-handed people[119], and hence the vast majority of the world wears their Tefillin on their left arm. If he wore the Tefillin on his right hand, then he does not fulfill his obligation.[120] A righty is to wear his Tefillin on his left hand even if his heart is positioned by his right side, as explained in the Q&A.]

Lefty-The law for one who is Left-handed:[121] One who is left-handed, and performs all of his work with his left hand, is to wear his Tefillin on his right arm.[122] [If he wore the Tefillin on his left arm, then he does not fulfill his obligation.[123]]  

Q&A Is a right-handed person who was born with a heart condition called Dextrocardia to wear the Tefillin on his left arm?[124] Yes. The condition of dextrocardia, in which the heart is found by the right side of the chest, does not change the law regarding onto which hand the Tefillin is to be worn, and hence a righty is to wear it on his left arm despite having such a condition.

Sparks of Chassidus Why we wear the Tefillin on the left arm:[125] The Tefillin is to be worn on the left hand being that the left hand and left side represents severities and Gevuros, which is the side of the Kelipos and Sitra Achra, and one wears the Tefillin in order to subjugate and subdue the evil side towards G-dliness. This is similar to the Mitzvah of lighting Chanukah candles on the left side of the door, which is done in order to subjugate the side of evil.

 B. The law by different forms of ambidextrous:[126]

The law if one writes with both hands:[127] If one writes using both hands, then he is to wrap the Tefillin onto his left arm, as does one who is right-handed. This applies even if he does majority of his actions with his left hand. [However, some Poskim[128] rule that if he also does majority of his actions with his left hand, then he is to put the Tefillin on his right hand like a lefty. Nevertheless, after Davening he is to place the Tefillin also on his left hand, in order to suspect for the first opinion. Practically, although the custom is to rule like the former approach to only wear the Tefillin on the left arm, as will be explained below, each individual is to ask his Rav for arbitration.]

Ambidextrous-The law if one does all of his actions equally with both hands:[129] It goes without saying that if one is ambidextrous and is able to use both hands equally for all of his actions [and is thus not defined as neither a righty or lefty] nevertheless, he is to wrap the Tefillin onto his left arm, as does one who is right-handed.

The law if one writes with his right hand but does all his actions with his left hand:[130] One who writes with his right hand is to wear the Tefillin on his left arm even if he does all his other actions with his left hand.[131] [However, some Poskim[132] rule that in such a case he is to wear the Tefillin on his right hand, like a lefty.[133] Accordingly, some Poskim[134] conclude that in such a case he is to put the Tefillin onto both arms due to doubt. This means that he is to first wear it on one arm and afterwards take it off and wear it on the other arm.[135] Practically, there is no clear arbitration in this dispute.[136] Nonetheless, the widespread custom is not to be stringent like the latter opinion, and rather the custom is to only wear the Tefillin on the left arm, similar to a righty.[137] However, some write that it is proper in such a case for the person to train his right arm to also perform some actions, and hence be considered a righty according to all.[138] In all cases, one is the contact a Rav for a final arbitration on this matter.[139]]

The law if one writes with his left hand but does all his actions with his right hand:[140] One who writes with his left hand is to wear the Tefillin on his right arm even if he does all his other actions with his right hand.[141] This however only applies if one writes with his left hand from birth. If, however, he was born writing with his right hand and trained himself to write with his left hand, then he is to wear the Tefillin on his left hand, as will be explained below. [However, some Poskim[142] argue on the original point and rule that one who does all his actions with his right hand is to wear the Tefillin on his left hand, like a righty, even if he writes with his left hand.[143] Accordingly, some[144] conclude that in such a case he is to put the Tefillin onto both arms, due to doubt. He is to wear the Tefillin on one arm during Davening, and after Davening he is to don the Tefillin on the other hand.[145] Practically, there is no clear arbitration in this dispute.[146] Nonetheless, the custom is not to be stringent like the latter opinion, and the custom is to rather only wear the Tefillin on the right arm, just like a lefty.[147] However, some write that it is proper in such a case for the person to train his right arm to also write, and hence be considered a righty according to all.[148] In all cases one is the contact a Rav for a final arbitration on this matter.[149]]

The law by one who was born a righty and trained himself to become a lefty:[150] The above law that one who writes with his left hand puts on his Tefillin on his right arm even if he does majority of his actions with his right arm, only applies if one writes with his left hand from birth. However, if he was born a righty and would thus write only with his right hand, and only later trained himself to write with his left hand, then he is to wear the Tefillin on his left hand, like a righty, if he does the rest of his actions with his right hand.[151] However, if he trained himself to do all of his actions with his left hand [including writing], then [if he does not also write with his right hand] he is to wear the Tefillin on his right hand like a lefty.[152] [However, if he also writes with his right hand then he is to wear the Tefillin on his left hand, just like a righty, as explained above.]

The law by one who was born a lefty and trained himself to become a righty:[153] One who was born left handed and trained himself to become right handed, and hence writes and does all his actions with his right hand, is to put on his Tefillin on his left hand just like a righty. [However, if he only trained himself to write with his right hand, then he remains a lefty, although is to be stringent to wear the Tefillin on both hands, wearing it on the left arm prior to Davening and on the right arm during Davening.[154]] 

Summary: The Tefillin is to always be placed on the left arm unless: One writes with only his left hand from birth even if he does all his other actions with his right. [However, some are stringent in such a case to also wear the Tefillin on the left hand after Davening. Likewise, if one writes only with his right hand and performs all of his actions with his left hand, some are stringent to also wear the Tefillin on the right hand after Davening.] One trained himself after birth to do all his actions with his left hand, including writing, and does not write at all with his right hand. In any of above cases if either a) one writes also with his right hand or b) writes only with his left hand but he was not born this way [and rather trained himself to do so], and he does all his other action with his right hand, then he is to place the Tefillin on his left hand.  Q&A Should a lefty try to train himself to become a righty in order so he can wear the Tefillin on his left hand?[155] Some Poskim[156] encourage one to do so. Other Poskim[157], however, discourage one from doing so. Practically, one is not to do so without first discussing the matter with his rabbi and doctor.[158]   How is one who is left-handed to wear Tefillin of one who is right-handed [or vice versa], if his own Tefillin is not available?[159] Introduction: The only difference between the Tefillin worn by one who is left-handed versus one who was right-handed, is the positioning of the knot of the Yud which is adjacent to the Ketzitza of the hand Tefillin. It is customary for this knot to face inwards towards the heart[160], and hence this knot is adjacent to different sides of the Ketzitza by a righty versus a lefty’s Tefillin. Accordingly, a lefty who wears the Tefillin of a righty on his right arm ends up having the knot face away from his heart, and the question is thus asked as to what he is to do. The same question applies vice versa, if a right-handed person only has a left-handed person’s Tefillin available. The law: If the only available Tefillin for a lefty is one of a person who is right handed, or vice versa, then some Poskim[161] rule that one is to undo the knot of the Yud and retie it on the other side, so that when he places it on, the knot faces inwards. If this is not possible, then one is to place the Tefillin on his right arm backwards, having its backside [i.e. Ma’abarta] be positioned in front facing towards the elbow, in order so the knot be facing inwards.[162] There is no Halachic invalidation in wearing the Tefillin in such a way.[163] Practically, many even initially follow this second option, especially if one does not know how to untie and redo the knot, or if the owner may not want him to do so, or if one is short on time [such as on Mivtzaim].[164] [When wearing the Tefillin in such a way one must be careful that the Tefillin be properly wrapped to the bicep, without it folding over. However, one should not follow the option of placing the Tefillin on as normal with the Ma’abarta facing the back, thus causing the knot to be on the outer side.[165] However, Bedieved, if the Tefillin was worn in the normal way with the Yud of the Tefillin facing outwards, he nevertheless fulfills his obligation.]

 C. If one’s Tefillin arm was amputated R”L:[166]

Above bicep:[167] If [a right-handed person’s] left arm [onto which he would wrap Tefillin] was amputated past the bicep, then he is exempt from donning the arm Tefillin [and is thus not required to do so even] on his right arm. [He is nevertheless obligated to wear the head Tefillin with a blessing of Al Mitzvas Tefillin.[168] The above law only applies if the left arm was amputated, however if the right arm was amputated even entirely, the person is to wear the Tefillin on his left arm with a blessing. This applies even if he was originally a lefty.[169] See Q&A regarding if a righty or lefty’s non-Tefillin arm was amputated for the full details of the subject.]

Below bicep: If his left arm was amputated from below the bicep [i.e. from below the elbow] then it is disputed as to whether he is obligated to don the arm Tefillin. Some Poskim[170] rule that he is obligated to wear the hand Tefillin on his bicep. (Some Poskim[171] rule that it is to be worn on the left bicep, while other Poskim[172] rule that it is to be worn on the right bicep.[173]) Other Poskim[174], however, rule that he is completely exempt from wearing the hand Tefillin.[175] Practically, one is to be stringent by a Torah matter and don the Tefillin [on both arms[176]] but without a blessing.[177] [Alternatively, one is to say a blessing on the Shel Rosh and include the Shel Yad.[178] Some Poskim[179] rule that the above dispute applies even if only the hand was amputated and the forearm and bicep remain. Other Poskim[180], however, rule that if only the hand was amputated and the forearm and bicep remain, then everyone agrees that one is to wear the Tefillin on his left arm with a blessing. The above law only applies to if the left hand was amputated however if the right hand was amputated, then everyone agrees that the Tefillin is to be worn on the left arm with a blessing even if he was originally a lefty, as stated above.]

Q&A What is the law if one’s Tefillin arm became paralyzed?[181] If a person’s Tefillin arm has become paralyzed, even permanently, then he is nevertheless to continue to wear the Tefillin on that arm with a blessing.[182] If, however, the Tefillin arm has lost all blood flow, then some Poskim[183] rule that is considered nonexistent and follows the same law explained above regarding one whose entire arm was amputated. Practically, if a righty’s left arm became paralyzed to this point, he is to wear the Tefillin on his left arm without a blessing.[184]  What is the law if one’s non-Tefillin arm became paralyzed? He is to wear the Tefillin on his left arm with a blessing and after the prayers he is to wear the Tefillin on his right arm. This applies for both a righty and a lefty. What is the law if both of one’s arms became paralyzed?[185] Some Poskim[186] rule that in such a case he is to wear the Tefillin on his left arm even if he is a lefty and was accustomed until now to wear it on his right arm. Other Poskim[187], however, rule that he is to continue to wear it on whichever arm he wore it prior to the paralysis [a righty on the left arm and a lefty on the right arm]. Practically, one is to wear it on his left arm, and if he was born a lefty then after Davening, he should also wear the Tefillin on the right arm.[188] What is the law if one was born with both arms paralyzed?[189] If a person r”l was born with both arms paralyzed, then he is to have his Tefillin placed on his left arm. What is the law if one was born without a hand/arm?[190] Without a hand, but with forearm and bicep:[191] If a person was born r”l without a right hand but with a forearm, then if nevertheless that arm is considered his stronger arm, then he is to wear the Tefillin on his left arm with a blessing, even if he does the majority of his actions with his left arm due to lack of choice. Nevertheless, after the prayers he is to wear the Tefillin also on his right arm.[192] Without an arm, until bicep:[193] If a person was born r”l without a right forearm, then if nevertheless that arm is considered his stronger arm, then he is to wear the Tefillin on his left arm with a blessing, even if he does the majority of his actions with his left arm due to lack of choice. Nevertheless, after the prayers he is to wear the Tefillin also on his right arm. Without an arm until shoulder:[194] One who was born without a left arm from the shoulder area and down [and hence does not have a bicep] is to wear Tefillin without a blessing on his right arm, [and recite a blessing of Al Mitzvas Tefillin on his Shel Rosh]. [However, if he was born without a right arm, then he is to wear the Tefillin on his left arm with a blessing.[195]]   What is the law if a righty’s right arm [i.e. non-Tefillin arm] was amputated or became immobilized?[196] *The law regarding if the Tefillin arm, which by a righty is his left arm, became amputated or immobilized is the original Halacha discussed above, and in previous Q&A [see there for details]. This question deals with the law in the case that his non-Tefillin arm, which is his right arm, became amputated or immobilized r”l. Temporary immobilization:[197] If a righty’s right arm became temporarily immobilized, then he is obligated to arrange for someone to help him put his Tefillin on his left arm as usual. It is to be worn with a blessing.[198] Permanent immobilization:[199] If a righty’s right arm became permanently immobilized, then it is debated as to which arm he is to wear the Tefillin.[200] Practically, he is to wear the Tefillin on his left arm with a blessing, even if he does the majority of his actions with his left arm due to lack of choice. Nevertheless, after the prayers he is to wear the Tefillin also on his right arm.[201] Amputation of entire right arm:[202] If a righty’s right arm became completely amputated r”l, he is nevertheless to continue wearing the Tefillin on his left arm with a blessing even though he now does all of his actions with his left arm. Amputation of hand/forearm:[203] If a righty’s right hand or forearm was amputated, then if the person still retains a right bicep, then if nevertheless his right arm is considered his stronger arm, then he is to wear the Tefillin on his left arm with a blessing, even if he does the majority of his actions with his left arm due to lack of choice. Nevertheless, after the prayers he is to wear the Tefillin also on his right arm. This applies even if the person has an artificial right hand or forearm.   What is the law if a lefty’s left arm [i.e. non-Tefillin arm] was amputated or became immobilized?[204] *The law regarding if the Tefillin arm, which by a lefty is his right arm, became amputated or immobilized is the original Halacha discussed above, and in previous Q&A [see there for details]. This question deals with the law in the case that his non-Tefillin arm, which is his left arm, became amputated or immobilized r”l. Temporary immobilization:[205] If a lefty’s left arm became temporarily immobilized, then he is obligated to arrange for someone to help him put his Tefillin on his right arm as usual. It is to be worn with a blessing.[206] Permanent immobilization:[207] If a lefty’s left arm became permanently immobilized, then he is to wear the Tefillin on his left arm with a blessing. Nevertheless, after the prayers he is to wear the Tefillin also on his right arm.  Amputation of entire left arm:[208] If a lefty’s left arm became completely amputated r”l, he is to wear the Tefillin on his right arm without a blessing. This applies even if the person has an artificial left arm. Amputation of left hand/forearm:[209] If a lefty’s left hand or forearm was amputated, then if the person still retains a left bicep, and his left arm is still considered his stronger arm, then some Poskim[210] rule that he is to wear the Tefillin on his right arm with a blessing, even if he does the majority of his actions with his right arm due to lack of choice. Nevertheless, after the prayers he is to wear the Tefillin also on his left arm. Other Poskim[211], however, rule that he is to wear the Tefillin on his left arm with a blessing, and after the prayers he is to wear the Tefillin also on his right arm. The above applies even if the person has an artificial left hand/forearm. If one cannot wear his Tefillin on his bicep due to a cast or bandage, is he to wear the Tefillin on the opposite arm?[212] See Halacha 14 for the full details of this matter! Right-handed:[213] One who is right-handed and has a cast on his left bicep is not to wear the Tefillin on his right arm even if it means that he will not be able to wear the Tefillin Shel Yad at all. This certainly applies if he is able to wear the Tefillin on top of the cast and cover it. In such a case he is to only wear the Tefillin Shel Rosh with a blessing.   Left-handed:[214] One who is left-handed and has a cast on his right bicep is not to wear the Tefillin on his left arm if he is able to wear the Tefillin on top of the cast and cover it, as stated above. However, if he is unable to wear the Tefillin Shel Yad at all on his right arm then in such a case he is to wear the Tefillin Shel Yad on his left arm without a blessing.

 7. Where on the arm is the Tefillin Shel Yad to be placed?[215]

The Tefillin Shel Yad needs to be placed on the bicep.[216] However, it is not to be placed above the bicep. This means that it may not be placed beyond the halfway point between the elbow and the shoulder.[217] Furthermore, even within the first half of this space [in which the Tefillin is to be placed], it is not to be placed by its very bottom, below the bicep [which is below the elevated area of the muscle].[218] [Rather, it is to be placed on the elevated part of the arm, known as the Kibores/bicep.[219] It is to be placed approximately two finger worth [i.e. four centimeters] above the elbow, which is measured from the area where the elbow folds.[220] This applies to even a minority of the Tefillin, that no part of it, including the Titura or Mabarta is to be placed below or above the above-mentioned space.[221]]

Positioning the Tefillin towards the heart:[222] One is required to position his arm Tefillin on the bicep [towards his body[223]] in a way that upon lowering the arm downwards the Bayis of the Tefillin Shel Yad will be exactly opposite the heart.[224]

Summary: The Tefillin Shel Yad needs to be placed on the bicep. It is not to be placed below or above this area. The exact area of the bicep onto which the Tefillin may be wrapped starts from the elevated area of the bicep [i.e. 4 centimeters from elbow crease] and reaches until the halfway point between the elbow and the shoulder. One may not place [any part of] the Tefillin on the area below the bicep, or above the halfway point brought above. Q&A Must the entire Bayis of the Tefillin be within the bottom halfway point between the elbow and shoulder? Yes, as stated above. Does one measure the half area from the elbow to the top of the shoulder or from the elbow to the armpit?[225] Some[226] write that the area is measured from the area where the elbow bends until the armpit, and the Tefillin may be worn up until half of that area. Accordingly, people with a small body, especially young children of Bar Mitzvah age, must be very careful that no part of the Tefillin rests past this area.[227] Likewise, according to this approach, some question whether children of Bar Mitzvah age may wear 4×4 Tefillin as is customary amongst Chabad Chassidim.[228] [see next Q&A] Others[229], however, write that the area is measured from the area where the elbow bends until the top of the shoulder from the outside, and the Tefillin may be worn up until half of that area. Accordingly, even people with a small body, and children of Bar Mitzvah age, can wear 4×4 Tefillin without worry of it passing beyond the halfway point.[230] Practically, the widespread Chabad custom is like this latter opinion, although there are Rabbanim who are stringent, as explained next. What is one to do if he has a small arm and the Tefillin reaches beyond the valid area? Ø  May young Bar Mitzvah boys wear 4 by 4 arm Tefillin, as customary in Chabad, or are they to purchase smaller hand Tefillin in order so it fit within the first half of the bicep? In such a case, the Tefillin is to be worn regularly at the required distance from the elbow fold, even if the top of the Tefillin extends past the bottom half of the bicep.[231] [See next Q&A!] Accordingly, Bar Mitzvah boys who are accustomed to wear 4 by 4 Chabad Tefillin, may do so even if it extends past the first half of the bicep. This certainly applies according to the understanding brought in the previous Q&A regarding the proper way of measuring the halves, and that it is measured from the crease of the elbow until the shoulder. A proper and accurate measurement of this type shows that even children of Bar Mitzvah age who have a small body frame have plenty of room to wear the 4×4 Tefillin in the correct area.[232] Nonetheless, some Chabad Rabbanim[233] advocate for purchasing smaller Batim for the Shel Yad for a Bar Mitzvah boy, in order to properly fit onto the bicep, according to the approach of the first measurement brought in the previous Q&A. Practically, the widespread custom is like the former approach. In a time of need, may the Tefillin be worn past the top half of the bicep? Some Poskim[234] rule that in a time of need one may position the Tefillin above the bottom half area of the bicep. Furthermore, even a blessing may be recited in such a case.[235] Other Poskim[236], however, completely negate this ruling and rule that certainly a blessing may not be said.[237] In a time of need, may the Tefillin be worn below the bicep, near the elbow?[238] No. Thus, a blessing may not be said in such a case. In a time of need, it is better to wear the Tefillin above the bottom half of the bicep, than to wear it below the bicep near the elbow. Rolling up the sleeve properly:[239] In order to facilitate that the Tefillin rests on the bicep and not below it, as explained, one must make sure that his sleeve is properly rolled up in a way that the Tefillin can comfortably sit on the bicep and not slip below it to near the fold of the elbow. Those who in the winter are lazy to properly roll up their sleeves and sweaters are to be readily informed. Must the blessing be repeated if to begin with the Tefillin was not positioned in its valid area and is now being replaced? If to begin with the Tefillin was not positioned in its valid area, then if one talked of matters that do not relate to the Tefillin, or switched rooms in between, then the blessing for that Tefillin must be repeated, as explained in Chapter 3 Halacha 3-4, and 8.

8. How to wrap the Tefillin Shel Yad on the arm:

 A. The direction of the Bayis:[240]

It is a proper custom to place the Tefillin Shel Yad onto the arm in a way that the Ma’abarta, which is the bridge like structure through which the strap of the Tefillin passes through, faces towards the shoulder while the Ketzitza faces towards the forearm. [However, from the letter of the law, one may place it either way, whether the Ma’abarta is on bottom or on top, so long as one is careful that the Tefillin is tightly wrapped to the bicep[241], and that the Yud is facing towards the heart.]

 

May one who is left-handed wear Tefillin of one who is right-handed [or vice versa], with the Mabarta facing the elbow? Yes. See Halacha 7 in Q&A for the full details of this matter!

B. The position of the Yud and its fastening:

Having the Yud face towards the heart:[242] It is a nice and proper custom for the knot of the Yud of the Tefillin Shel Yad to face towards one’s heart, having the Bayis of the Tefillin Shel Yad on it towards the outside. [Meaning, that the Yud is to be positioned inwards by the side that faces one’s heart and hence by a righty’s Tefillin one is to have the Bayis of the Shel Yad to the left of the knot, as opposed to having the knot to its right facing the outside. By the Tefillin of a lefty, the knot faces towards the left, and the Bayis to the right to its outside.[243]]

Being careful that the Yud does not turn over:[244] [The area of the knot which appears like a Yud has to be made in a way that it appears like a Yud from the outside, meaning, that it appear like a scriptural Yud to those looking at it.[245]] Hence, one needs to be careful by the knot of the Yud that it does not turn over.

Chabad custom of tightening the knot of the Yud after the blessing:[246] After the blessing, one is to fasten the strap within the knot in order to fulfill the command of “And you shall tie for a sign on your hand.”[247] [Many Chabad Chassidim have a tradition that this means that prior to the blessing one is to open the loop of the knot of the Yud and then fasten it after the blessing.[248] This is done in order to fulfill one’s obligation of tying the knot of the Tefillin daily, as rule some Poskim.[249] The Rebbe, however, as well as other Chabad Chassidim[250], did not receive this tradition and were hence not accustomed to do so.[251] Likewise, some Poskim[252] completely negate the reason for the practice, saying that it is meaningless and accomplishes nothing in Halacha, thus creating a possible Hefsek between the blessing and the fastening. Practically, the widespread Chabad custom is to make sure that the strap of the knot of the Yud is open prior to the blessing and then to fasten it after the blessing, although those who do not do so certainly have upon whom to rely. The above discussion is only relevant to Chabad Chassidim, as the widespread custom of the world is not to make the knot of the Yud in such a way, and hence its daily fastening is irrelevant.] 

Q&A May one who is left-handed wear Tefillin of one who is right-handed [or vice versa], with the knot facing the opposite side? This is not to be done. See Halacha 7 in Q&A for the full details of this matter! Are those who are accustomed to loosening and then tightening the loop of the Yud after saying the blessing, to do so also by the Tefillin of Rabbeinu Tam? Yes. The purpose of the daily loosening and tightening has nothing to do with the blessing being said [which is only said by Tefillin of Rashi] but rather with the opinion who requires a daily tying of the Tefillin, and hence the above mentioned custom is relevant to both the Tefillin of Rashi and Rabbeinu Tam.  Are those who are accustomed to loosening and then tightening the loop of the Yud after saying the blessing, to loosen the strap after removing the Tefillin each day, or only directly prior to putting it on that day? This matter requires further analysis if there is any difference or preference to one way over the other. One can argue, however, that it should only be loosened right before putting it on and not after removing it in preparation of the next day’s tightening.[253] I am unaware of any tradition in this matter.

 C. Approximating the knot of the Yud to the Bayis:[254]

One is to beware that the Yud of the knot[255] [of the Tefillin Shel Yad] does not move from the Bayis [of the Shel Yad].[256]  [It is thus to be constantly touching the Bayis of the Shel Yad. It is to touch the Bayis without any space in between.[257] It is to touch the actual Bayis and not just the Titura.[258] It is to touch the area of the Bayis that is facing the heart.[259] Many Poskim rule that this law applies even when one is not wearing the Tefillin.[260] Accordingly, those who are careful to have a plastic cube placed on the Tefillin Shel Yad for protection, must be careful to make a small hole in the cube to allow the Yud to touch the Bayis.[261]]

Summary: One is to beware that the Yud of the Tefillin Shel Yad constantly touches the actual Bayis of the Shel Yad without any space in between. It is to touch the area of the Bayis that is facing the heart. Many Poskim rule that this law applies even when one is not wearing the Tefillin.   Q&A Where on the Bayis should the Yud be touching? Some Poskim[262] rule it suffices for the bottom of the Yud to touch the Titura [i.e. bottom section] of the Bayis and it is not necessary to have the top of the Yud touch the Bayis. Furthermore, one is specifically to do so in order so the remainder of the Yud touches one’s skin. However, majority of Poskim[263] rule the Yud is to touch the actual Ketzitza of the Bayis [i.e. the top square], and not the Titura alone, and so is the final custom. Which area of the Ketzitza: Some Poskim[264] rule the Yud is to be touching the area of the Bayis that faces the shoulder [i.e. the back of the Bayis] Other Poskim[265] however rule it is to touch the area of the Bayis that faces the heart [right side for righties] and so is the practical custom.   Is the Yud to be attached to the Bayis even when one is not wearing the Tefillin? Many Poskim[266] rule that the Yud is to be attached to the Bayis even when one is not wearing the Tefillin. Some Poskim[267], however, rule it is only necessary for the Yud to be touching the Bayis while one is wearing it and fulfilling the Mitzvah, and so seems to have been the position of the previous Chabad Rabbeim.[268] However, the Rebbe himself was seemingly particular in this matter.[269] If one wore the Tefillin without the Yud being attached to the Bayis, must he re-wear them?[270] No.   How does one achieve that the Yud not move from the Bayis? Tying a sinew to the Yud: Conforming with the above, some are careful to take a sinew string that attaches the Bayis to the Titura and use it to tie the Yud to the Bayis in a way that it remains steadfast attached to the Bayis without ability to move.[271] Those who do so must be careful to use the upper sinew and not the lower one in order to avoid an issue of Chatzitza.[272] Some Poskim[273] however negate this custom. Other methods:[274] The Yud may not be glued to the Bayis. Some Batim makers form the hole by the Mabarta in a way that the Yud is squeezed inside and does not move. One can also bind the strap around the Yud and the Bayis.[275]

 D. Wrapping around the bicep:[276]

One is [Biblically] required to wrap the strap of the Tefillin Shel Yad and tie it around the bicep. [If the straps are not bound around the bicep and simply sit loosely on top of it, then one does not fulfill his obligation.[277]] 

How many times to wrap around the bicep-Forming a Shin: [From the letter of the law, it suffices to wrap the strap around the bicep even a single time, and so is the custom of many. However,] some are accustomed to wrap the straps two times around the Titurah [i.e. near the Ma’abarta], in order to form a shape similar to a Shin using the strap which fastens the Tefillin Shel Yad.[278] [Practically, so is the Chabad custom.[279]]

Wrapping the straps around the Tefillin/Ketziza/Mabarta:[280] One is not to wrap the strap over the Titura [or any part of the Bayis[281]] for the sake of fastening and strengthening it onto the hand.[282] Rather, the Tefillin Shel Yad is to hang and rest on the bicep similar to how the Tefillin Shel Rosh rests on the head. [However, some Poskim[283] rule that it is permitted to do so. Likewise, in the Siddur, Admur rules that it is permitted for one to wrap the straps around the Titurah in order to fasten the Tefillin onto the hand.[284] Nonetheless, it may not be wrapped around the Ketzitza [which is the Bayis itself].[285] Practically, the Chabad custom is to wrap the two straps of the Shin around the Titura/Mabarta.[286] Others are accustomed to wrap the strap a single time around the Titura/Mabarta in order to fasten the Tefillin onto the arm.[287]]

Tying the strap around the Yud: Some are accustomed to wrap the strap around the knot of the Yud. This accomplishes that the Yud remain adjacent, and touching, to the Bayis, as explained in Halacha C, and is likewise required according to Kabbalah.[288] Many Sephardim are accustomed to wrap the strap around the entire Yud and Bayis for this purpose.[289] The Ashkenazi custom, however, is not to wrap the strap around the Bayis.[290] However, it may be wrapped around the knot and Titura for the sake of fastening it to the Bayis even if one is generally careful not to wrap around the Titura.[291]]

Verifying there is no Chatzitza on the bicep/arm/hand prior to wearing the Tefillin: Upon putting on the Tefillin Shel Yad, one must be very careful to avoid having any obstructions between the skin and the Bayis and straps of the Tefillin, as will be explained in Halacha 13.

Covering the Shel Yad while saying the blessing: Some people, based on Kabbala, are accustomed to cover the Tefillin and bicep using their Tallis [or jacket] upon putting on the Tefillin Shel Yad. Practically, so is the widespread Chabad custom. See Halacha 11 for the full details of this matter.

Q&A May one wrap the Tefillin in a way that the straps rest under the Bayis of the Tefillin?[292] No. The straps are not to be wrapped under the Bayis due to the issue of Chatzitza.

Must one wash his hands if he touched the area of the arm that he places his Tefillin?[293] Some Poskim[294] rule that one is to beware not to touch with his hand the normally covered area of his bicep upon putting on the Tefillin Shel Yad, as otherwise he will need to wash his hands after doing so. Some Gedolei Yisrael were accustomed to always wash their hands after putting on Tefillin due to this worry.[295] Practically, however, the majority of Poskim[296] defend the widespread practice to not beware of this matter and not to require washing even if one touches the skin of his bicep upon putting on the Tefillin.[297]

Removing the plastic covering from the Shel Yad: It is customary to remove the plastic covering from the Shel Yad prior to reciting the blessing. [Some are accustomed to place the plastic covering back onto the Shel Yad after the straps are wrapped around the arm, prior to putting on the Shel Rosh.] See Halacha 11 for the full details of this subject!

 E. Wrapping around the forearm:

From the letter of the law, one is not required to wrap the straps around the forearm at all.[298] Nevertheless, the custom is to make seven wrappings around the forearm, between the elbow and hand [prior to wearing the Tefillin Shel Rosh[299]].[300] [The Chabad custom is to wrap the strap six complete times over the forearm and two half times [one between the elbow and forearm and one between the forearm and hand], for a total of seven times.[301] This means that after making the wraps around the bicep one then stretches the strap to the forearm and makes a half circle wrap on the forearm, and then six full circles around the forearm, and then another half circle by the area of the forearm which leads to the wrist. The other half is wrapped over the wrist, in a diagonal fashion. The custom is to make the first two complete wraps in close proximity to each other, and then leave an empty space and make four complete wraps, thus making a division of one set of two straps and a second set of four straps on the forearm.[302] Others, however, are accustomed to make a full seven wraps on the forearm, excluding the half wraps between the elbow and forearm and forearm and hand.[303]]

When to put on the Shel Rosh: The custom is that after wrapping the Tefillin on the arm we place on the Shel Rosh, as explained in Halacha 10A. We then proceed with the wrapping of the fingers, as explained in G. See there for the full details of what part of the Tefillin is wrapped on the hand prior to putting on the Shel Rosh.

The direction of the wrapping:[304] From the letter of the law, there is no preference as to the direction of the wrapping, whether one chooses to wrap from a direction of inside to outside or from a direction of outside to inside.[305] Nonetheless, some Poskim[306] rule that the loop and the strap of the Tefillin is to be to the left of the Bayis, to its outside area which is away from the heart.[307] Consequently, this causes that the wrapping takes place from inside to outside, as the strap is wrapped from under the bicep in order to fasten the Tefillin to the bicep. Practically, this is the Sephardic custom.[308] Other Poskim[309], however, rule that the loop and the strap of the Tefillin is to be positioned to the right of the Bayis, by its inside area which is next to the heart.[310] Consequently, this causes that the wrapping takes place from outside to inside, as the strap is wrapped from over the bicep in order to fasten the Tefillin to the bicep. Practically, this is the Ashkenazi custom.[311] The Chabad custom is not to create an external loop at all, although the wrapping takes place from inside to outside, similar to the Sephardic custom. Practically, as stated initially, there is no true Halachic preference to the direction of wrapping and hence if one wrapped it in the opposite direction than that which he is accustomed to performing, he nevertheless fulfills his obligation.[312] Likewise, there is no issue with wearing Tefillin of a person whose straps wrap in the opposite direction than one’s accustomed tradition, and the Tefillin are not to be turned upside down, with the Mabarta facing the elbow, simply in order to wrap in ones accustomed direction.[313] However, initially, each community is to follow his custom.

Replacing the plastic cover after wrapping the Shel Yad, prior to wearing the Shel Rosh: Some are accustomed to place the plastic covering back onto the Shel Yad after the straps are wrapped around the arm, prior to putting on the Shel Rosh. See Halacha 11A!

 F. May the straps of the Tefillin that are wrapped around the arm touch each other or overlap?

Touching on sides: The wrapping of the Tefillin straps around the forearm [between the bicep/upper arm, and the wrist] is done due to custom, and not due to a Halachic requirement.[314] Accordingly, there is certainly no prohibition, or invalidation, involved if the straps of the Tefillin that are wrapped around the forearm touch each other by the sides. Furthermore, there is also no recorded source, neither in Halacha or Kabbalah, which mention an adherence of being careful that the straps should not touch each other, and to thus make a space between each one.[315] [Nonetheless, it is a widespread worldly custom to be particular upon wrapping the straps around the arm that the straps remain a distance from each other, and do not touch by the sides.[316] This was likewise the witnessed custom of the Rabbeim.[317] It is unknown as to why the custom is to do so.[318] If later on during Davening, the straps become loosened and touch each other, the custom is to refasten them in a way that they are distanced from each other.[319] During Shacharis, the Rebbe was witnessed to undo and refasten the straps at a distance from each other, if they became loosened and began touching each other.[320] Practically, Minhag Yisrael Torah Hi, and one is to initially adhere to this matter.[321]]

Overlapping: In addition to there being no issue with the straps touching each other by the sides, without there being a space between them, there is also no prohibition of Chatzitza, or other invalidation, involved if the straps of the Tefillin overlap each other, such as if one of the lower straps is wrapped partially over an upper strap.[322] Accordingly, many Sephardim are accustomed to wear Rashi and Rabbeinu Tam Tefillin simultaneously, and to specifically have the Rashi straps bound on top of the Rabbeinu Tam straps, on the arm.[323] Nevertheless, some Poskim[324] rule it is initially proper to be stringent and not have the straps overlap each other, due to the issue of Chatzitza.[325] Practically, as stated above, the Minhag Yisrael is to initially space the forearm straps away from each other, and certainly to avoid having them overlap.

Summary: From the letter of the law, there is no Halachic issue with having the forearm straps touch each other, or even overlap, although the custom of Jewry is to be careful to separate each of the straps from each other with a space, and to fix them in the event that they loosen, and a Jewish custom is Torah.

 G. Wrapping the straps around the hand, finger, and tying the strap:[326]

After wrapping the Tefillin on the forearm [and placing on the Tefillin Shel Rosh[327]] one then takes the strap and wraps it around the middle finger three times. [This wrapping is required from the letter of the law and is not a mere custom.[328] The wrapping on the finger represents the betrothal of the Jewish people to G-d, similar to the Kiddushin ring.[329]]

The wrapping of the hand that precedes the wearing of the head Tefillin: The custom is to first wrap the strap around the palm, and then put on the Shel Rosh, and then undo the palm wrapping and wrap it around the finger.[330] The Chabad custom is to make the form of a Daled around the back of the hand prior to putting on the Shel Rosh, and after the Shel Rosh is placed on the head, the straps are wrapped around the finger.[331] Some write that the end of the strap is to also be tied around the straps wrapped around the hand prior to putting on the Shel Rosh, and after the Shel Rosh is worn it is to be undone and wrapped around the finger and retied.[332] Nonetheless, the widespread custom of the world is not to tie the straps until after the head Tefillin is worn and the straps are wrapped around the finger.[333]]

How to wrap the strap around the finger:[334] One is to [first[335]] wrap the strap two times on the bottom part of the middle finger [i.e. the lower joint] and one time on the upper part of the middle finger [i.e. the upper joint[336]]. [Others, however, emphasize that the single wrapping is to be done on the middle part of the middle finger {i.e. the middle joint} and not onto the upper joint.[337] Likewise, some emphasize that one is to first wrap the strap one time on the middle joint of the middle finger, and only then two times on the lower joint.[338] Practically, the Chabad custom is to wrap first one time on the bottom joint of the middle finger, and then one time on the middle joint of the middle finger and then once again one time on the bottom joint of the middle finger.[339] The two wrappings on the bottom part of the middle finger are not to overlap each other, but rather be adjacent to each other, one higher up then the other.[340] However, the Rebbe was accustomed to wrap the two wrappings of the bottom part of the middle finger over each other, so they overlapped.[341]]

Wrapping the strap around the palm:[342] After wrapping the strap around the finger one is to wrap the remainder of the strap around the palm. [Some have the custom of making a shin on the back of the hand.[343] This is not the Chabad custom.[344] The Chabad custom is to form a Daled on the back of the hand.[345] This Daled is formed on the hand prior to putting on the Shel Rosh, as stated above.]

Tying the strap:[346] After binding the straps around one’s finger [and palm], the strap is to be tied. This is required from the letter of the law.[347] [It is not necessary to actually tie it and simply sticking the end of the straps under the straps that are wrapped on the palm suffices.[348] This was likewise the Rebbe’s custom.[349] Furthermore, some Poskim[350] rule that one fulfills this tying obligation by simply winding the strap around the palm several times, even if it is not actually tied or slid under. Some have the custom to form a Yud with the end of the strap.[351] Some write that the strap is to be tied prior to putting on the Shel Rosh, and is afterwards to be undone, wrapped around the finger and retied.[352] Nonetheless, the widespread custom of the world is not to tie the straps until after the head Tefillin is worn and the straps are wrapped around the finger.[353]]

Q&A Is one to stand while wrapping the straps around the finger and Palm?[354] Yes. One is to stand while wrapping around the finger. May one talk after putting on the Tefillin Shel Rosh, prior to the finger wrapping?[355] From the letter of the law, it is permitted to talk once the head Tefillin has been placed on the head. Nevertheless, being that the tying of the straps on the finger is part of the Mitzvah, it is proper not to talk of mundane matters until after one wraps the straps around the fingers and ties it. However, one who does talk has done no sin, and so is the widespread custom to not be careful in this matter. [The Rebbe was seen to say the Perakim of Eizehu Mikoman while doing this wrapping and tying.[356]] What is one to do if the straps are too short and he is unable to perform all the above wrappings?[357] In such a case, one is to follow the minimum required wrappings, which include to wrap the strap around the upper arm and then continue with it to the middle finger, wrap it three times onto it, and then tie it. One is not to perform the other wrappings on the bicep [to form a Shin] or on the forearm [for 6/7 wrappings] if he will not have enough strap to wind around the finger three times and tie its end. What is one to do if he has a bandage on his middle finger and is unable to wrap over it?[358] In such a case, one is to wrap the strap around the index finger, next to the thumb. If this finger is also injured, then one is to wrap the straps on the ring finger. If this too is not possible, one is to wrap it on any available finger [pinky/thumb]. If all the fingers are bandaged, then one is to wrap the strap over the bandage of the middle finger. What is one to do if he has a bandage on his hand/palm?[359] In such a case, one is to wrap the strap over the bandage.

H. Covering the Tefillin Shel Yad:

See Halacha 11!

I. Kissing the Tefillin:

See Halacha 4B!

Wearing the Tefillin Shel Rosh [Halachos 9-11]

 9. How to position the Tefillin Shel Rosh on the head:[360]

 A. Positioning the Bayis of the Shel Rosh on the head:

On the head between the eyes:[361] The Torah[362] states that the head Tefillin is to be positioned between the eyes [i.e. Bein Eiynecha]. This refers to the elevated part of the head.[363]

Start area of head:[364] The Halachically valid area for the Tefillin Shel Rosh to rest on begins from the hairline. [No part of the Tefillin may rest below the hairline, and one who does so does not fulfill his obligation. As well, initially, it is not to be placed above the hairline.] See Halacha B for the full details of this matter!

End area of head:[365] The Halachically valid area for the Tefillin Shel Rosh to rest extends from the hairline until the end of the soft area of a baby’s skull. This means that [no part of the Tefillin, not even] the furthest edge of the Tefillin [i.e. end of the Ma’abarta[366]] may extend past the soft area of a baby’s skull. [Practically, this is measured as the entire elevated slope of the head, which is approximately eight centimeters.[367] Some Poskim[368], however, rule that it may only rest within the first half of the elevated part of the head. Practically, one is to be careful that the Tefillin be as close as possible to the hairline, and not make the Tefillin too large, in order so it does not extend past its correct area. Nonetheless, it is better that the Tefillin extend past the halfway point of the elevated area of the head, than to have it extend past the hairline.[369]]

Center of head:[370] The Ketzitza of the Shel Rosh needs to rest [exactly[371]] on the horizontal center of one’s head [starting from the beginning of one’s hairline, as stated above].[372] ]One is to be very careful to ensure this matter especially by Rashi Tefillin.[373]]

Summary: The Shel Rosh is to rest on the exact horizontal middle of one’s head, starting from the beginning of one’s hairline.   Methods of verifying the centeredness of the Tefillin Using a mirror to verify the centeredness of the Tefillin:[374] Many are accustomed to use a mirror to check whether the Tefillin is properly centered between the eyes.[375] This was likewise, the custom of the Alter Rebbe.[376] Nonetheless, some negate, and even belittle, this custom, and rule that a mere estimation suffices.[377]   Asking another person whether the Tefillin are centered: One of the valid ways of verifying whether the Tefillin is centered properly on the head is to ask another person whether his Tefillin is centered properly.[378] Nonetheless, some Poskim[379] rule that a mere estimation suffices, and it is not necessary to ask a friend to verify the centeredness. Practically, the Rebbe encouraged the above custom of asking another. Using the pinky and index finger to verify the centeredness:[380] Many are accustomed to self-check the centeredness of their Tefillin through folding the two middle fingers and holding out only the pinky and index finger [creating a field goal form]. They then place the hand by the center of the face [i.e. the nose] and slide it upwards towards the Tefillin. If the Tefillin fits within the space between the two fingers without touching it then it is a sign that it is centered properly.

 

 B. Placing the head Tefillin by the hairline:[381]

The entire Bayis of the Tefillin Shel Rosh must rest in the area where hair grows.[382] This means that [even] the bottom end of the Titura must rest on the area where the hair first begins to grow on the forehead.[383] [One who is not careful in this matter and allows the Tefillin to breach below the forehead, does not fulfill his obligation of wearing Tefillin.[384] This applies even if only a minute part of the Tefillin reaches below the hair.[385] Unfortunately, many stumble on this prohibition and mistakenly think that the upper end of the Tefillin is to be placed in the area where the hair starts, while the main bulk of the Tefillin is to be placed on the forehead. Such a person transgresses the Biblical command of wearing Tefillin, as the entire Tefillin must be in an area with hair.[386] Likewise, if they said a blessing, the blessing is considered to have been said in vain.[387] Accordingly, the many individuals who are not careful in this matter, are to be made aware, and each person is to remind his friend.[388] If one ever feels that the Tefillin has fallen out of place, he is to immediately return it.]

Summary: No part of the head Tefillin may rest below the hairline of the forehead. One is to make others aware of this matter if he sees their Tefillin crouching below the hairline.   Q&A If one is bald, or has a receding hairline, where is the Tefillin to be placed?[389] It is to be placed in the estimated area from where the hair originally grew. This can be clearly identified, as there is a difference between the area where the hair grew and other areas of the forehead.   If one grows hair on his forehead, where is the Tefillin to be placed?[390] The Tefillin is to be positioned in the normal area where the hair grows by most people.   Must also the sides of the Tefillin be on an area that grows hair? If one has a receding, rounded, hairline [i.e. widows peak], in which placing the Tefillin at the exact area where the hair begins, will cause the sides of the Tefillin to extend past the area where hair grows, then some Poskim[391] rule the Tefillin is to be placed higher up, so the entire Tefillin rests on the hair. Other Poskim[392], however, rule the Tefillin may be placed in the area where the hair begins to grow.   Is the Tefillin to be positioned exactly by the hairline? Some Poskim[393] rule the Tefillin is to be placed slightly above the hairline.[394] Other Poskim[395] rule the Tefillin is to be placed exactly by the hairline, and not above it, and so is implied from Admur.[396] Those who wear large Tefillin [such as the 4×4 Tefillin worn according to Chabad custom] are most certainly to place it at the beginning of the hairline.[397]   If one wore the Tefillin past the hairline, must he re-wear it with a blessing?[398] If he removed it with intent to not wear anymore, then it is to be re-worn with a blessing of Al Mitzvas Tefillin. He is to repeat Kerias Shema while wearing the Tefillin.

The Rebbe’s Tefillin:[399] The Rebbe did not contain hair in the front portion of his head, and hence, when he wore his Tefillin, it appeared to many as if it were below the hairline, reaching into the forehead. Various unsubstantiated statements have surfaced as to the Rebbe’s remarks regarding this. Of these, the Rebbe is quoted to have remarked after being questioned, that in truth he does keep his Tefillin at the right area, and it is just that his hairline is not apparent due to lack of hair. In addition, the Rebbe is quoted to have stated that at times the Tefillin slides down and he constantly lifts them back up. In a recently published letter to Mr. Dov Lent, the Rebbe writes these exact claims that a) He has a receding hairline, and b) He checks it constantly, although at times it slips from its position. The original letter is included below, and as related by the son of Mr. Lent, it was in reply to why the Rebbe’s Tefillin appears to be below the hairline. Rabbi Leibal Groner relates[400] that the Rebbe was once questioned as to whether one may be lenient to allow the Shel Rosh to go beneath the hairline, based on the fact that they see at times that his Shel Rosh falls below the hairline. The Rebbe responded to the questioner that he should follow the rulings in Shulchan Aruch, as stated above.   The Tefillin of the Belzer Rav: It is said of the Belzer Rav, Rav Ahron of Belz, that his Tefillin would extend below the hairline. I heard the following story relating to this from an old Shamash at the Batei Rand Shul in the Nachalaot, Jerusalem neighborhood:[401] It was on a certain occasion that the famed Gaon of Tchebin, Rav Dov Berish Weinfeld was invited to a daytime wedding in which the Belzer Rav attended. Upon seeing the Belzer Rav’s head Tefillin out of place, below the hairline, the known Gaon approached him and respectfully admonished him for wearing the Tefillin below the valid area. The Belzer Rav replied that indeed according to Shulchan Aruch it is not in the valid place, but that is how he received from his Chassidic masters that the Tefillin should be worn.[402] A certain Chassid of the Belzer Rav who had witnessed the conversation, could not hold back his fury at the Tchebiner Rav for admonishing his Rebbe, and when the Tchebiner Rav put down his hat on a chair, the Chassid quickly made the hat disappear out of vengeance for his Rebbe’s honor. Eventually, the Tchebiner Rav noticed his missing hat and asked for it to be returned. He added, that if the Chassid who stole his hat does not return it: “Lo Yotzi Shenaso/He will not survive the year.” When the Chassid heard this curse from the famed Gaon of Tchebin, he immediately returned the hat, and later on had an audience with his Rebbe, the Belzer Rav, to discuss a Tikkun for his sin, and curse which he received. The Belzer Rav replied “You don’t understand what he said. He did not say that you will not survive the year, but rather that your Shenaso, which also means sleep, meaning to say that you will never be satisfied from your sleep.” Indeed, this Chassid would fall asleep everywhere he went, and never became satiated from his sleep, as interpreted by the Belzer Rav. This Chassid Davened in the Batei Rand synagogue in Nachalaot and passed away around 2010.

 C. The position of the knot of the Daled on the skull:[403]

The knot of the [Daled of the] Tefillin Shel Rosh is to be placed on the back of the head, in the height of one’s upper neck [i.e. Oreif], which is towards the end of the skull, and is opposite one’s face.[404] [Practically, the entire end of the skull, in the area that contains hair, is valid for the Daled to rest on.[405] It is valid whether it rests entirely on the bone at the end of the skull, or entirely on the nape under the bone, or is partially on the bone and partially on the nape.[406] Nonetheless, it is preferable for it to be positioned mostly on the bone of the skull, and not on the nape.[407] It is recorded in the name of the Rebbe Rayatz that the upper half of the Daled is to be placed on the bone of the skull while the lower half by the nape under the skull.[408] No part of the knot should rest below the hairline at the back of the neck[409], as if the knot rests in this area one does not fulfill his obligation and the blessing is considered to have been said in vain.[410] In this regard, we follow the normal back hairline of most people.[411] Accordingly, one must beware not to make the circumference of the straps of the Shel Rosh too large, which will cause the Daled to fall below the hairline.[412] Being that with time the circumference of the straps widen, one is to periodically shorten it so it rests in the right area.[413] If the circumference of the straps are too large and one does not know how to shorten it, then it is better to have the entire Daled in the nape of the neck, then to have even part of the Bayis of the Tefillin below the hairline.[414]]

The center of the back of the skull:[415]  The knot [of the Daled] is to be positioned at the [horizontal] center of the [top of the] neck, and is not to be swayed to either side [to the right or left of the center of the skull].

A Halacha Lemoshe Misinai:[416] The positioning of the Daled in the center of the back and end of the skull has the status of a Halacha LeMoshe Misinai, and is hence a Biblical requirement for the fulfillment of the Mitzvah, similar to the requirement for the Bayis of the Shel Rosh to be in the center of the head. Changing the knot of the Tefillin: If necessary, one is to alter the size of the knot of the head Tefillin in order so it rests on his head properly. See Chapter 1 Halacha 8 in Q&A for the full details of this subject.

 10. Putting on the head Tefillin:[417]

 A. When to put on the head Tefillin:

It was already explained in Halacha 4C that the Tefillin Shel Yad is to be worn prior to the Tefillin Shel Rosh. This Halacha will discuss exactly at which stage of the binding of the Tefillin Shel Yad is one to stop to put on the Tefillin Shel Rosh.

The letter of the law: Later on [in Chapter 3 Halacha 2A] it will be explained that the blessing of Lehaniach Tefillin [which is recited over the Tefillin Shel Yad] also covers the wearing of the Tefillin Shel Rosh.[418] Accordingly, one is to diminish as much as possible from making an interval between them.[419] For this reason, one is not to wrap the strap of the Tefillin Shel Yad around his forearm until after he wears the Tefillin Shel Rosh.[420]

The practical custom:[421] The Arizal was accustomed to wrap the straps around the forearm prior to putting on the Tefillin Shel Rosh.[422] [Practically, the custom today follows the Arizal, and after binding the straps seven times onto the forearm one is to wear the Tefillin Shel Rosh.[423] It is however to be worn prior to binding the straps onto the fingers.[424] The custom is to first wrap the strap around the palm, and then put on the Shel Rosh, and then undo the palm wrapping and wrap it around the finger. See Halacha G for the full details of this matter and for other customs that are followed!]

 

 B. Not to remove the Shel Rosh prior to wearing the Shel Yad:[425]

Some Poskim[426] rule that it is forbidden to remove the Tefillin Shel Rosh from its bag until the Tefillin Shel Yad is already worn on the bicep.[427] Furthermore, even if both the Tefillin Shel Yad and Shel Rosh are already out of their bag and sitting in front of the person, one is not to open the casing of the Tefillin Shel Rosh until after he wears the Tefillin Shel Yad.[428] If one did so, he is nevertheless to put it down and where the Tefillin Shel Yad first, as explained in Halacha 4C.[429]

 C. Verifying there is no Chatzitza on the head prior to wearing the Tefillin:[430]

Upon putting on the Tefillin Shel Rosh, one must be very careful to avoid having any obstructions, such as dirt, lice and the like, between the hair and the Bayis and straps of the Tefillin, as will be explained in Halacha 13.

 D. How to take hold of the head Tefillin when putting it on:

From the letter of the law, it is permitted to put on the head Tefillin in any way that one chooses, whether through holding onto the straps and using it to lift the Bayis towards one’s head[431], or through lifting the Bayis and having the straps dangle below.[432] [Seemingly, the intent of this statement is that one may take hold of the two straps of either side of the Bayis using both hands, for the sake of creating an oval area which can be fastened onto the head. However, it would remain forbidden to simply lift the Bayis up by single strap, as doing so serves no purpose or additional benefit for the wearing of the Shel Rosh.[433] Whatever the case, even during the process of wearing the Tefillin Shel Rosh, it is best to be stringent and take hold of the Tefillin through holding onto the Bayis, and not through holding on to the straps which cause the Bayis to dangle in the air.[434]]

Alternative customs of lifting and putting on the Tefillin Shel Rosh Placing the Daled on the Ma’abarta, and putting the Bayis on first: Some Poskim[435] write that one is to approximate the Daled to the Mabarta of the Tefillin, and put it on the head in this position.[436] After the Bayis rests on the front of the head, one is then to bring the Daled to the back of the head.[437] This was likewise the custom of the Rebbe Rashab.[438]   Holding the Daled in one hand and the Bayis in another, and placing the Daled on first: Some Poskim[439] write that one is to hold the knot of the Daled in the right hand and the Bayis in the left hand, and put it on to the head in this position. One then first places the knot of the Daled in its proper place behind the head, and only then places the Bayis by the front of the head.[440]

Looking at the Shin’s of the Shel Rosh upon putting it on:[441] Based on Kaballah, prior to putting on the Tefillin Shel Rosh one is to look at the two Shin’s of the Shel Rosh.

 E. Tightening the straps onto the head:[442]

The straps of the head Tefillin must be tightly fastened onto one’s skull and may not be loose.[443] [It is implied that if the straps are not tightened onto the head and simply sit loosely on top of it, then one does not fulfill his obligation.] 

 

Not to scratch one’s hair: One is to beware not to scratch his hair upon putting on the Tefillin Shel Rosh [or anytime during Davening] in order not to be required to wash his hands.[444] (However, one who merely placed his hands on his head, or even rubbed his head such as to dry his hair, but did not actually scratch between the hairs, is not required to wash.[445])   Changing the knot of the Tefillin Shel Rosh when borrowing Tefillin: See Chapter 1 Halacha 8B!

 F. Dangling the straps of the Tefillin Shel Rosh:[446]

The straps of the Tefillin Shel Rosh are to dangle below and be placed in front of the person [laying on the chest]. [One is to beware that the straps do not drag on the floor.[447] Some are accustomed to tuck the straps into their belt in order to prevent it from touching the floor.[448] This is not the witnessed Chabad custom.[449] See Chapter 9 Halacha 11D!]

How long are the straps of the Tefillin Shel Rosh to be? See Chapter 9 Halacha 11D!

 G. Kissing the Tefillin Shel Rosh prior to wearing:

See Halacha 4B!

 

General Laws applicable to both Rosh and Yad:

 11. Covering the Tefillin:[450]

 A. Covering the Tefillin Shel Yad:[451]

There is no need to be particular to cover the Tefillin Shel Yad [i.e. hand Tefillin], such as with one’s sleeve, and one can choose to wear it either revealed [with his sleeves rolled up on top of the Shel Yad] or concealed [under a sleeve].[452] [Thus, although often one’s sleeve automatically covers the Shel Yad, there is no need to be particular in this matter.[453] However, some Poskim[454] rule that one must be particular that the Tefillin Shel Yad is always covered, such as under the sleeve.[455] Likewise, according to Chassidus and Kabala, the Tefillin is to remain covered throughout the time it is worn.[456] Furthermore, some people, based on Kabala, are accustomed to cover the bicep and Tefillin using their Tallis [or jacket] even upon putting on the Tefillin Shel Yad [upon saying the blessing], as stated below. The custom of the Rebbe Rashab was to cover the Tefillin Shel Yad with his sleeve, and he would do so even prior to putting on the Shel Rosh.[457] So was also done by other Gedolei Yisrael, to immediately cover the Shel Yad, prior to wearing the Shel Rosh.[458] The Rebbe’s was often witnessed to have his Shel Yad covered with his sleeve, although on occasion, it was seen to be uncovered.[459] Practically, the widespread Chabad custom of previous generations was to be particular to always cover the Shel Yad[460], although today, for some reason, some Chassidim are particular in this while others are not.[461] It is however a widespread Chabad custom to cover the Shel Yad while saying the blessing, as brought next.]

Covering the Tefillin Shel Yad during the blessing:[462] Based on Kabala, the Tefillin Shel Yad is to be covered using the Tallis [or jacket] upon putting it on [from prior to saying the blessing of Lehaniach Tefillin, until its conclusion[463]].[464] [Practically, so is the widespread Chabad custom.]

If the Tefillin is being worn on a bandage or cast: Whenever the Tefillin are being worn over a bandage or cast, due to lack of choice, the Tefillin are required to be covered. See Halacha 14 for the full details of this matter!

Summary: According to the final ruling in Halacha, there is no need to be particular that the Shel Yad remains covered, and one can choose to wear it either revealed, with the sleeve rolled up above it, or concealed under his sleeve. However, based on Chassidus and Kabala, the Shel Yad is to be covered upon saying the blessing, and remain covered throughout the time it is worn. Practically, the widespread Chabad custom of previous times was to cover the Tefillin Shel Yad with the sleeve, and so was the custom of the Rebbe Rashab, and so is the custom of many Chassidim even today. Others, however, are not particular today to cover the Shel Yad with the sleeve, perhaps due to the fact the Shel Yad is in any event covered by the box. Nonetheless, those who do not wear the box over the Shel Yad, are to be particular to cover it with the sleeve, based on the Chassidic custom. Covering during the blessing: Based on Kabala, the Tefillin Shel Yad is to be covered upon saying the blessing, and so is the widespread Chabad custom.   Q&A When is one to cover the Shel Yad, before or after putting on the Shel Rosh? The Rebbe Rashab was particular to cover the Shel Yad before putting on the Shel Rosh[465], and so was also done by other Gedolei Yisrael.[466] The Rebbe was witnessed to put on the plastic box prior to the Shel Rosh, possibly due to this reason.[467]

Covering the Shel Yad with the protective box:[468] It is the accepted practice today that when one purchases a Tefillin Shel Yad it comes with a protective plastic covering. The purpose of this covering is to prevent the corners of the Tefillin from getting damaged.[469] Being that the Tefillin Shel Yad sits on the bicep under the clothing, which can damage its shape, therefore the custom became to cover it as a protection. Indeed, even in previous times, most were accustomed to cover it with a leather covering for this reason, while only in a minority of places were they not accustomed to cover it at all.[470] Should one leave this box on while wearing the Tefillin?[471] Some Poskim[472] rule that one is to remove the box from the Tefillin Shel Yad prior to wearing it, and only put it back on when returning it to the case.[473] This was likewise the custom of the Rebbe Rashab and Rebbe Rayatz.[474] The majority of Poskim[475], however, rule that one may continue to wear this box on the Tefillin even while wearing the Tefillin, and so is the widespread custom of the world, as well as the Chabad custom.[476] This was likewise the custom of the Rebbe.[477] It is due to this reason that the cover is made with a hole on top, in order so the top of the Tefillin remains uncovered, and help satisfy the first opinion.[478] The boxes are also made with a corner hole to allow the Yud of the Tefillin to touch the Bayis while it is worn.[479]    Should one leave this box on while saying the blessing on the Tefillin? The Poskim[480] rule that [even those accustomed to leave the box on the Tefillin Shel Yad throughout the Davening, as stated above] are to remove the box from the Tefillin Shel Yad prior to saying the blessing and wrapping it. This is likewise the Chabad custom.[481] Some Poskim[482] rule that one is to only put it back onto the Bayis after putting on the Shel Rosh.[483] Many, however, are accustomed to putting it back on immediately after finishing the wrapping of the Shel Yad, prior to putting on the Shel Rosh.[484] This was likewise the custom of the Rebbe.[485] [Many, however, are unaware of the above, and are not accustomed to remove the plastic box at all, and recite the blessing and wrap it while it is on, and those who do so have upon him to rely.[486]]   Should one be careful to remove the box from the Tefillin of Rabbeinu Tam prior to putting it on? Yes. One is to be careful to remove the box from the Tefillin of Rabbeinu Tam, prior to putting them on, even though a blessing is not recited.[487]   What is the law if the box became stuck to the Bayis and cannot be removed?[488] Possibly, in such a case the Tefillin is considered invalid until the box is removed. If necessary, it should be brought to a Sofer or Batim maker to have it removed.

 B. Covering the Tefillin Shel Rosh?[489]

It is proper for the Tefillin Shel Rosh to remain revealed and in public view.[490] Therefore, one is to beware not to fully cover the Tefillin Shel Rosh with the Tallis Gadol, and rather it is to remain [at least] slightly revealed.[491] [However, the Mekubalim[492] write that the head Tefillin is to be completely covered by the Tallis Gadol during Davening. However, the Poskim[493] rule that one is not to completely cover the head Tefillin, and so is the ruling of Admur.[494] Some[495] explain that the Tallis is to cover the head Tefillin like a tent. The Rebbe was not accustomed to cover the head Tefillin at all with the Tallis, as seen for example in this picture below.]

If the Tefillin is being worn on a bandage or cast: Whenever the Tefillin are being worn over a bandage or cast, due to lack of choice, the Tefillin are required to be covered. See Halacha 14 for the full details of this matter!

Revealing head Tefillin in front of one’s Rebbe: See C!

Covering during blessing: Some Poskim[496] write that although the Tefillin Shel Rosh is not to be covered while worn, it is to be put on under the covering of one’s Tallis.[497] Revealing the Daled of the Shel Rosh: Some Poskim[498] write it is proper that also the knot of the Daled in the back of the head be revealed. Practically, however, this is not the widespread custom.[499] [Possibly, a momentary revelation of the Daled prior to covering the head with the Tallis, and after removing it from one’s head prior to taking off the Tefillin, suffices.]

C. Revealing head Tefillin in front of one’s Rebbe:[500]

Not during Davening-Wears Tefillin all day:[501] A student who is in front of his [main[502]] Rebbe, and is accustomed to wear his Tefillin throughout the day, may not leave his Tefillin Shel Rosh revealed in front of him during times outside of Davening.[503]

During Davening:[504] During times of Davening, Kerias Shema and Tefila, a student who is in front of his Rebbe may leave his Tefillin Shel Rosh revealed even if he is accustomed to wear Tefillin throughout the day.[505] [Seemingly, the same applies for the moments directly before and after Davening, when people are accustomed to still wear their Tefillin, that the student is not required to cover his Tefillin Shel Rosh. However, if one is accustomed to join a Shiur by his main Rebbe while still wearing Tefillin, then seemingly, the Shel Rosh should be covered. Vetzaruch Iyun!]

 12. Ensuring that the black side of the straps face up:[506]

Certain areas of the straps of the Tefillin [as will be explained next] are required to rest with their black side facing out.[507] The straps are not to be turned over [onto their white side in these areas], neither by the Tefillin Shel Yad nor by the Tefillin Shel Rosh. [If the straps in these areas were turned over throughout the wearing, then one does not fulfill his obligation of wearing Tefillin, and is required to wear it again. Likewise, if this was discovered in middle of the prayers that the straps were turned over from the time that they were put on, then a blessing is to be repeated. See Q&A!]

What part of the straps is the above requirement relevant to?[508] It is only necessary to be careful that the straps do not turn over [from showing their black side to showing their white side] by the straps of the Shel Rosh that surround the head [and are used to fasten the Bayis to it] and by the strap of the Shel Yad that surrounds the bicep a single time. However, whatever is bound afterwards [onto the bicep and arm], and likewise whatever dangles in front of him from the strap of the Tefillin Shel Rosh, there is no need to be particular about it at all that it does not turn over being that [these parts of the straps] are not from the main part of the Mitzvah [of Tefillin]. [Some Poskim[509] rule that likewise the three straps that are wrapped on the finger, are not to be allowed to turn over. Furthermore, it is proper due to the beauty/Noiy of the Mitzvah, to make sure that all the straps have their black side facing up, and to turn them back over if necessary.[510]]

The Tikkun needed to be done if the above area of the strap turns over:[511] If [the above-mentioned area of the strap by the bicep, and on the head[512]] turned over accidentally, it is an act of piety to fast [or redeem the fast with charity[513]].[514] [Practically, today we are no longer accustomed to fast and rather redeem it with charity.[515]]

 

Summary: The entire strap which surrounds the head by the Tefillin Shel Rosh and the first strap that surrounds the bicep by the Tefillin Shel Yad must rest with its black side facing up. Some have a custom to fast if this area turns over. However, it is not necessary for the strap that dangles by the chest, and the strap that is wrapped around the arm, to remain with their black side up. However, one should be particular that the three straps that are wrapped on the finger, have their black side facing up. Likewise, it is proper due to the beauty of the Mitzvah, to make sure that all the straps have their black side facing up, and to turn them back over if necessary. Q&A If one sees that someone’s Shel Rosh straps turned over, is one to mention it to him? As stated above, there is no requirement for the straps that dangle in front of the chest to have their black side face up and hence certainly there is no need to mention this to somebody. The only time that mention needs to be made is if the straps by the head, or the first strap that wraps around the bicep, is turned over. Nonetheless, it is a widespread custom of the world to make sure that even the straps that dangle in front of the chest have their black side facing up and to make mention of this if one sees another person strap’s turned over. This is done due to Noiy Mitzvah, as explained above.   If the strap by the bicep or head was turned over, does one fulfill his obligation and must have blessing be repeated?[516]  If the straps by the bicep or head was turned over throughout the wearing, then one does not fulfill his obligation of wearing Tefillin, and is required to wear it again with a blessing.[517] Likewise, if this was discovered in middle of the prayers that the straps were turned over from the time that they were put on, then a blessing is to be repeated. Nevertheless, if this occurred only later on, after the straps were worn properly, then the custom is not to repeat the blessing.[518] If the straps of one’s Tefillin are black on both sides must he nevertheless be careful that the strap does not turn over?[519] Yes, he is to beware even in such a case that the strap does not turn over, and that the black shiny side is facing up.

 13. The law of Chatzitza-The law if there are intervening substances between the Tefillin and skin:[520]

 A. The General Law:[521]

The dispute: Some Poskim[522] rule that one is required to make sure that there are no intervening substances between the Tefillin and one’s skin [as if there is an intervening substance the wearing of the Tefillin is invalid].[523] This applies to both the Tefillin Shel Yad and likewise to the Tefillin Shel Rosh, that one needs to be aware that there is no intervening substance between the Tefillin and his hair. [This applies only to those areas of the Tefillin brought in Halacha B!] It is due to this reason that some are accustomed to wash the area of hair where the Tefillin rests, as will be explained in D. Other Poskim[524], however, rule that there is no need at all to beware that there not be an intervening substance between the Tefillin and one’s skin or hair [and the wearing of the Tefillin is valid even in such a case].

The final ruling:[525] The final Halachic ruling is not like the latter opinion [and hence one must beware that there are no intervening substances between the Tefillin and his skin or hair]. Nonetheless, in certain cases to be mentioned, one may rely on the lenient opinion and wear the Tefillin on an intervening substance. 

Q&A What is the law if after removing the Tefillin one realized that he had a Chatzitza between his Tefillin and skin/hair, must he re-wear the Tefillin and is a blessing to be said? Ø  Example: After removing the Tefillin he realized that there was a sticker stuck under his Bayis, or that his sleeve or Yarmulka was stuck under the Bayis. In the event that there was a Chatzitza in-between the Tefillin and one’s skin, it is disputed as to whether the Mitzvah was fulfilled, as stated above. Practically, we rule like the stringent opinion that an intervening substance invalidates the Mitzvah and hence one is to re-wear the Tefillin. Since the Tefillin was removed without intent to re-wear and is now being re-worn due to the discovery, therefore the blessing is also to be repeated.[526] What is one to do if while wearing the Tefillin one realized that there is a Chatzitza under it? Ø  Example: During Davening one realized that his sleeve or Yarmulka was stuck under the Bayis or straps, or that he had put it on while it was inside its case. In such a case he is to remove the remove the Chatzitza. There is no need to remove and then replace the Tefillin, if one can simply slip the Chatziza from under.[527] Likewise, due to the above mention dispute, a blessing is not to be repeated upon removing the Chatzitza, although he is to try to hear the blessing from another.[528]

 B. The areas that may not contain a Chatzitza?[529]

One is required to make sure that there are no intervening substances between the Bayis of the Shel Yad and where it rests on the skin of the bicep, nor between the Bayis of the Shel Rosh and the hair that it rests on by the head.[530] Likewise, there may not be any intervening substances under the straps, throughout the entire area where the straps rest on the head, as well by the area of the skin where the tying [of the Shel Yad] takes place, which is the area of the bicep where the first strap of the Shel Yad is wrapped.[531] [It is implied there may not have any intervening substances of any amount under these areas, and if one does then it is invalid.[532] However, by the other areas that the strap is wrapped, such as under the area of the strap that is wrapped around the forearm and hand, or even the additional straps wrapped around the bicep, there is no disqualification if there are intervening substances present.[533] Nonetheless, some Poskim[534] rule that one is not to have an intervening substance under any of the first few straps that are wrapped around the bicep and arm, and hence those accustomed to make a Shin by the bicep are not to have any Chatzitza’s under these straps. Furthermore, some Poskim[535] rule that initially it is proper to be careful to not have any Chatzitza’s even under other areas of the straps, with exception to the straps of the head Tefillin which dangle by the chest, that they may dangle over the clothing. Likewise, one is to initially avoid having a Chatzitza by the area of the fingers that the straps surround.[536]] 

Summary: The following areas may not have any intervening substances: 1. Under the Bayis of the Shel Yad. 2. Under the first circumference of strap which tightens the Bayis onto one’s bicep. 3. Under the Bayis of the Shel Rosh. 4. Under the straps which fasten the Shel Rosh onto one’s skull. The following areas may contain intervening substances, although it is initially proper to be stringent and remove them: The additional straps wrapped around the bicep. The straps wrapped around the forearm. The straps wrapped around the finger. May one have a Chatzitza under the edges of the Ketzitza and Mabarta of the Bayis? Some Poskim[537] question whether the area under the Mabarta is invalidated with a Chatzitza. Likewise, some Poskim[538] rule that the area under the Titura is not invalidated with a Chatzitza. Practically, one is to initially be stringent in this matter.[539] May one wear a watch on his wrist and wrap the Tefillin over it?[540] From the letter of the law, it is permitted to have a Chatzitza under the areas of the straps that are on the arm, and hence it is permitted to wrap the straps over a watch that one is wearing. [Accordingly, there is no requirement by Mivtzaim to make sure that the person removes his watch.] Nonetheless, it is initially proper to be stringent to remove the watch in order not to have a Chatzitza even under the straps. May one wear a ring on his finger and wrap the Tefillin over it?[541] From the letter of the law, it is permitted to do so although the custom is to remove it. Must one remove a bandage from his forearm or finger when putting on Tefillin?[542] No, as stated above, from the letter of the law there is no invalidation of Chatzitza by the hand or forearm. Furthermore, in such a case that he has an injury, there is no need even initially to remove it. Cleaning the straps, and making sure its clean of dirt and the like:[543] Although there was no invalidation of Chatzitza under the straps that are wrapped around the forearm and hand, nevertheless out of respect for the mitzvah one is to make sure that the straps are clean and look beautiful. May one write his name and phone number under the straps of the Tefillin just in case they get lost?[544] Some Poskim write that if there is a real worry that it may get stolen or lost, then one may write the identification information under the very end of the strap. Otherwise, however, one is never to write anything under the straps.

 C. What is considered a Chatzitza?[545]

 [Any substance[546], including even] a spec of dirt, or dead lice[547], is considered a Chatzitza, an invalid intervening substance [by both the Shel Yad and Shel Rosh]. [This applies irrelevant of the size of the substance and applies even if one is not particular against the substance being there [i.e. Miut Sheiyno Makpid].[548] Likewise, initially one is to beware not to have an intervening substance even if it is made of leather, such as the straps, or is worn on the skin for beauty purposes, as explained in the Q&A.]

Summary [includes Q&A]: List of items that are considered a Chatzitza under the invalidating areas explained in B: *Important note: The above substances are considered a Chatzitza even if they are very small and are only found under a small minority of the invalidating area. Dirt Dead lice Sticker Bandage Sleeve under the Bayis or first straps of bicep Yarmulka under the Bayis or straps of Shel Rosh Dry blood Wig   List of items that are under dispute if considered a Chatzitza and is hence initially to be avoided: Live lice. Leather, such as the leather straps of the Tefillin being stuck under the Bayis or other straps. Hair, such as cut hair strands, or long hair of the head, or long Peiyos. Large amount of dandruff. Water and sweat.   List of items that are not considered a Chatzitza at all: Ink color that is on the skin but has no substance. Tattoo. Artificial hair   Q&A May the front part of the Tefillin hover in the air over the skin, or must it actually touch the skin?[549] Some Poskim[550] question whether the bottom surface of the Tefillin must be entirely touching the skin/hair, as opposed to hovering over it in the air. Practically, there is no requirement for the entire surface area of the bottom of the Tefillin to rest directly on the hair/skin and be actually touching it. Accordingly, that which commonly occurs that the front of the Titura of the Tefillin Shel Rosh, and the times even of the Tefillin Shel Yad is hovering over the skin rather than sitting directly on it, does not pose any Halachic issue. Furthermore, it is valid even if the majority of the bottom surface of the Tefillin is hovering over the hair and only a small part is actually touching it.[551] Nonetheless, it remains forbidden for there to be an intervening substance between the hair and the part of the Tefillin that is hovering over it.    Does Min Bemino pose an issue of Chatzitza by Tefillin? Meaning, is leather, or parts of the strap which intervene between the skin and an upper strap or Bayis, considered an interval?[552] Ø  Example 1: One noticed upon removing the Tefillin, that the strap that dangles in front of his chest got tangled under the straps of the Tefillin Shel Rosh that is on his head or under the Bayis of the head or arm Tefillin. Must he re-wear the Tefillin? Ø  Example 2: May the straps of the Tefillin that are wrapped around the arm touch each other or overlap? Ø  Example 3: May one wear Tefillin over a leather jacket? We never apply the rule of Chatzitza by Min Bemino, which is two items of the same species.[553] The same applies regarding Tefillin.[554] Accordingly, leather should not be viewed as a Chatzitza between the straps/Tefillin and the skin.[555] Nonetheless, some Poskim[556] are stringent and rule that by Tefillin even Min Bemino is a Chatzitza. [Practically, one is to initially be careful to avoid having the straps intervene between the Tefillin and the skin.[557] Regarding Bedieved, as brought in example 1, one is not required to re-wear the Tefillin, although it is proper to do so. In the above case of example 2, there is no invalidation with the straps touching each other, or overlapping, although practically the custom is to be stringent.[558] Regarding example 3, certainly one is not to wear the Tefillin over a leather jacket.]     Does Noiy pose an issue of Chatzitza by Tefillin? Meaning, do substances worn on the skin or hair for purposes of beauty serve as an invalidating interval? In general, we never apply the rule of Chatzitza by Noiy, which are matters that are on the surface for beauty purposes.[559] Accordingly, matters which beautify the skin should not be considered a Chatzitza, and thus there is no issue with putting powder in one’s hair, or dyeing it, for beauty purposes.[560]  Nonetheless, practically, this is to be avoided.[561]   Is dandruff considered an invalidating intervening substance?[562] No, as it is the natural part of the scalp, and people are not usually particular about it.[563] However, if there is an abundance of dandruff to the point that people are particular about, then it should preferably be washed off prior to wearing Tefillin.   Are lice considered an invalidating intervening substance? A dead louse is considered an invalidating intervening substance, as stated above in the Halacha. This implies that live lice are not considered to be an invalidating substance. Nonetheless, it is proper to initially be careful to not have any lice intervene between the Tefillin and one’s hair, even if it is alive.[564]    Is water considered an invalidating intervening substance? Some Poskim[565] rule that water can be considered an invalidating intervening substance, and is hence to be dried from the arm and head prior to putting on the Tefillin.[566] Other Poskim[567], however, rule that it is not considered an intervening substance, and hence it is not customary to be particular to dry the hair prior to putting on Tefillin.   Is sweat considered an invalidating intervening substance? Some Poskim[568] rule that sweat can be considered an invalidating intervening substance, and is hence to be dried from the hair or arm prior to putting on the Tefillin. Nonetheless, this only refers to an abundance of sweat, while a small amount of sweat is not considered relevant, and does not act as an intervening substance. Likewise, if one began sweating after the Tefillin was already put on, it is not considered an issue.   Are strands of cut hair considered an invalidating intervening substance?[569] Strands of cut hair can be considered an invalidating intervening substance, and is hence to be washed off the head and body prior to putting on the Tefillin. Accordingly, after a haircut one is to be especially careful to wash his head properly. Likewise, one who has thin hair which falls from his scalp daily, is to brush his hair prior to putting on Tefillin, or always keep a short haircut. Nevertheless, Bedieved, if there were strands of cut hair under his Tefillin, it is valid.[570]       Are Peiyos considered an invalidating intervening substance? May one with long Peiyos tuck it under the area where his head Tefillin rests on the head?[571] This is not to be done, as stated above that hair can possibly be considered an intervening substance.   Is long hair considered a Chatzitza [invalidating intervening substance] by the Tefillin Shel Rosh? May one wear Tefillin over a ponytail, or pompadour hairstyle?[572] Having long hair in the form of ponytails or pompadour hairstyles, aside from being possibly forbidden due to it transgressing the Jewish dress code[573], also contains a prohibition in relation to the laws of Tefillin, as it is a Chatzitza [i.e. an invalidating intervening substance] between the skull and the Tefillin.[574] Likewise it prevents the Tefillin from being fastened properly onto the head.[575] Nonetheless, unfortunately some, including Yeshiva Bochurim, ignore the above and have pompadour hairstyles onto which they lay their Tefillin.[576] The Gedolei Haposkim have adamantly protested this behavior.[577] Some Poskim[578], however, have learnt merit that Bedieved it does not nullify the Mitzvah. Practically, one is not to have long hair due to the reasons stated above, and is the periodically get haircuts due to this reason. [One who does have long hair that can be a Chatzitza is never to say a blessing over wearing the Tefillin Shel Rosh, even if he spoke in between.]     Is a sticker or bandage considered a Chatzitza? Yes. One who has the sticker on his arm is to remove it prior to putting on Tefillin. Regarding bandages over an injury, see Halacha 14!   Is ink considered a Chatzitza?[579] The color of ink on the skin is not considered a Chatzitza so long as it does not have any actual substance to it and is just a color that has become absorbed into the skin. However, if the ink contains substance and can be peeled off, then it is considered a Chatzitza and must be removed. [Furthermore, even in the case that the ink has no substance, it is proper to clean it from one’s skin out of respect for the Mitzvah.[580]]   Is a tattoo considered a Chatzitza?[581]  No, a tattoo is ink that is engraved into the skin and hence is not considered an Intervening substance , as stated in the previous Q&A.[582]   May one place hand tefillin over a scab? This matter requires further analysis.[583]   May one place Tefillin over dry blood?[584] No, dry blood is considered a Chatzitza, and is hence to be washed off.   Removing Chatzitza’s from the bottom surface of the Tefillin:[585] One is to beware that the bottom surface area of the Tefillin is clear of any Chatzitza, such as stickers paint or ink that has substance, or dirt.   What is the law if after taking off the Tefillin one realized that it had a sticker under it?[586] In such a case one is to re-wear the Tefillin [with a blessing].   May one wear Tefillin on artificial hair, such as a wig? A wig is considered a Chatzitza and is hence invalid to have Tefillin placed on it.[587] Nonetheless, if one is embarrassed to enter into the public without the wig then he may remove the wig and wear the Tefillin in private, and put the wig back on when he comes out for Davening. Artificial hair which has become permanently part of one’s head is not considered a Chatzitza.[588]

Affirming that the sleeve and Yarmulke do not intervene: One of the most common forms of Chatzitza that occurs is that the sleeve of the arm accidentally gets caught up under the Bayis or straps, and the Yarmulka gets caught under the Bayis or straps of the head. One is hence to take extra care about putting on his Tefillin that the sleeve and Yarmulke or not in the way under the Tefillin.

 

 D. Washing the skin so it is free of any intervening substances:[589]

Based on the stringent opinion above, some are accustomed to wash the area of the head where the Tefillin Shel Rosh rests [in order so it is free of any dirt or lice]. This includes the entire area that the straps [and Bayis] rest on the head, as well as the area of the skin where the tying [of the Shel Yad] takes place, which is the area of the bicep where the first wrapping of the Shel Yad takes place.[590] 

 14. How to wear the Tefillin if one has a cast or bandage on the arm or head?[591]

 A. Head bandage:[592]

A man who is prone to secretions from his head and is thus unable to uncover his head due to worry that the cold will damage him, is allowed to wear the Tefillin Shel Rosh on a thin hat which is approximated to his head. In such a case, he is not to say a blessing over the wearing of the Tefillin Shel Rosh [even if he follows the Ashkenazi custom to always recite a blessing over the Shel Rosh, or spoke between the wearing of the Tefillin Shel Yad and Shel Rosh].[593] This allowance, however, only applies [in a great case of duress[594]] if he would be absolutely unable to wear the Tefillin Shel Rosh if we do not allow him to wear it over the hat [otherwise he is required to remove it for the sake of wearing the Tefillin]. [The same applies regarding one who has a bandage on his head, that if he absolutely cannot remove the bandage due to the injury, then he may put on the Tefillin Shel Rosh over the bandage, but without a blessing.] 

Wearing over thick hat:[595] The above allowance only applies to wearing the Tefillin over a thin hat, however, to wear it over a thick hat is forbidden.[596] [Likewise, to wear it over any item in a way that one cannot make it parallel to the valid area, is forbidden. Accordingly, if one cannot wear it above the forehead as normally done it is forbidden for it to be worn on the side of the head or the back of the head.]

Covering the Tefillin:[597] Even one who [is permitted to] wear the Tefillin Shel Rosh over a thin hat [in the circumstances explained above] is nevertheless required to cover the Tefillin Shel Rosh, in order so the onlookers do not learn from him to wear the Tefillin over an intervening substance even if it is not a great case of duress.[598] 

Q&A What is the law if the bandage is only on a small area of the head?[599] As stated above in the previous Halacha, a Chatzitza is invalid even if it is only found under a small area of the Bayis[600] of the Tefillin, or under the straps surrounding the head. Accordingly, it is forbidden to put on the Tefillin Shel Rosh with a blessing if there is a bandage found in any of these areas and cannot be moved to the side, and there is no room on the head to put on the Tefillin away from the bandage. [For example, if one has a small bandage in the very front of the head where the Tefillin Shel Rosh usually lies, then one may wear the Tefillin behind the bandage with a blessing, being that the Sages state that there is room for two sets of Tefillin Shel Rosh on the head.] Nonetheless, some Poskim[601] rule that if the bandage is only found under the straps and not under the actual Bayis, then it may be worn with a blessing. Practically, a blessing is not to be recited.[602]

 B. Arm cast or bandage:[603]

Injury does not take up entire bicep area:[604] If a person has an injury in the area that he normally puts on his Tefillin Shel Yad, he is to nevertheless wear the Tefillin Shel Yad on another area of the bicep which is not injured, being that there is enough room on the bicep for a person to put on two pairs of Tefillin Shel Yad. [If the entire first half of the bicep is covered by the cast or bandage, then it is to be worn on the upper half of the bicep without a blessing.[605] Nevertheless, if he is in great pain in the area then he’s exempt from wearing it even if there is empty space by the bicep.[606]]

Injury takes up entire bicep area:[607] If the injury takes up the entire bicep area and the person is in pain to wear the Tefillin on top of the injury, then he is exempt from putting on the Tefillin Shel Yad.[608] Nonetheless, if possible, he should place a bandage on top of the injury and wear the Tefillin Shel Yad on top of the bandage without saying a blessing, or wear it on top of his sleeve without saying a blessing.[609] [However, a blessing is recited over the Tefillin Shel Rosh.[610] The above, however, only applies if he is unable to remove the bandage from the bicep even momentarily, or cannot have any other item directly touch the skin. If, however, under doctor’s orders, it can be removed momentarily and have the Tefillin rest on it, then he is obligated to do so and wear the Tefillin on his skin for those moments, even if he needs to wear it over his sleeve or bandage for the duration of Davening.[611]]

Covering the Tefillin:[612] One who is wearing his Tefillin Shel Yad over his sleeve, or over a bandage, due to an injury, must beware to cover the Tefillin Shel Yad so it is not revealed.[613]

Summary [includes Q&A]: Cast or bandage covering bicep: If one has a cast or bandage on his bicep, then he is to wrap the Tefillin over the cast/bandage without a blessing, and cover the hand Tefillin with his clothing. [However, upon placing the head Tefillin the blessing of Al Mitzvas Tefillin is to be said.] If doing so is not possible, then he is exempt from donning the hand Tefillin. Cast not covering bicep: If the bandage/cast does not reach up to one’s bicep, then he is to wrap the Tefillin as usual over his bicep with a blessing and wrap the straps on top of the bandage or cast.   Q&A Should one wear the Tefillin on top of his bandage or cast that is on his bicep even if he is unable to cover it?[614] Seemingly, one who is unable to cover the Tefillin is not to wear it at all if it is being worn on top of a cast or bandage by the bicep.   What is the law if the bandage is only on a small area of the bicep?[615] As stated above in the previous Halacha, a Chatzitza is invalid even if it is only found under a small area of the Bayis[616] of the Tefillin, or under the first strap surrounding the bicep. Accordingly, it is forbidden to put on the Tefillin Shel Yad with a blessing if there is a bandage found in any of these areas and cannot be moved to the side, and there is no room on the bicep to put on the Tefillin above or below the bandage. [For example, if one has a small bandage in the very front of the bicep where the Tefillin Shel Yad usually lies, then one may wear the Tefillin behind the bandage with a blessing, being that the Sages state that there is room for two sets of Tefillin Shel Yad on the bicep. Furthermore, if necessary one can even wear the Tefillin on the upper half of his bicep, as explained above ] Nonetheless, some Poskim[617] rule that if the bandage is only found under the straps and not under the actual Bayis, then it may be worn with a blessing, even if found under the first strap. However, in such a case the Tefillin must be covered as stated above. Practically, a blessing is not to be recited if there is a bandage under any area of the Bayis or first strap.[618]   What is the law if one contains a cast by his bicep? This follows the same law as a bandage, and hence if one is able to wrap the Tefillin on top of the cast and then cover it, then he is to do so without a blessing.[619] Nonetheless, some Poskim[620] rule that one is never to wear Tefillin over a cast that is on the bicep, as it is similar to the law which prohibits one from wearing Tefillin over a hard hat on the head. Practically, we rule like the former opinion.   What is one to do if one has a bandage or cast on his hand or forearm but not on his bicep?[621] If one contains a bandage or cast on the hand or forearm, but not on his bicep, then he is to nevertheless wear the Tefillin regularly with a blessing, and simply wrap the straps on top of the bandage or cast.[622] There is no need to cover the straps with one’s sleeve or the like.[623]   If one cannot wear his Tefillin on his bicep due to a cast or bandage, is he to wear the Tefillin on the opposite arm?[624] Right-handed:[625] One who is right-handed and has a cast on his left bicep is not to wear the Tefillin on his right arm even if it means that he will not be able to wear the Tefillin Shel Yad at all. This certainly applies if he is able to wear the Tefillin on top of the cast and cover it, as stated above. In such a case he is to only wear the Tefillin Shel Rosh with a blessing.   Left-handed:[626] One who is left-handed and has a cast on his right bicep is not to wear the Tefillin on his left arm if he is able to wear the Tefillin on top of the cast and cover it, as stated above. However, if he is unable to wear the Tefillin Shel Yad at all on his right arm then in such a case he is to wear the Tefillin Shel Yad on his left arm without a blessing.   If one does not have a cast or bandage on his bicep but is in great pain in the area, must he wear the Tefillin on it?[627] If one is in great pain one his bicep, such as due to a burn, then he’s exempt from wearing the Tefillin.

Removing Chatzitzas [i.e. glue, ointment] from the area of bandage: One who is able to remove his bandage from over his bicep for the sake of putting on Tefillin, must make sure to also clean the area of the bicep well from any creams, pieces of cloth, glue, or other matters that contain the issue of Chatzitza. However, a mere discoloring of the skin as is common to occur with certain medicinal ointments is not considered a Chatzitza if it has no substance as explained in the previous Halacha.

 15. Hesech Hadaas-Prohibition to act in frivol manner, or remove one’s mind from the Tefillin/G-d:[628]

 A. The prohibition:[629]

It is forbidden for one to remove his mind from the Tefillin so long as they are on him, even for a mere moment.[630] [This term is referred to as Hesech Hadaas.]

B. The definition of Hesech Hadaas:[631]

Frivolous or lightheaded behavior or idle speech:[632] It is only considered Hesech Hadaas if one acts in a frivol or lightheaded manner while wearing the Tefillin.[633] [Likewise, it is considered Hesech Hadaas if one speaks of matters of no importance, known as Sicha Beteila.[634] Accordingly, it is forbidden to crack jokes, or speak of content that has no meaning and is simply being spoken for the sake of entertainment and enjoyment. Likewise, playing video games, or reading a typical secular novel or watching a movie while wearing Tefillin, would be completely forbidden. It goes without saying that it would be forbidden due to Hesech Hadaas to speak of forbidden matters such as gossip and slander, in addition to the severe prohibition of Lashon Hara. At times, before or after Davening while in conversation with an individual, one can slip a word or statement that is derogatory of another, and one is certainly to be careful about this especially while wearing Tefillin. See Q&A regarding the adherence to avoid speaking even permitted mundane speech while wearing Tefillin.]

Activities that use much mental energy:[635] It is also considered Hesech Hadaas if one troubles his mind on a matter that pertains to his bodily needs so much to the point that is heart and conscious mind is emptied  from fear of heaven due to his intense involvement.

Common basic activities:[636] When a person retains his fear [of G-d], and performs his necessary activities, then it is not viewed as Hesech Hadaas, even though he is involved in his work and occupation, and his mind is not on his actual Tefillin.[637] Nevertheless, it is a Mitzvah Min Hamuvchar to not remove one’s mind from the Tefillin at all [even during the above activities].[638] [Furthermore, in today’s times that the Tefillin is only worn for the sake of the Mitzvah, it is an act of Holiness to abstain from doing any mundane activity while wearing Tefillin.[639]]

Davening and learning Torah:[640] The above Mitzvah Min Hamuvchar to not remove one’s mind from the Tefillin at all, is with exception to when one is involved in Torah learning, and Davening Shemoneh Esrei, in which case there is no Hesech Hadaas [even if one removes his mind from the actual Tefillin]. [Nonetheless, it once occurred that a certain pious man was punished for having removed his mind from the Tefillin while saying Uva Letziyon with intense concentration and the Arizal had to elevate his soul in Heaven. All the more so is the prohibition severe if one doesn’t concentrate neither on his prayer or Tefillin.[641] Due to the above, some were accustomed to write on the top of each page of the Siddur the words “Kavanas Tefillin,” as a reminder to concentrate on the Tefillin.[642]]

Eating: See Chapter 5 Halacha 7!

Sleeping: See Chapter 5 Halacha 8!

Summary: It is permitted for one to do mundane work while wearing Tefillin so long as his mind retains fear of heaven. Only activities that causes one to forget fear of heaven, such as frivol or lightheaded behavior, or actions that require intense mental concentration, are forbidden to be done while wearing Tefillin. Nevertheless, it is a Mitzvah Min Hamuvchar to not remove one’s mind from the Tefillin at all even while performing permissible activities. [Furthermore, it is an act of Holiness to abstain from doing any mundane activity while wearing Tefillin.]   Examples of permitted actions: · Actions that require only light mental concentration. · Purposeful mundane speech [i.e. Business related and the like] · Light housework · Preparing breakfast · Computer work · Answering emails and phone calls [See Q&A] · Text messaging [see Q&A] Examples of forbidden actions: · Actions that require intense mental concentration. · Idle speech · Forbidden speech [i.e. Lashon Hara] · Crack jokes · Watch a movie. · Play video games · Read novel · Arguing or fighting with an individual · Anger:[643] It is forbidden to get angry especially while wearing Tefillin. · Depression:[644] It is forbidden to wear Tefillin while one is in a great state of depression and broken heartedness. · Safrus: Some Poskim[645] rule that one may not write Safrus, or check a Sefer Torah or other Stam while wearing Tefillin. Other Poskim[646], however, rule that it is permitted to wear Tefillin upon doing so, and so is the final ruling.   Talking while wearing Tefillin: From the letter of the law, it is permitted to speak of meaningful mundane matters, and certainly of Torah related matters, while wearing Tefillin, so long as one does not speak any idle or forbidden talk, as explained above. Thus, it is permitted to speak of meaningful politics, elections, one’s business and work, and other matters while wearing Tefillin. Nevertheless, Gedolei Yisrael have warned against people speaking any mundane speech while wearing Tefillin, and to only speak of matters related to Torah and fear of Heaven while wearing Tefillin.[647] In the words of the Kitzur Shulchan Aruch:[648] “Whoever is careful in the Mitzvah of Tefillin to treat them with holiness not to speak idle words and mundane speech while wearing them, receives reward to live a long life, and is guaranteed a portion in the World to Come.” Furthermore, some are accustomed to avoiding speaking upon wearing the Rashi Tefillin until they wear the Tefillin of Rabbeinu Tam in order to not make an interval between the blessing of the Rashi Tefillin and that of Rabbeinu Tam. See Chapter 4 Halacha 4B! May one read the news while wearing Tefillin? From the letter of the law, it is permitted to read meaningful news while wearing Tefillin [i.e. economics; business; politics; law; safety; health], so long as one does not read anything of idle or forbidden discussion [i.e. comics, entertainment section, etc]. Nevertheless, it is best not to read any news while wearing Tefillin, as stated in the previous Q&A regarding mundane speech. May one read emails, or read and answer text messages, while wearing Tefillin? This follows the same law as the previous Q&A.

 16. Touching the Tefillin during Davening and to prevent Hesech Hadaas:[649]

A person is [Rabbinically[650]] obligated to touch his Tefillin [Shel Yad and Tefillin Shel Rosh] at all times.[651] This means that he is obligated to touch them each time that he remembers them.[652] [Nevertheless, it is a Mitzvah Min Hamuvchar to touch them at all times, even when one’s mind is still on the Tefillin.[653] The above obligation of touching the Tefillin refers to when they are being worn outside of Davening or learning. However, if worn during Davening or learning, it is explained next.]

Touching during Davening and Torah learning:[654] One is not obligated to touch the Tefillin while [learning Torah or[655]] Davening [Shemoneh Esrei[656]].[657] Nevertheless, it is best for one to touch them [even during Davening and Torah learning] in order so his mind be actually on them, which is a Mitzvah Min Hamuvchar.[658] [Thus, each time one remembers the Tefillin he is to touch them.[659]]

Which Tefillin to touch first?[660] One is to first touch the Tefillin Shel Yad and then the Shel Rosh.[661]

When to touch the Tefillin in Davening?[662] It is a nice custom to touch the Tefillin whenever he remembers their Mitzvah in Kerias Shema.[663] Thus, he is to touch the Shel Yad upon reciting the words Ukshartem Leos Al Yadecha, and touch the Shel Rosh upon reciting the words Vehayu Letotafos Bein Einech.[664] [This is done in both paragraphs of Shema, and by both Tefillin of Rashi and Rabbeinu Tam.] See Q&A for the remaining areas in Davening that the Tefillin is touched!

Summary: When performing mundane activity while wearing Tefillin, one is obligated to touch the Tefillin each time one remembers them. Furthermore, it is proper to touch them periodically even if one’s mind is still conscious of them while doing his work. However, one is not obligated to touch the Tefillin while learning Torah or Davening Shemoneh Esrei, although it is proper to do so each time that one remembers them. Whenever one touches the Tefillin he is to first touch the Tefillin Shel Yad and then the Shel Rosh. The parts of Davening in which the Tefillin is customarily touched:[665] The widespread custom, including the Chabad custom, is to touch the Tefillin, first the Yad and then the Rosh, by all the following areas: 1. Poseiach Es Yadecha:[666] The custom is to touch the Tefillin upon saying the words of Poseiach Es Yadecha [in Pesukei Dezimra and Uva Letziyon].[667] One is to touch the Tefillin Shel Yad upon saying the words Poseiach Es Yadecha and to touch the Tefillin Shel Rosh upon saying the words Umasbia Lechol Chaiy Ratzon. This is the Chabad custom.[668] Some, however, are accustomed to touch the Tefillin with the straps and not directly with their hands.[669] 2. Yotzer Or Uvorei Choshech:[670] The custom is to touch the Tefillin Shel Yad upon saying the words Yotzer Or.[671] Some Poskim[672] rule that one is to also touch the Tefillin Shel Rosh by the words Uborei Choshech, and so is the Chabad custom.[673] However, some Poskim[674] rule that one is not to touch the Tefillin Shel Rosh upon saying the words Uborei Choshech, and rather it is to be touched before Shemoneh Esrei. 3. Ukshartem Leos Al Yadecha Vehayu Letotafos Bein Einecha:[675] The custom is to touch the Tefillin Shel Yad upon saying the words Ukshartem Leos Al Yadecha, and to touch the Tefillin Shel Rosh upon saying the words Vehayu Letotafos Bein Einecha. [This is done in both paragraphs of Shema, and by both Tefillin of Rashi and Rabbeinu Tam.] 4. End of Uva Letziyon:[676] Some are accustomed to touch the Tefillin upon saying the words “Leman Lo Niga Barik..” [The custom of the Rebbe was to touch the Tefillin upon saying the words “Shenishmor Chukecha Baolam Hazeh.”] 5. Parshas Kadesh and Vehayah Ki Yiviacha:[677] The custom is to touch the Tefillin Shel Yad upon saying the words “Vehaya Lecha Leos Al Yadecha,” and to touch the Tefillin Shel Rosh upon saying the words “Ulizikaron Bein Eiynecha.” Other customs [Not Chabad]: · Ozer Yisrael Begevura and Besifara:[678] Many are accustomed to touch the Tefillin Shel Yad and then kiss the hand upon saying the morning blessing of Ozer Yisrael Begevura, and touch the Tefillin Shel Rosh upon saying the blessing of Oter Yisrael Besifara. · Yismachu Hashamayim Visagel Ha’aretz:[679] Some are accustomed to touch the Tefillin upon saying the words of Yismachu Hashamayim Visagel Ha’aretz in Hodu and Yehi Kavod. · Before Shemoneh Esrei:[680] Some are accustomed to touch the Tefillin, upon saying the words Adniy Sefasaiy Tiftach. Kissing the hand?[681] After touching the Tefillin, it is customary to kiss the hand which touched them in order to express one’s belovedness of the Mitzvah. This was likewise the custom of the Rebbe. Using the straps of the Tefillin versus the hands to touch them: Some are accustomed to use the straps of the Tefillin [or Tallis] to touch the Tefillin, and do not use their fingers.[682] Practically, however, the widespread worldly custom is to touch the Tefillin with one’s fingers.[683] Likewise, the Rebbe’s custom was to use his fingers to kiss the Tefillin.   Is one to touch his Tefillin also in middle of Shemoneh Esrei, upon remembering them? Some Poskim[684] rule that one is not to touch the Tefillin upon remembering them during Shemoneh Esrei. However, from Admur it is implied that they are to be touched even during Shemoneh Esrei, while remembering them.[685]

 17. Chalitzas HaTefillin-Removing the Tefillin:[686]

 A. No blessing:[687]

One is not to recite a blessing upon removing the Tefillin.[688] This applies even if the Tefillin are being removed on Erev Shabbos [before sunset[689], which is with the approach of] Bein Hashamshos, in which case he is obligated to remove them.[690] It goes without saying that when it is removed during the weekday close to sunset, that a blessing is not to be recited on its removal.[691]

 B. The order in removing the Tefillin:

Which is first-Shel Yad or Shel Rosh?[692] When one removes the Tefillin, the head Tefillin must be removed prior to the hand Tefillin.[693]

Removing the straps of the Shel Yad:[694] Some[695] are accustomed for reasons known to them to remove the head Tefillin before removing any of the straps of the hand Tefillin from one’s finger. Others[696] are accustomed for reasons known to them to remove the [three[697]] straps [of the finger] prior to removing the head Tefillin.[698] [Furthermore, some are accustomed to remove up to 2-3 straps from the arm, and only then remove the head Tefillin.[699] Practically, the widespread custom today is to first unwrap the straps of the fingers [and not the arm], and only then to remove the Shel Rosh.[700] The Rebbe Rashab would remove several straps also from the arm, thus loosening the attachment of the Shel Yad to the biceps, prior to removing the head Tefillin.[701] Many within Chabad would follow this custom.[702] The Rebbe however expressed that he did not have knowledge of this custom, and seemingly only removed the straps from his fingers, and not from his arm.[703]]

 C. The Position-Standing or sitting:[704]

According to Kabala, the head Tefillin is to be removed while standing, just as it was placed on while standing.[705] Likewise, the finger straps of the hand Tefillin are to be removed while standing.[706] However, the remainder of the straps of the hand Tefillin[707], as well as the Bayis of the hand Tefillin, it is to be removed in the same position that one is accustomed to wear it. Accordingly, those who follow the Kabalistic ruling of wearing the hand Tefillin while sitting, are to also remove them while sitting.[708] However, according to our custom in which also the hand Tefillin is worn in a standing position, it (may[709]) also be removed in a standing position.[710] [Some understand that according to our custom, removing the hand Tefillin in a standing position is voluntary, and one can thus  choose to remove the hand Tefillin whether standing or sitting.[711] Other Poskim[712] however learn it is an obligation to remove the hand Tefillin in a standing position, and so is the widespread custom.]

Summary: The head Tefillin and finger straps of the hand Tefillin must be removed in a standing position. The hand Tefillin is also to be removed in a standing position according to our custom to put it on standing, although some learn that this is voluntary, and it may be removed in a sitting position if one so chooses.   Q&A May one wrap the Tefillin onto its case in a sitting position? Yes. Only the removal of the Tefillin requires a standing position, while the folding of the straps may be done in any position one desires. May one talk between removing the head and hand Tefillin? Some Poskim[713] rule it is proper not to speak mundane words between the removal of the head and hand Tefillin. Others, however, were not careful in this.[714]

 

 D. With which hand should the Tefillin be removed?[715]

[Although in general one is required to use his right hand for all matters of a Mitzvah[716], and the removal of the Tefillin is also viewed as a Mitzvah[717], nevertheless] some Sages[718] were accustomed to remove the head Tefillin with their left hand.[719] [Practically, one is to follow this custom.[720] The above is only regarding the head Tefillin, however, the arm Tefillin, is obviously to be removed with the arm which is not strapped, which is the right arm by a righty].

Summary: The head Tefillin is to be removed with one’s left hand.   Q&A With which hand should a lefty, or one who is mixed handed, remove his head Tefillin?[721] One whose left hand is his stronger hand, should use his right, and weaker, hand to remove his head Tefillin.[722] This applies even if he writes with his right hand and therefore wears his Tefillin on his left arm[723], if in truth his left hand is his stronger hand.[724] [Thus, in general a lefty who wears his Tefillin on his right arm is to use his right hand, which is his weaker hand, to remove the head Tefillin. If, however, in truth his weaker arm is his left arm, and he just happens to put the Tefillin on his right arm due to that he writes with his left hand, then he is to remove his Tefillin using his left, non-Tefillin hand, just as is done by a righty. Likewise, although in general a righty who wears his Tefillin on his left arm is to use his left hand, which is his weaker hand, to remove the head Tefillin, nevertheless, if in truth his weaker arm is his right arm, and he just happens to put the Tefillin on his left arm due to that he writes with his right hand, then he is to remove his Tefillin using his right non-Tefillin hand, just as is done by a lefty. Arm Tefillin: The arm Tefillin is obviously to be removed with the arm which is not strapped, which is the left arm by a lefty.

 E. Kissing the Tefillin:[725]

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.[726] One may kiss the Tefillin with his lips and so is the custom.[727] Some are accustomed to kiss the Tefillin three times. Many also kiss the Yud and Daled of the Tefillin.]

Looking at the Shin’s of the Shel Rosh upon removing it:[728] Based on Kaballah, after removing the Tefillin Shel Rosh one is to look at the two Shin’s of the Shel Rosh.

 F. Removing in front of Sefer Torah:[729]

One may not remove his [head[730]] Tefillin in front of a Sefer Torah, unless he turns away from the Sefer Torah [or covers his head with a Tallis[731]].[732] [This applies even if the Sefer Torah is already wrapped up and held in the hand.[733] Some write that this applies even when the Sefer Torah has already been returned to the ark, so long as the ark is still open.[734] However, the Tefillin Shel Yad may be removed in front of a Sefer Torah.[735]] Furthermore, the custom is not to remove [any of the] Tefillin until the Sefer Torah is returned to the ark [even if he turns around or covers his head with a Tallis].[736] Thus, in those communities that the Torah is returned to the ark after the Kedusha of Uva Letzion, on those days that the Torah is read the custom is not to remove the Tefillin until the Torah is returned to the Heichal.[737] Nonetheless, if one needs to remove his Tefillin prior to the Torah being returned to the Ark, then he may do so if he turns away from the Torah scroll while removing the head Tefillin, as stated above.[738] [Nonetheless, he is not to remove it during the actual Torah reading, as one is not to perform other activities during the reading.[739]]

 

May one put on Tefillin in front of a Sefer Torah?[740] Yes.

 G. Not to remove the Tefillin in front of one’s Rebbe:[741]

One may not remove his [head[742]] Tefillin in front of his [main[743]] teacher.[744] One is rather to turn around due to his awe of him [or cover his head with a Tallis[745]], and remove the Tefillin while not facing him.

Revealing head Tefillin in front of one’s Rebbe: See Halacha 11C!

May one put on Tefillin in front of his Rebbe?[746] Yes.

 18. When to remove Tefillin after Davening:[747]

From the letter of the law, one fulfills the Biblical Mitzvah of Tefillin even if it is only worn for a mere moment[748], although is Rabbinically required to wear it during the prayer of Shema and Shemoneh Esrei.[749] However, he is not required to wear it by the other parts of Davening. Nevertheless, there are numerous customs related to when the Tefillin is to be first worn before Davening, as explained in Chapter 1 Halacha 4b, and likewise regarding when it is to be removed after Davening.[750] The following are the various customs in this matter:

 A. Regular weekday-The various customs and opinions:[751]

First custom:[752] The world is accustomed to not remove the Tefillin until after the Kedusha of Uva Letzion is recited [by the Minyan].[753]

Second custom: Some Poskim[754] rule based on Kabala that one is not to remove the Tefillin until he hears three Kaddeishim[755] [and four Kedushos[756] while the Tefillin are worn], and therefore the Tefillin is not to be removed until after the Kaddish which is recited after the Kedusha of Uva Letzion.

Third custom:[757] The Arizal would not remove his Tefillin until after “Al Kein Nikaveh Licha” [which is recited in Aleinu].

Fourth custom:[758] ]Other Poskim[759] rule based on Kabala that one is not to remove the Tefillin until he hears three Kedushos and four Kaddeishim while the Tefillin are worn, and therefore] some do not remove the Tefillin until after Kaddish Yasom [is recited after Aleinu, before Shir Shel Yom according to Nussach Ashkenaz[760]].

[Chabad custom: Practically, the Chabad custom is not to remove the Tefillin until after Ach Tzadikim and after the saying of Tehillim.[761]]

Summary: There are numerous customs related to when the Tefillin may be removed after Davening: After Kedusha of Uva Letziyon After Kaddish of Uva Letziyon After Kaddish Yasom of Shir Shel Yom After Aleinu: Chabad custom-After Kaddish of Tehillim   Learning Torah with Tefillin:[762] Based on Kabalah, it is proper to learn the oral Torah while wearing the Tefillin. Admur in the Siddur records to do so while wearing Tefillin of Rabbeinu Tam.[763]   Q&A May one remove his Rashi Tefillin after Shemoneh Esrei and wear his Rabbeinu Tam for the remainder of the prayer?[764] Some Poskim[765] rule that those who wear Rabbeinu Tam Tefillin daily, are permitted to remove their Rashi Tefillin after their silent Shemoneh Esrei and complete the three Kedushos and four Kaddeishim with the wearing of Rabbeinu Tam Tefillin. Other Poskim[766], however, rule that one is to remain wearing the Rashi Tefillin until at least the Kaddish after Uva Letziyon, as stated in the second opinion above. Practically, the Chabad custom is not to remove the Rashi Tefillin until after the daily Tehillim is recited after Davening.[767] This was likewise the custom of the Munkatcher, to only remove his Rashi Tefillin after Kaddish Yasom after Aleinu, and so was followed by many Tzadikim.[768]  May one remove the Tefillin during Chazaras Hashatz? Some Poskim[769] rule that it is forbidden to remove the Tefillin during Chazaras Hashatz. Practically, in any event, the Tefillin is not to be removed until at least after Uva Letziyon, as explained in Halacha 18A! However, in a time of need, one may do so.[770]

 B. Day of Kerias Hatorah:[771]

On a day that the Torah is read, the custom is not to remove [any of the] Tefillin until the Sefer Torah is returned to the ark [even if he turns around or covers his head with a Tallis].[772] Thus, in those communities that return the Torah to the ark after the Kaddish of Uva Letzion, the custom is not to remove the Tefillin until the Torah is returned to the Heichal.[773] Nonetheless, if one needs to remove his Tefillin prior to the Torah being returned to the Ark, then he may do so if he turns away from the Torah scroll while removing the head Tefillin, as stated above in Halacha 17F.[774] [Nonetheless, he is not to remove it during the actual Torah reading, as one is not to perform other activities during the reading.[775]]

 C. Bris Milah:[776]

On a day that a Bris Milah is taking place [in the Shul right after the prayer] then the Tefillin are not to be removed until after the Milah.[777]

Q&A If one already removed his Tefillin, is he to re-wear it for the sake of the Bris?[778] Some are accustomed to re-wear the Tefillin for the sake of the Bris. This especially applies to the father of the child, Mohel and Sandek.[779] Others are accustomed not to do so and so is the Chabad custom.[780]   On Rosh Chodesh, is one to re-wear his Tefillin after Davening for the sake of the Bris?[781] No.

 D. Chol Hamoed:[782]

[According to the Ashkenazi custom to wear Tefillin on Chol Hamoed] on Chol Hamoed the Tefillin is to be removed prior to the reading of Hallel, while the Chazan recites Chazaras Hashatz.[783] The Chazan, however, is to remove his Tefillin after Hallel. However, on Chol Hamoed Sukkos when there is a delay prior to Hallel for the sake of selling the Esrog [and shaking Daled Minim], then also the Chazan is to remove his Tefillin before Hallel. [Practically, the Sephardi and general Chassidic custom, as well as Chabad custom, is not to put on Tefillin at all during Chol Hamoed, as explained in Chapter 1 Halacha 5G.]

E. Rosh Chodesh:[784]

The custom is to remove the Tefillin prior to the silent prayer of Musaf.[785] This applies even in those communities that recite Nakadishach in Musaf.[786] [This applies even for one who is Davening in private.[787] According to Kabala, there is a grave prohibition against Davening Musaf with Tefillin.[788]]

When before Musaf?[789] The Tefillin are to be removed after the Kedusha of Uva Letziyon[790] [prior to the Kaddish recited before Musaf[791]].

Q&A What is one to do if he is still wearing Tefillin by Kedusha of Musaf? One is to remove the Tefillin prior to the Chazan reaching Keser. If one is unable to do so, such as he suddenly realized that the Chazan reached Keser, he is to move his Shel Rosh to the side of his head and place his Tallis, or a cloth, under his Shel Yad, thus making an interval between it and his arm.[792]  Alternatively, if one does not want to answer Kedusha, he is to leave to another room.[793] Some Poskim[794] rule that if one is prior to Shacharis, or prior to completing the prayer of Shacharis, one need not be particular against reciting Keser with the Tefillin.[795] Many are accustomed to simply cover their Tefillin [and remain wearing them] upon the recital of Keser if they are not Davening with this Minyan of Musaf.[796] Must one repeat the Davening if he accidently Davened Musaf with Tefillin?[797] No. Remembered in middle of Shemoneh Esrei: In the event that one forgot to remove his Tefillin and remembered in middle of Musaf, he is not to stop Davening Musaf in order to remove them.[798] Nonetheless, he is to move the Tefillin to the side, outside of their valid parameter.[799] May one wear Tefillin after Musaf? Some Poskim[800] rule one may wear Tefillin after Musaf without limitation. Other Poskim[801] rule one may not wear the Tefillin until Mincha. Others[802] rule one may not wear Tefillin anymore that day. Practically, if one has not yet worn Tefillin that day he may wear the Tefillin immediately after Musaf.[803]

Tefillin of Rabbeinu Tam When is one to wear Tefillin Rabbeinu Tam on Rosh Chodesh?[804] The Tefillin of Rabbeinu Tam are to be worn prior to the Kaddish recited before Musaf.[805] One is to recite the three Parshiyos of Shema [and the Parsha of Kadesh and Vehaya] while wearing them, although the remaining Shiurim [of Tehillim and Chumash] are studied after the prayer.[806] [The Tefillin are to be removed before Musaf.[807]]   Q&A What is the law if one did not put on his Rabbeinu Tam before Musaf? This follows the same dispute mentioned above regarding wearing Tefillin after Musaf. Practically, one may wear the Tefillin immediately after Musaf.[808] Should one be particular to wear Rabbeinu Tam before Musaf even if it will cause him to miss Davening Musaf with the Minyan?[809] No. One is to Daven Musaf with the Minyan and only afterwards wear Rabbeinu Tam.[810] However, there are some who are accustomed to wear the Tefillin before Musaf even in such a case.[811] It is disputed amongst Chabad Rabbanim as to how one should follow.[812] On Rosh Chodesh, is one to recite the six Zechiros while wearing Rabbeinu Tam?[813] The widespread custom is to recite the six remembrances while wearing the Tefillin of Rabbeinu Tam and not to delay it until after Davening.

 19. How to wrap and store the Tefillin:[814]

 A. Wrapping the Tefillin:

Not to wrap over the Batim:[815] Upon wrapping the Tefillin, one is not to wrap the Tefillin on the Batim, but rather on the sides [of the Titura].[816] [Furthermore, if not necessary for guarding the Bayis, one is to avoid wrapping the Tefillin even on the sides of the Titura.[817] Nonetheless, in today’s times that the custom is to place the Tefillin in a case and the straps are wrapped around the case, it is permitted to be done without regulation.[818]]

Wrapping like the wings of a dove:[819] Some are accustomed to wrap the straps [of both the Tefillin Shel Yad and Tefillin Shel Rosh[820] around the sides of the Tefillin] in the form of the wings of a dove. [Some are accustomed to only do so by the Tefillin Shel Rosh, while by the Tefillin Shel Yad they wrap it only on one side, on the side without the Yud.[821] Practically, the Chabad custom is to wrap the straps like the former custom, on the two sides of the Tefillin like the wings of a dove, on both the Shel Yad and Shel Rosh.[822]]

Wrapping the straps around the Tefillin, and not vice versa:[823] Upon wrapping the straps around the side of the Tefillin, one is required to hold the Tefillin in his hands and wrap the strap around it. One is not to hold the strap in his hand and wrap the Tefillin into it.[824] [Thus, one is to wrap the straps around the Batim and not the Batim around the strap.]

Approximating the knot of the Yud to the Bayis: Many Poskim rule that the Yud is to be attached to the Bayis even when one is not wearing the Tefillin, as explained in Halacha 8C]. [Accordingly, upon wrapping the Tefillin on its case one is to make sure that the Yud is approximated to the Bayis. This is accomplished through using a case for the Shel Yad which contains a side hole through which the Yud can be placed to touch the Bayis.] Some Poskim, however, rule it is not necessary for the Yud to be touching the Bayis when it is wrapped in its case, and so seems to be the position of the previous Chabad Rabbeim who did not have a side hole by the case to accomplish the above. Nevertheless, the Rebbe did contain a side hole by his case, and was seemingly careful in this matter. See Halacha 8C for the full details of this matter!

Q&A Should the Daled of the Tefillin Shel Rosh be positioned on top or on bottom of the case? The Daled of the Shel Rosh is to be placed on top of the Mabarta and not under it.[825] However, some are accustomed to placing it under the Mabarta.[826] May one wrap the straps over the Yud of the Shel Yad and Daled of the Shel Rosh? One is not to wrap the straps on top of the Daled of the Shel Rosh, and it is this to be positioned in the middle of the Mababarta.[827] However, by the Shel Yad, it is permitted to wrap the straps over the Yud, and so is the Chabad custom to wrap the straps over both sides of the Shel Yad.[828] However, some Poskim[829] are stringent and rule that one should not wrap the straps at all over the Yud of the knot.

 B. Returning the Tefillin to the case and bag:[830]

In previous times, the Tefillin were housed directly inside of bags without any casing for the Shel Rosh and Shel Yad. It is customary today however to enter each Tefillin into a plastic case, and then house them inside of a Tefillin bag. The laws applicable to the plastic case and bag is as follows:

Returning the Tefillin to its correct case:[831] It is forbidden to enter the Tefillin Shel Yad into the case of the Tefilin Shel Rosh.[832] [If one accidentally did so, he is to remove the Tefillin from the case and replace it in its proper case.[833]] Accordingly, the custom is to mark the cases, to identify which is the one for the Tefillin Shel Rosh and which is the one for Tefillin Shel Yad, in order so one does not mix them up.[834] [Today, the cases are already marked in their manufacturing, as the case of the Shel Yad contains a hole by its right corner, thus identifying it as the case of the Shel Yad, and the one without this hole is identified as the case for the Shel Rosh. However, a mix-up can occur if the bottom of the cases of both the Shel Yad and Shel Rosh detached from it, and one thus contains no way of identifying which bottom of the case belongs to which case. In such a scenario, one is to immediately mark the bottom of the cases in order so he knows which one belongs to the Shel Yad and which to the Shel Rosh, prior to them becoming mixed up. If one has already become mixed up and cannot identify which bottom belongs to which case, then he is to designate one bottom for the Shel Rosh[835], and purchase a new one for the Shel Yad, placing the second bottom in Geniza.[836]] 

The bag of the Tefillin-Positioning the Tefillin inside of the bag:[837] Upon entering the Tefillin into its bag, one needs to beware to position them in a way that when he comes to remove them in order to wear them, that he will not first contact the Tefillin Shel Rosh.[838] Accordingly, it would have been proper to enter the Tefillin into a long narrow bag, in which the Tefillin Shel Rosh would be placed in [first] on the bottom of the bag, and [in front of it] on its top the Tefillin Shel Yad.[839] In this way, when one comes to remove the Tefillin he will first contact the Tefillin Shel Yad which is resting on top. [This is commonly done today with those who use a canteen compartment, similar to a thermos, for casing the Tefillin. When using such a casing, one must first enter the Tefillin Shel Rosh and only then the Tefillin Shel Yad.] Nevertheless, some are accustomed not to place the Tefillin in a single bag, one on top of the other, and rather place it in two individual bags, and rest them one next to the other.[840] In such a case, the Tefillin Shel Yad is to be placed slightly higher and closer to him [than the Tefillin Shel Rosh] in order so he contact it first.[841] The custom is to mark the bags, to identify which is the one for the Tefillin Shel Rosh and which is the one for Tefillin Shel Yad.[842] [Regarding the Tefillin bags of today, in which we place the two Tefillin’s side by side inside a single bag[843], some Poskim[844] rule that one is to place the head Tefillin on the left side of the bag and the hand Tefillin on the right side of the bag. However, the widespread custom is on the contrary, to place the head Tefillin by the right of the bag and the hand Tefillin by the left of the bag.[845] Whatever one chooses should remain consistent, and he should not switch around the order.[846]]

Q&A Not to leave the Tefillin revealed outside of its case:[847] One is not to leave the Tefillin uncovered, outside of their case or bag. They are thus to be returned to their box right away after removing them. If one is unable to do so, such as on Rosh Chodesh prior to Musaf, then one is to have them covered by a Tallis and the like until they are replaced.[848]   Not to remove the Shel Yad until the Shel Rosh is wrapped and returned to its place:[849] One is not to remove his hand Tefillin until the head Tefillin is properly wrapped and inserted into the bag.[850] Thus, the order of wrapping is as follows: One first removes his Tefillin Shel Rosh, wraps it in its case and returns it to its bag. One then removes the Tefillin Shel Yad, wraps it and returns it to its bag. One then removes his Tallis. On Rosh Chodesh, people are to be given time to at least wrap and enter the Shel Rosh into the case and bag prior to removing the Shel Yad and Davening Musaf.[851] [Nonetheless, the Chabad custom is not to be particular in this matter.[852]] Wrapping your Tefillin personally:[853] It is proper for one to endeavor to personally wrap his Tefillin rather than have another person do so for him.   Not to wrap the Tefillin during Kaddish: Some Poskim[854] rule that those people who are accustomed to fold their Tallis and wrap their Tefillin while Kaddish is being said are doing something improper, as one must concentrate on answering Amen Yihei Shmei Raba, and it is certainly no worse than other Rabbinical blessings in which we rule that one is not allowed to perform other actions at this time.[855] May one wrap the Tefillin during Chazaras Hashatz? This follows the same ruling as above.[856] In any event, the Tefillin is not to be removed until at least after Uva Letziyon, as explained in Halacha 18A!   How is one to set up the Rashi and Rabbeinu Tam Tefillin in the bag:[857] One is to place the Rashi Tefillin on the left side of the bag and Rabbeinu Tam Tefillin on the right side of the bag.[858]

Purchasing a beautiful case and Tefillin bag:[859] It is proper for one to purchase a beautiful Tefillin bag and Tefillin case for the sake of honoring and beautifying the Mitzvah.

__________________________________

[1] Admur 25:1-7; Ketzos Hashulchan 8:4; See Hisvadyus 5742 3:1506

[2] In 25:1 Admur records “immediately after”, as writes the Tur and is explained in the Bach. However, in the Siddur Admur omits the word “immediately” as omits the Michaber 25:1

[3] Admur 25:1 and Siddur Admur; Michaber 25:1; Tur 25; Nimukei Yosef Tzitzis; Reishis Chochmah Shaar Hakedusha 6:44

[4] Admur 25:2; 2^nd reason in Beis Yosef 25 and in Nimukei Yosef Hilchos Tzitzis; Taz 25:1; Yad Efraim 25:1

The explanation: The Mitzvah of Tzitzis is more common, as it is accustomed both during the week and on Shabbos, while Tefillin is not customary during Shabbos and Yom Tov, and a Tadir [common] Mitzvah receives precedence to a less Tadir Mitzvah. [Admur ibid; Nimukei Yosef ibid; Brachos 28a; 51b]

Other reasons-Reason two: Alternatively, the Tefillin are worn after the Tallis because one must be Maalin Bekodesh and not Moridin. [Michaber 25:1; Likkutei Maharil; Mahariv; Zohar, brought in Biur Hagra; omitted from Admur ibid; Omitted from Beis Yosef 25; Shaagas Aryeh 28 and Degul Merivava 25 argue on this reason of the Michaber ibid as on the contrary, due to this reason one is specifically to wear the Tefillin first as stated in Zevachim 89a; See also Yad Efraim ibid that one cannot say that Maalin Bekodesh is the main reason being that this rule only applies within a single mitzvah, such as lighting another candle each night of Chanukah. However, between two different Mitzvos, the concept of Maalin Bekodesh does not apply. See the following Poskim who answer the questions against the Michaber ibid: Shaareiy Tzedek 3; Os Chaim Veshalom 25:1; Har Tzevi 1:20; Ratz Katzevi 1:1] According to this reason, if for whatever reason one is unable to wear the Tallis and Tefillin one after the other without a break in between, then he is to first wear the Tefillin. [Os Chaim Veshalom ibid]

Other reasons-Reason three: Alternatively, the reason is because Tzitzis correspond to the 613 Mitzvos. [1^st reason in Besi Yosef 25; Nimukei Yosef ibid]

Hints from scripture: The verse states “Mechut Ad Seruch Naal” and “Vehayu Hatufim Lelavan vehakeshurim Leyaakov”, meaning that first one wears the Tallis which is white and then Tefillin which is black. [Ateres Zekeinim 25]

[5] Opinion in Admur 25:5, omitted in Siddur Admur; Nimukei Yosef in name of Ritva

[6] Admur 25:6; Michaber 25:2; Levush 25:3

[7] Admur 25:7; Rama 25:2

[8] Rav Chaim Vital in name of Arizal brought in Shaar Hakavanos Tzitzis 2 and Peri Eitz Chaim Shaar Hatzitzis 3 and Shaar Hatefila 7, and Nagid Mitzvah brought in Kaf Hachaim 25:1 and 7 and 12; Zohar brought in Arizal ibid and Beis Yosef, Birkeiy Yosef 25; Yad Ahron 25; See Os Chaim Veshalom 25:4 that this applies specifically prior to Davening

The reason: As Tzitzis is Mochin Dekatnus while Tefillin is Mochin Degadlus and hence the Tefillin must be preceded. [Arizal ibid]

Other customs of Mekubalim: Some Mekubalim were accustomed to wear only the Tallis Katan before the Tefillin

[9] Beis Yosef, in name of Iggur and Zohar Bamidbar

[10] Admur in Siddur [omits other opinion]; Olas Tamid 25:1; Birkeiy Yosef 25:4 and in Kesher Gudal 3:1; Shalmei Tziburp. 37b; Siddur Beis Oved; Chesed Lealafim 25:1; Ben Ish Chaiy Vayeira 3; Kaf Hachaim 25:1

[11] See Kaf Hachaim ibid that this is the custom of even Sephardic Jewry.

[12] Admur 25:2; Michaber 25:1; Nimukei Yosef Tzitzis in name of Ritva

[13] The reason: This is done in order so one does not encounter his Tefillin prior to encountering the Tallis and then be required to bypass the Mitzvah of Tefillin in order to wear the Tzitzis prior to wearing the Tefillin, as the Mitzvah of Tzitzis is more common, as it is accustomed both during the week and on Shabbos, while Tefillin is not customary during Shabbos and Yom Tov, and a Tadir [common] Mitzvah receives precedence to a less Tadir Mitzvah. [Admur ibid]

[14] 25:3; M”A 25:1

Other opinions: Some Poskim rule that in all cases that the Tefillin were placed on top of the Tallis one must first wear the Tefillin, even if the Tefillin are covered. [Michaber 25:1] The reason for this is because the precedence given to the Tallis over the Tefillin is a mere Asmachta, Rabbinical support, and therefore it is differed in order so one not come to bypass a Mitzvah. [Taz 25:1]

[15] The reason: Doing so is not considered that one is bypassing a Mitzvah being that the Tefillin are covered and still found within their casing. [Admur ibid] Nevertheless, initially, since one is not to delay a Mitzvah that has come to his hand therefore, as said above, one is set up the Tallis closer than the Tefillin.

[16] Is this prohibition Biblical or Rabbinical? Some Poskim rule it is a Biblical prohibition to bypass a Mitzvah even for the sake of another Mitzvah. [Tosafus Yuma 33; Meanchos 64; Zevachim 51; Levush 25; Nachalas Binyamin 86; See Miaseif Lechol Hamachanos 25:16] Other Poskim rule it is only a Rabbinical prohibition. [Radbaz 1:529; 2:589; Yad Melachi 3:3; brought in Kaf Hachaim 25:9]

[17] Soles Belula 25:1; Yofei Laleiv 25:6; Ben Ish Chaiy Vayeira 4; Torah Lishma 1; Kaf Hachaim 25:7

[18] Ashel Avraham Butchach, brought in Piskeiy Teshuvos 25:4; Ketzos Hashulchan 8:4 rules as writes Admur despite the ruling of Kabala

[19] Admur 25:4; Rama 25:1

[20] The reason: As one may not delay the fulfillment of a Mitzvah. This applies even though one can claim that delaying the Mitzvah will allow it to be fulfilled in a better way, Mitzvah Min Hamuvchar. The reason for this is because a Mitzvah that is done in its proper time is more beloved. [Admur ibid; M”A 25:1]

[21] Turei Even Megillah 6b; Piskeiy Teshuvos 25:4 footnote 41

[22] The reason: As if one may not pass over one Mitzvah for the sake of another Mitzvah then certainly one may not Passover a Mitzvah for the sake of a non-Mitzvah. 

[23] Shagaas Aryeh 28

[24] Admur 25:6 and M”A 25:4 regarding if one accidently took hold of the Tallis Gadol prior to going to Shul.

[25] The reason: As he does not intend to wear the Tallis at the current moment and is thus not considered like one who is Maavir Al Hamitzvah. [ibid]

[26] Os Chaim Veshalom 25:4

[27] The reason: As the adherence of the Zohar only applies by Shacharis. Furthermore, according to the final ruling above in Admur one who wants to be Yotzei all opinions is to specifically wear the Tefillin after the Tallis Katan, before the Tallis Gadol.

[28] Ashel Avraham Butchach, brought in Piskeiy Teshuvos 25:4

[29] Turei Even ibid, brought in Piskeiy Teshuvos 25 footnote 42

[30] Piskeiy Teshuvos 25 footnote 44

[31] Shaareiy Teshuvah 34:6 in name of Birkeiy Yosef; Ashel Avraham Butchach 25

[32] Admur 25:6; Michaber 25:2; Ketzos Hashulchan 8:4; See Admur 25:10 regarding one

[33] Zohar Vaeschanan 265a

[34] Leaving the door of the house while wearing the Tefillin is part of this Zoharic directive. [M”A 25:3; Levush 25; Moreh Baetzba 3:65; Poskim in Kaf Hachaim 25:13; See Admur 25:6 and 10 that walking to Shul is part of the custom and not just to wear the Tefillin before entering the Shul; However see Admur 25:7-8 that the custom can nevertheless be [partially] fulfilled even if he does not walk to Shul with the Tallis/Tefillin but puts it on before entering the Shul.] The Zoharic directive hence includes three parts: 1) Leaving one’s house wearing Tallis and Tefillin. 2) walking to shul wearing Tallis and Tefillin. 3) Entering the Shul for the first time while wearing Tallis and Tefillin.

[35] According to the initial ruling of Admur 25:6 and Michaber ibid one is to walk into the Shul only wearing the Tallis Katan and Tefillin and not the Tallis Gadol, however the custom is to wear also the Tallis Gadol prior to wearing the Tefillin and prior to walking into the Shul, as stated in Admur 25:7 and Rama 25:2. See next footnote!

[36] The order: [Based on the previous Halacha, the proper order is as follows:] One is to wear his Tallis Katan at home prior to going to Shul and afterwards he is to immediately wear his Tefillin prior to going to Shul, and he is then to go to Shul wearing the Tzitzis and Tefillin as explained in the Zohar, and then in Shul he is to garb himself in the Tallis Gadol. [Admur ibid; Michaber 25:2; Zohar ibid] In such a case, if one took hold of the Tallis Gadol while still at home prior to wearing the Tefillin, he is not required to wear the Tallis at home. He is not considered to have bypassed a Mitzvah that has come to his hands being that he had no intent to wear the Tallis at this area. [Admur ibid; M”A 25:4] However today the custom of the world is to wear even the Tallis Gadol at home prior to wearing the Tefillin and afterwards to wear the Tefillin and walk to Shul. [Admur 25:7; Rama 25:2] However, in those areas in which gentiles are found in the street, they do not wear the Tallis Gadol until they arrive to the courtyard of the Shul. [Admur 25:7; M”A 25:5; Olas Tamid 25:3]

Should one hurry to Shul without first wearing the Tallis/Tefillin in order to be part of the first ten of the Minyan? Some Poskim write in name of the Arizal that it is better to do be part of the first ten of the Minyan. [Elya Raba 25 in name of Makor Chaim] Others however write in the name of the Arizal that it is better to wear the Tallis/Tefillin beforehand. [M”A 25:3] See Ashel Avraham Butchach 25; Os Chaim Veshalom 25:3

[37] Admur 25:7 [based on M”A 25:5; Olas Tamid 25:3] “However, in those areas in which gentiles are found on the street they do not wear the Tallis Gadol until they arrive to the courtyard of the Shul.”; Admur 25:8 “Nevertheless, initially, if one knows for certain that he will be walking through filthy areas he is not to wear the Tefillin until he reaches the courtyard of the Shul and he is to then put on the Tefillin prior to entering into the Shul in order to fulfill the words of the Zohar.”

[38] See Admur 25:6-10 that implies throughout all the Halachos that according to the Zohar one is not to enter the Shul that day until he first wears the Tallis and Tefillin, and it does not help to enter the Shul and then leave and wear the Tallis/Tefillin and then re-enter. This is particularly implied from 25:10 in which we rule one may nullify his vow without a fine for the sake of walking to Shul with his Tallis/Tefillin and do not just say that he can leave the Shul and then return. See Chesed Lealafim 25:2; Kaf Hachaim 25:17

[39] Zohar ibid; See Kaf Hachaim 25:14

[40] Levushei Mordechai 1:6; Piskeiy Teshuvos 25:6

The reason: As the streets are dirty and require the Tefillin to be covered. [See Admur 25:7-8] Likewise there is much immodesty on the streets.

[41] Admur 25:7 [based on M”A 25:5; Olas Tamid 25:3]; Admur 25:8; Morah Baetzba 3:66; Chesed Lealafim 25:2; M”B 25:8 “He is to go out of the Shul into the courtyard, put on the Tefillin and then return to the Shul”; Kaf Hachaim 25:16; Piskeiy Teshuvos 25:6

[42] Chesed Lealafim 25:2; Kaf Hachaim 25:17; M”B 25:8 “He is to go out of the Shul into the courtyard, put on the Tefillin and then return to the Shul”; See also Shulchan Hatahor 25:1

[43] Admur 25:8 and 43:7; M”A 43:11; Rameh 59

Other opinions: Some Poskim rule the Tefillin must be covered from the letter of the law. [Radbaz 4:36; 1111]

[44] Brachos 24a

[45] Admur 25:8 does not distinguish between the head and arm Tefillin, however in 43:7 and Siddur [letter 19 Raskin] the head Tefillin is specifically mentioned regarding this Halacha.

[46] Admur ibid; Olas Tamid 25:3

[47] Emek Haberacha 15 [father of Shelah], brought in Admur ibid and M”A 43:11

[48] Admur 25:8; 43:7 “It is proper to cover the head Tefillin with a hat”; Elya Raba 25:6

[49] Siddur Admur [letter 19 Raskin]            

[50] Kaf Hachaim 43:22; Machatizs Hashekel on M”A 43:11, brought in M”B 43:20 leaves this matter in question; See M”B ibid that implies from the Radbaz that there is no need to cover even the Kesharim of the knots.

[51] See Piskeiy Teshuvos 25:6

[52] Shaareiy Teshuvah 28:2 that so he wrote in 25; Ateres Zekeinim 25 in name of Zohar; Kitzur Shelah that so is done by Anshei Maaseh; Likkutei Maharich Tefillin

[53] Shaareiy Teshuvah 28:2 in name of Shlamei Tzibur

[54] See Piskeiy Teshuvos 25:6

[55] Kaf Hachaim Falagi 20:25 that so is custom; Kaf Hachaim 25:20

[56] The reason: As the main reason of the Zohar behind entering the Shul wearing the Tallis and Tefillin is due to the Tefillin. [Kaf Hachaim ibid] 

[57] Miaseif Lechol Hamachanos 25:25; Yalkut Reuveini Shelach

[58] Sidur Admur [letter 2 in Raskin]; Admur 25:11; Michaber 25:5; Tur 25; Ketzos Hashulchan 8:5; See Toras Menachem 1984 Bo 3rd of Shevat; This order follows the wording of the Siddur; In 25:11 Admur writes as follows [changes of dialect in bold]: “Upon putting on the Tefillin one is to have in mind that Hashem commanded us to write the four paragraphs of Tefillin which contain the unification of Hashem’s name and the exodus and [Hashem commanded us] to place the Tefillin by the arm corresponding to the heart and by the head corresponding to the brain in order to remember the miracles and wonders that Hashem did for us. These miracles express His unity and that He has the power and sovereignty to do in the upper and lower worlds as He sees fit. And one is to subjugate to Hakadosh Baruch Hu the soul that is in the mind and also the desires and thoughts within his heart towards the service of Hashem, and through donning Tefillin one will remember the creator who is blessed and diminish his pleasures.”

[59] Admur ibid; Siddur ibid; See Likkutei Sichos 17:188 and Sichos Kodesh 1968 1:382 that according to Admur one fulfills the Mitzvah of writing Tefillin upon wearing it.; See Chinuch Mitzvah 422 “We are commanded to write the four Parshiyos and wear them”

Other dialects: Some write that “that he commanded us to wear the four Parshiyos” [Tur and Michaber 25:5]

[60] See Admur 60:5

[61] If one does not have this intent, then he does not fulfill his obligation as explained in 60:5. [There Admur brings a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.] See Biur Halacha 60:4 “Veyeish Omrim”

Must one know what’s inside the Batim, and be aware of the existence of Parshiyos to fulfill his obligation? See correspondence of Rebbe with Rav Yitzchak Hutner, printed in Menachem Meishiv Nafshi under his name, in which Rav Hutner vehemently argued that the Mitzvah is not fulfilled if they are unaware of the existence of the Parshiyos, while the Rebbe constantly negated this claim saying that it is not necessary.

[62] See Admur 60:5; Michaber 60:4; 63:5; Rebbe in Likkutei Sichos 6:271, printed in Shulchan Menachem 1:114

[63] Bach 625; M”B 25:15; See Biur Halacha 60 “Yeish Omrim”; Ateres Zekeinim 25 “One who does not have this intent is considered as if he is wearing stones on his head and arm”; See Likkutei Sichos ibid and Likkutei Sichos 9:11

The reason: From the fact the verse states “Lemaan Tihyeh Toras Hashem Beficha” we learn that the main part of the Mitzvah is the intent. [ibid]

[64] See regarding Tzitzis: Biur Hagr”a 8; Ben Ish Chaiy Bereishis 1; Chesed Lealafim; Kaf Hachaim 8:32

[65] Piskeiy Teshuvos 8:18 regarding Tzitzis

[66] Beis Yosef 38

[67] See Tanya ibid “One is to ponder deeply into this matter and spend a lengthy amount of time on it as his mind and intellect is capable of doing, and as time permits, prior to learning Torah and performing Mitzvos. Such as, prior to wearing the Tallis or Tefillin”

[68] Igros Kodesh 11:340; 14:533; Shevach Yakar 37:7, p. 100

[69] See Ketzos Hashulchan 8:6

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

[71] 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

[72] Elya Raba 28

[73] 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]

[74] 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]

[75] 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)

[76] 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 and only afterwards does it state “And it shall be a Totafos/sign on between your eyes”. [Admur ibid]

[77] 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]

[78] 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]

[79] 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.

[80] 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

[81] 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

[82] M”B ibid; Kaf Hachaim ibid

[83] P”M 25 A”A 7 and 11

[84] 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

[85] 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

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

[87] 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

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

[89] 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

[90] 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

[91] 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 fuflill 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]

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

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

[94] 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

[95] 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

[96] 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]

[97] 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]

[98] Admur 26:1-2; Ketzos Hashulchan 8:20:

[99] Admur 26:1; Michaber 26:1; Menachos 38a

The reason: As each one of the Tefillin is a separate Mitzvah, and they do not invalidate each other. [Admur ibid and 25:13]

[100] Admur 26:2; Michaber 26:1

[101] Admur 26:3 regarding one who is traveling; M”A 27:1; Rosh Tefillin 15

[102] See Shulchan Hatahor 26:1 that he must also wear his Tefillin Shel Rosh again together with the Shel Yad.

[103] Admur 26:4-5; Ketzos Hashulchan ibid

[104] Admur 26:5; Rama 26:2; Tur 26

Other opinions: Some Poskim rule that he is recite two blessings on the Tefillin Shel Yad, Lehaniach tefillin and Al Mitzvas Tefillin. [M”B 26:3 in name of P”M 256 A”A 1 in first opinion; See Teshuvah of Mahariy Levi, brought in Taz 25:6]

[105] See Siddur Admur [Letter 15 in Raskin]; Sefer Haminhagim p. 5; Chapter 3 Halacha 2C

[106] Admur 26:4-5; Michaber 26:2

Ruling of Tzemach Tzedek: See Tzemach Tzedek 6 that one without an arm is to say the blessing of Lehaniach on the Shel Rosh, and seemingly the same should apply here. [Piskeiy Teshuvos 26 footnote 1] 

[107] Background of Ashkenazi versus Sephardi custom: According to the Ashkenazi custom explained in 25:13-18, one who is only putting on the Tefillin Shel Rosh is to recite two blessings over it; Lehaniach Tefillin and Al Mitzvas Tefillin. [Admur 26:4; Rama 26:2] Other Poskim however rule that even if one only puts on the Tefillin Shel Rosh, he is to only say the blessing of Al Mitzvas Tefillin. [Admur 26:5; Michaber 26:2] Practically, the custom in the Ashkenazi communities is like the first opinion. [Admur 26:5] However the Sefaradi and Chabad custom is like the second opinion here, and so we ruled above.

[108] Based on Admur 26:3

[109] Shvus Yaakov 1:2; M”B 34:5; Kaf Hachaim 26:2

[110] Shvus Yaakov 1:2; M”B 34:5

[111] Kaf Hachaim 26:2

[112] Admur 27:1, 9-10; Ketzos Hashulchan 8:13; See Tzemach Tzedek O.C. 4, 5, 12 in great length; Kaf Hachaim 27:317; Piskeiy Teshuvos 27:12-15; Nesivim Bisidei Hashlichus 1:44; Sefer Dinei Iter chapter 5

[113] Background: The Gemara in Menachos 36b-37a discusses which arm one is to wear the arm Tefillin on, and while there is consensus that it should be worn on the left arm, the reason behind this is debated. 1) The first approach in the Gemara ibid is that based on a revelation of verses we see that the term “Yad/hand” in scripture refers to the left hand, and hence since the verse explicitly states to wear the Tefillin on “Yadcha” it is considered to explicitly refer to the left hand. 2) The second approach in the Gemara, of Rav Yossi Hachoreim [see Rashi and Tosafus ibid for the source of this name], argues that we find in scripture that the term Yad can also refer to the right arm, and he therefore negates the above approach. Rather, he and Rebbe Nassan learn that the hand Tefillin is placed on the left arm based on the words “Ukeshartem Ukesavtem” which teaches us that just as one writes with his right hand, so too he must tie with his right hand, and from the fact that the tying is with ones right hand one can deduce that the tying of the Tefillin Shel Yad must be done on the left hand, as he must use his writing hand for tying the Tefillin onto the opposite hand. 3) Rav Ashi offers a third approach and explains that the word Yadcha written in scripture is written with an anomaly, as the Hei is read as a weak Hei, which hints to the fact that one is to don the hand Tefillin on the weaker hand, which is the left hand. There are several practical ramifications between the reasons, such as onto which hand a lefty is to wear his Tefillin, and to if one’s weaker hand is his right hand, but he writes with his right hand, or vice versa, as according to the first and second reason he should wear the Tefillin on his left hand, while according to the third reason he should wear it on his right hand. [See Tosafus Menachos 37a “Mah Kesiva”] Admur 27:1 records the 3^rd reason, while in 27:9 he records the second reason. The Michaber 27:6 records the 2^nd and 3^rd reason as two dissenting opinions; See Tzemach Tzedek O.C. 4 for a full analysis on this subject and the opinion of the various Poskim; The following Halacha will analyze and clarify the final rulings on this subject

[114] Shemos 13:16

[115] Admur 27:1; 1^st opinion in Michaber 27:6; Rav Ashi Menachos 37a

[116] Admur 27:9; 2^nd opinion in Michaber 27:6; Taz 27:7; Hagahos Semak 153:8; Rav Yossi Hachoreim and Rav Rebbe Nassan in Menachos 37a

The reason: As the verse [Devarim 6:8] states “Ukeshartem Ukesavtem” which teaches us that just as one writes with his right hand, so too he must tie with his right hand, and from the fact that the tying is with ones right hand one can deduce that the tying of the Tefillin Shel Yad must be done on the left hand, as he must use his writing hand for tying the Tefillin onto the opposite hand. [Admur ibid; Taz ibid; Menachos ibid]

[117] Admur 27:1; Basra 1:9; Kama 3:14; Siddur Admur [letter 4 in Raskin]; Michaber 27:1; Menachos 36b

[118] The reason: As the verse states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s left hand which is weaker and frailer. [Admur ibid; Taz 27:1; Levush 27; Rav Ashi in Menachos 37a] Alternatively, the reason is because the Tefillin is to be wrapped with one’s writing hand onto the opposite arm, which is one’s weaker hand. [Admur 27:9; See general rule and background in footnotes for other reasons offered. Vetzaruch Iyun why in this Halacha 27:1 Admur makes no mention of the other reason of Rebbe Nassan, despite bringing it in 27:9.] Thus, if one writes with his right hand then he is to place the Tefillin on his left arm, using his right hand to wrap it onto his left arm. If one writes with his left hand, then he is to don the Tefillin on his right hand using his left hand to wrap it.

[119] https://www.worldatlas.com/articles/what-percentage-of-the-world-population-are-left-handed.html

[120] All Poskim who invalidate a lefty who wore on his left hand; Tzemach Tzedek O.C. 4:2 “If he wears it on his right arm, he does not fulfill his obligation at all”

[121] Admur 27:9 “…On his left hand which is the right hand of all other people”; Basra 1:9; Kama 3:14; Michaber 27:6; Tur 27; Semak 153; Sefer Hateruma 213; Menachos 37a; Tzemach Tzedek O.C. 4:1 that so applies even according to Riy, unlike Mordechai

Other opinions: Some Poskim rule that even a lefty is to wear his Tefillin on his right arm just as everyone else. [Implication of Tana Kama Menachos ibid; Meiri Shabbos 104a in understanding of Rebbe Yitzchak in Menachos 37b; Mordechai end of Hilchos Tefillin according to Riy and Tana Kama, brought in Tzemach Tzedek O.C. 4:1; Mishkanos Yaakov 33 in name of Semg and Semak in opinion of Tana Kama, brought and negated in Tzemach tzedek ibid 4:7; Shalmei Tzibur in name of Zer Zahav of Mahari Tzemach based on Kabalah, brought in Shaareiy Teshuvah 27:7; Sefer Nagid Umitzvah; The following Poskim record this opinion: Yifei Laleiv 27:3; Ben Ish Chaiy Chayeh Sarah 7] Accordingly, some Poskim conclude that a lefty is to put on his Tefillin on both arms, first on the right arm as required according to Halacha, and then on the left arm as required according to Kabbalah. [Chesed Lealafim 27:5; Ben Ish Chaiy ibid; Rav Poalim 2:9; Kaf Hachaim ibid; Divrei Yatziv 1:15] Practically, the custom is not like this opinion, and hence the left only puts his Tefillin on his right arm. [Chelkas Yaakov 4:42; Igros Moshe 4:11; Az Nidbaru 14:33] See Kaf Hachaim 27:31; Minchas Yitzchak 10:4; Piskeiy Teshuvos 27:12 and footnote 99 for negation of this ruling

[122] The reason: As the Tefillin is to be wrapped with one’s writing hand onto the opposite arm, which is one’s weaker hand. [Admur ibid] Alternatively, the reason is because the verse states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s left hand which is weaker and frailer. [Admur 27:1; Taz 27:1; Levush 27; Rav Ashi in Menachos 37a; See general rule and background in footnotes for other reasons offered.] Thus, if one writes with his left hand then he is to don the Tefillin on his right hand using his left hand to wrap it.

[123] Chut Hashani 167; Beir Heiytiv 27:11; M”B 27:24; Biur Halacha 27:6 “Maniach”; Maharsham 2:240; See Piskeiy Teshuvos 27:12

Other opinions: Some Poskim rule that if a lefty wore the Tefillin on his left hand then Bedieved he fulfills his obligation. [Shaareiy Teshuvah 27:11 in implication of Beis Yosef 27 in name of Baal Haitur; Artzos Hachaim 27:34; Divrei Yatziv 1:15; Birchos Shamayim 1:1; All Poskim in previous footnotes in other opinions who rule that even initially he used to put it on his left arm] 

[124] Eretz Tzevi 1:115; Piskeiy Teshuvos 27:1

[125] Zohar 3:283; Likkutei Sichos 5:226

[126] See Admur 27:1, 9-10; Ketzos Hashulchan 8:13; See Tzemach Tzedek O.C. 4, 5, 12 in great length; Kaf Hachaim 27:317; Miasef Lechol Hamachanos 27; Piskeiy Teshuvos 27:12-15; Nesivim Bisidei Hashlichus 1:44; Sefer Dinei Iter chapter 5

[127] Admur 27:9 “Even if he also writes with his left hand, since he writes also with his right hand, therefore he needs to tie his Tefillin using that hand [i.e. right] on the opposite hand.”; M”A 27:10 in implication of Semak; Ketzos Hashulchan 8:13; See Piskeiy Teshuvos 27:13 

[128] All Poskim who rule to follow ones weaker hand versus ones writing hand, brought in coming footnotes; Conclusion of Tzemach Tzedek O.C. 4:2 and 12:3 that even according to Tosafus it is possible that if he does all of his actions with his left hand and also writes with his left hand that he is viewed as a lefty, and so certainly applies according to the Sefer Hateruma and Rosh, and therefore the main approach is for him to put on the Tefillin onto his right hand like a lefty although in order to suspect for the first opinion one should also be stringent to put it on his left hand after Davening

[129] Admur 27:9; Michaber 27:6; Tur 27; Ketzos Hashulchan 8:13; See Piskeiy Teshuvos 27:13 for the exact definition of one who does all his actions with both hands; See Piskeiy Teshuvos 27:13 for definition of one who uses both hands equally   

[130] Admur 27:9; Rama 27:6 that so is custom; 2^nd Opinion in Michaber 27:6 [Kneses Hagedola Kelalei Haposkim 62 writes that the main opinion always follows the 2^nd opinion]; Rav Yechiel of Paris brought in Hagahos Semak 153:8 and Tur 27; M”A 27:10; Bach 27; Taz 27; Elya Raba 27; M”B 27; Kaf Hachaim 27:31 [as so rules Michaber like 2^nd opinion and so rules Arizal who is final arbitrator]; Ketzos Hashulchan 8:13; Shevet Halevi 9:14; Yabia Omer 6:2; 9:108; Shoel Vinishal 1:3; See Kaf Hachaim 27:31; Piskeiy Teshuvos 27:14

[131] The reason: As the verse [Devarim 6:8] states “Ukeshartem Ukesavtem” which teaches us that just as one writes with his right hand, so too he must tie with his right hand, and from the fact that the tying is with ones right hand one can deduce that the tying of the Tefillin Shel Yad must be done on the left hand, as he must use his writing hand for tying the Tefillin onto the opposite hand. [Admur ibid; Taz 27:7; Semak ibid; 2^nd reason in Menachos 37a]

[132] 1^st opinion in Michaber 27:6; Sefer Hateruma 213; Rosh Tefillin 18; Biur Hagr”a 27:17; Tzemach Tzedek O.C. 4:2 that so applies according to Rashi and Tosafus according to one opinion in Gemara, and so is opinion of Riy and Mordechai and Rabbeinu Yerucham

[133] The reason: As the verse [Shemos 13:16] states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s weaker and more frail hand. [Michaber ibid; See Admur 27:1; Rav Ashi Menachos 37a]

[134] Tzemach Tzedek O.C. 4:2 and 12:3; Chesed Lealafim 27:5; Kaf Hachaim 27:31 that one who is stringent to wear on the opposite arm after Davening is blessed; Opinion of Rav Yaakov Landau, brought in Yagdil Torah 38:36; Sefer Dinei Iter 5:15; See Igros Kodesh 11:148 regarding that some wear also after Davening on other arm

[135] Tzemach Tzedek ibid; Kaf Hachaim ibid; Rav Yaakov Landau writes to first wear on the left-hand during Davening and then on the right hand after Davening, however, from the Tzemach Tzedek it is implied to first wear on the right-hand during Davening and only then on the left after Davening Vetzaruch Iyun

The blessing: One is to say blessing the first time he puts it on irrelevant of which hand he chooses. we do not apply here the rule of Safek Brachos Lihakel, as in any event the blessing also covers the head Tefillin. [See Tzemach Tzedek 5:11; Igros Kodesh 11:148, printed in Shulchan Menachem 1:82]

Other opinions: Some Poskim rule that he is tow ear two hand Tefillin simultaneously during Davening. [Chesed Lealafim 27:5] Practically, one is not to do so due to Baal Tosif. [Yifei Laleiv ibid; Ben Ish Chaiy ibid; Kaf Hachaim ibid]

[136] Piskeiy Teshuvos 27:14; See Rabbanim in next footnote that there is likewise no tradition amongst the Chabad Rabbeim, or official Chabad custom, as to whether one is to follow Admur or the Tzemach Tzedek

[137] See Igros Moshe 4:11 that the custom is not to require one to be stringent to wear it on both hands; Yagdil Torah 38:36 that the custom is like Admur ibid to wear on left [So write the Alterer Rabbanim of Anash: Rav Gringlass that so he was ruled by Ziknei Rabbanei Anash; Rav Shnear Zlaman Gerelik that the custom is to follow Admur and not the Tzemach Tzedek, although he has received no Chabad tradition in this matter; Rav Alexander Yudsin to do only like Admur and that we have never seen or heard of anyone who puts it on both arms ; Rav Perlow that although he received no tradition, the custom of the world is to follow the writing hand as rules Admur; Rav Hillel Pezner writes that he did not receive a tradition in this, although agrees in the scenario asked like Admur; and so rule of Rabbanei Anash today: Rav Farkash, brought in Hiskashrus]; See Piseki Rav Z.S. Dworkin 6 who also rules like Admur; There is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid; See also Nesivim Bisidei Hashlichus 1:44

Other opinions of today’s Rabbanim and Poskim: See Piskeiy Teshuvos 27:14 that the above dispute is not arbitrated and that based on the Biur Halacha 27 “Vehachi Nahug” one should attempt to do like all opinions. Rav Yaakov Landau ibid and Sefer Dinei Iter 5:15 both conclude like Tzemach Tzedek to wear on both arms.

Analysis on Chabad ruling, custom, and opinion of Rebbe: See coming footnotes!

[138] Piskeiy Teshuvos 27:14

[139] See Igros Kodesh 11:148, printed in Shulchan Menachem 1:82 to ask Rabbanei Anash; Likewise, there is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid

[140] Admur 27:9; Kama 3:14; Rama 27:6 that so is the custom; 2^nd Opinion in Michaber 27:6 [Kneses Hagedola Kelalei Haposkim 62 and Kaf Hachaim 27:31 write that the main opinion always follows the 2^nd opinion]; M”A 27:10; Rav Yechiel of Paris brought in Hagahos Semak 153:8 and Tur 27; Taz 27; Elya Raba 27; M”B 27; Ketzos Hashulchan 8:13; Yabia Omer 6:2; 9:108; Shoel Vinishal 1:3; See Kaf Hachaim 27:31; Piskeiy Teshuvos 27:14

[141] The reason: As the verse [Devarim 6:8] states “Ukeshartem Ukesavtem” which teaches us that just as one writes with his right hand, so too he must tie with his right hand, and from the fact that the tying is with ones right hand one can deduce that the tying of the Tefillin Shel Yad must be done on the left hand, as he must use his writing hand for tying the Tefillin onto the opposite hand. [Admur ibid; Taz 27:7; Semak ibid; 2^nd reason in Menachos 37a]

[142] 1^st opinion in Michaber 27:6; Sefer Hateruma 213; Rosh Tefillin 18; Biur Hagr”a 27:17; Tzemach Tzedek O.C. 4:2 that so applies according to Rashi and Tosafus according to one opinion in Gemara, and so is opinion of Riy and Mordechai and Rabbeinu Yerucham; Bach 27, brought in M”A 27:10, that so applies according to all Poskim and this matter is not under debate; Tzemach Tzedek O.C. 4:2 that a) so applies even according to Rebbe Yechiel ibid and that b) so should be done according to the Michaber ibid who does not give an arbitration, and c) even the Darkei Moshe 27:4 writes that there is no set custom regarding this. And d) The main opinion follows the Bach ibid; To quote in his words: “Now, regarding The M”A ibid who ruled that one is to put it on his right arm like a lefty, with all due respect, his words are not correct at all and anyone who follows his words does not fulfill his obligation at all when he wears it on his right hand like a lefty he is rather to wear it on his left hand”; Mor Uketzia 27; Magen Giborim 27; Artzos Hachaim 27; Shoel Umeishiv Tinyana 2:58; 3:123; Aruch Hashulchan 27; Kaf Hachaim 27:31 [as so rules Mekubalim who are the final arbitrator of a debate, as well as because in any dispute one should always wear on left]; Igros Moshe 4:11; Cheshev Haeifod 1:103; See Piskeiy Teshuvos 27:12-15 for all opinions

[143] The reason: As the verse [Shemos 13:16] states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s weaker and more frail hand. [Michaber ibid; See Admur 27:1; Rav Ashi Menachos 37a]

[144] Kaf Hachaim 27:31 that one who is stringent to wear on the opposite arm after Davening is blessed; See Piskeiy Teshuvos 27:14; Omitted from Tzemach Tzedek ibid, which implies that according to his opinion there is no need at all to be stringent and put it also on the right arm after Davening. [See Tzemach Tzedek ibid New Edition footnote 66]

[145] Kaf Hachaim ibid that first wear on left and then on right; See Igros Kodesh 11:148, printed in Shulchan Menachem 1:82, regarding the general idea to wear on other arm after Davening, although not in discussion of the above case

The blessing: One is to say blessing the first time he puts it on irrelevant of which hand he chooses. we do not apply here the rule of Safek Brachos Lihakel, as in any event the blessing also covers the head Tefillin. [See Tzemach Tzedek 5:11; Igros Kodesh 11:148, printed in Shulchan Menachem 1:82]

Other opinions: Some Poskim rule that he is to wear two hand Tefillin simultaneously during Davening. [Chesed Lealafim 27:5] Practically, one is not to do so due to Baal Tosif. [Yifei Laleiv ibid; Ben Ish Chaiy ibid; Kaf Hachaim ibid]

[146] Piskeiy Teshuvos 27:14; See Rabbanim in next footnote that there is likewise no tradition amongst the Chabad Rabbeim, or official Chabad custom, as to whether one is to follow Admur or the Tzemach Tzedek

[147] Yagdil Torah 38:36 that the custom is like Admur ibid to follow the writing hand [So write the Alterer Rabbanim of Anash: Rav Gringlass that so he was ruled by Ziknei Rabbanei Anash regarding case of lefty writing with right hand; Rav Shnear Zlaman Gerelik that the custom is to follow Admur and not the Tzemach Tzedek, although he has received no Chabad tradition in this matter; Rav Alexander Yudsin to do only like Admur and that we have never seen or heard of anyone who puts it on both arms; Rav Perlow that although he received no tradition, the custom of the world is to follow the writing hand as rules Admur; and so rule of Rabbanei Anash today: Rav Farkash, brought in Hiskashrus]; See Piskei Rav Z.S. Dworkin 6 who also rules like Admur to wear on the right arm; There is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid, and certainly knew of the ruling of the Tzemach Tzedek and nevertheless ruled differently; See also Nesivim Bisidei Hashlichus 1:44

Other opinions of today’s Rabbanim and Poskim: See Piskeiy Teshuvos 27:14 that the above dispute is not arbitrated and that based on the Biur Halacha 27 “Vehachi Nahug” one should attempt to do like all opinions. Rav Yaakov Landau ibid concludes like Tzemach Tzedek to wear on both arms; Rav Ginzberg in Hiskashrus 554:16 and Sefer Dinei Iter 5:15 conclude based on Rebbe’s answer to Rav Shmuel Livitin to wear only on left arm as rules the Tzemach Tzedek

The Chabad ruling, custom, and opinion of Rebbe: The Alter Rebbe ibid rules that we always follow the writing hand versus the hand that is used for majority of one’s actions. Hence, one always wears the Tefillin on the hand that one does not use for writing. However, the Tzemach Tzedek ibid rules that we follow the majority of one’s actions versus writing, and hence if one does all his actions with his right then one is to put the Tefillin on his left hand. The above dispute is with regards to what’s is the main source for why one is to don the Tefillen on his left hand, is it due to “Yad Koh” the weaker hand [and thus one should place on his left in this scenario], or is it due to “Ukshartam Ucsavtam” [and thus one is to place them on his right]. This debate creates a great dilemma for Chabad Chassidim, as there’s no clarity as whether one should follow the Alter Rebbe’s ruling or that of the Tzemach Tzedek. In such a case, the Rebbe was accustomed to send the asker to ask Ziknei Rabbanei Anash. [See Igros Kodesh 11:148; Story with Rav Nasan Gurary brought below; Maaneh of Rebbe brought above] Practically, the testified Chabad custom by the Rabbanim is like the opinion of Admur and unlike the Tzemach Tzedek, and we were not even stringent to put it on the second arm after Davening, and so rule the majority of Chabad Rabbanim. Perhaps the reason for this is because the Tzemach Tzedek does not even record the ruling of his grandfather the Alter Rebbe, and if he would have seen his ruling he would have retracted from his conclusion. [See Yagdil Torah ibid] Nonetheless there does exist a testimony that the Rebbe once instructed a boy [Rav Nasan, Ben Rav S.Z. Gurary] in the above situation [is a righty who writes only with his left hand] to ask a Rav, and the Rav who was asked was Rav Shmuel Livitin. Rav Shmuel Livitin in turn asked the Rebbe and the Rebbe replied that he is to wear the Tefillin on the left hand as rules the Tzemach Tzedek. [See Hiskashrus 574; Dinei Iter 5:14]

[148] Os Chaim Veshalom 27:8 in name of his grandfather; Cheshev Haeifod 1:103; 2:58; Az Nidbaru 14:32; Piskeiy Teshuvos 27:14 footnote 114

[149] See Igros Kodesh 11:148, printed in Shulchan Menachem 1:82 to ask Rabbanei Anash; Likewise, there is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash

[150] Admur 27:10; M”A 27:9-10; Darkei Moshe 27 in name of Mordechai; Ketzos Hashulchan 8:13; See Halef Lecha Shlomo 11; Shoel Umeishiv Tinayan 2:58; Avnei Tzedek 3; Maharsham 3:299; Maharash Engel 3:13; Divrei Yoel 1:3; Divrei Yatziv 1:9; See Kaf Hachaim 27:31; Piskeiy Teshuvos 27:15

Other opinions: Some Poskim rule that it does not suffice for one to change his nature from a righty to a lefty, and if he was born a righty he used to always place the Tefillin on his left arm, even if he became accustomed to writing and doing all of his actions with his left arm. [Opinion in Mordechai, brought in M”A ibid; Manuscript of Levush, brought in Shevet Halevi 9:6; Teshuras Shaiy 2:85; See Piskeiy Teshuvos 27:15 footnotes 119-120]

[151] The reason: As in such a case the left hand still remains his weaker and more frail hand. [Admur ibid]

[152] The reason: As in such a case the right hand has now become his weaker and more frail hand. [Admur ibid]

[153] Admur and Poskim ibid regarding a righty who trained himself to become a lefty and certainly this would apply in the opposite case; Halef Lecha Shlomo 11; Shoel Umeishiv Tinayana 2:58; Avnei Tzedek 3; Maharsham 3:299; Maharash Engel 3:13; Divrei Yoel 1:3; Divrei Yatziv 1:9; See Piskeiy Teshuvos 27:15

[154] Tzemach Tzedek 12:3

[155] See Piskeiy Teshuvos 27:15

[156] Halef Lecha Shlomo 11; Shoel Umeishiv Tinayan 2:58; Avnei Tzedek 3; Maharsham 3:299; Maharash Engel 3:13; Divrei Yoel 1:3; Divrei Yatziv 1:9

[157] Shevet Halevi 9:6; Teshuras Shaiy 2:85; See Piskeiy Teshuvos 27:15 footnotes 119-120

[158] Rav Nasan Gurray of Buffalo relates that the Rebbe told his father that it is not medically wise to try to change one’s handedness from a lefty to righty. [See Hiskashrus 574; Dinei Iter 5:14]

[159] See Piskeiy Teshuvos 27:5

[160] Admur 27:4; Michaber 27:2

[161] Nachlas Shiva 41; Kitzur SHU”A 10:7; Biur Halacha 27:3 “Haminhag Hanachon” in name of Chayeh Adam

Other opinions: Some Poskim rule that one is not to switch the knot of the Yud and is rather to always put the Tefillin on in the reverse order, as explained next. [Shvus Yaakov 1:3; Omitted from majority of Poskim in next footnote]

[162] Shvus Yaakov 1:3; Beir Heiytiv 27:10; Machatzis Hashekel 27:3; Yeshuos Yaakov 27:4; Artzos Hachaim 27:3; Aruch Hashulchan 27:17; Kaf Hachaim 27:11 and 27, 31; Kitzur SHU”A ibid; Biur Halacha 27:3 “Haminhag Hanachon”; Yagdil Torah N.Y. 6:51; Hiskashrus 430:16; Shevach Yakar p. 73; Dinei Iter 5:6; See Nesivim Bisidei Hashlichus p. 45

[163] As having the Ma’abarta face towards the shoulders is a mere good custom and not a matter required from the letter of the law. [See Admur 27:6; Michaber 27:3]

[164] See Piskeiy Teshuvos ibid footnote 27

[165] The reason: Although both the wearing of the Tefillin in a way that it’s knot faces the heart and that it’s Mabarta faces the upper part of the shoulder is a mere good custom and not obligatory [See Admur 27:4; Michaber 27:2 regarding the Shin facing inwards and Admur 27:6; Michaber 27:3 regarding the Mabarta facing the shoulders], nonetheless one with the Tefillin of a person who wears it on the opposite arm should always choose to wear it in a way that the Mabarta is towards the elbow rather than have the knot face away from the heart. The reason for this is because the custom of wearing the knot of the Yud towards one’s heart is of greater importance than having the Mabarta facing the shoulder. [See Biur Halacha ibid in name of Gra 27:7 and 9 that having the Yud face the heart is a Talmudic requirement as opposed to a mere custom]  

[166] Admur 27:3; See Piskeiy Teshuvos 27:16; Dinei Iter 5:20

[167] Admur ibid; M”A 27:3; Bach 27; Piskei Rid Menachos 37a; Piskei Riaz Tefillin 27; Biur Hagr”a 27:6; Panim Meiros 3:11; Siddur Beis Oved 6; See Eretz Tzevi 9; Chikrei Halachos 5:32; Kaf Hachaim 27:5

Other opinions: Some Poskim rule that in such a case he is to wear the Tefillin on his right arm. [Tiferes Shmuel on Rosh Tefillin 18 in name of Rasha, brought in Pischei Olam 27:4 and Kaf Hachaim ibid] Practically, the Kaf Hachaim ibid concludes to wear the Tefillin on the right arm without a blessing.

[168] Shagas Aryeh 37; Machazik Bracha 27:1; Siddur Beis Oved 7; Shaareiy Teshuvah 27:4; Kaf Hachaim 27:5; Iter Yad 5:20

Other opinions: Some Poskim rule that in such a case he is even exempt from wearing the head Tefillin. [Tzemach Tzedek 5, brought in Kaf Hachaim ibid] Practically, the Kaf Hachaim ibid negates this ruling saying that it is against the implication of all the Poskim.

[169] Tzemach Tzedek O.C. 1:5 letter 8 and 11 based on Admur 651; M”B 27:6; Eretz Tzevi 1:9 that so is implied from Admur 27:3; Imrei Yosher 2:15; Igros Kodesh 29:93 that one even recites a blessing; Sefer Dinei Iter 5:20, 23

[170] 1^st opinion in Admur ibid; Bach 27; Tosafus Menachos 37a, brought in Or Zarua 1:577

[171] 1^st opinion in Admur ibid; Implication of Bach 27 and Elya Raba 27:2; Tzemach Tzedek O.C. 5

[172] 2^nd opinion in Admur ibid; M”A 27:3

[173] Admur ibid, parentheses in original [Admur rules in parentheses that it is to be donned on his left arm while in the next parentheses he brings that the Magen Avraham rules that it is to be placed on his right arm.]; Meaning, that even according to those opinions who say that the person remains obligated to wear the hand Tefillin in such a case, it is disputed whether he is to don the arm Tefillin on his right arm [not amputated] or left arm [the amputated arm].

[174] 2^nd opinion in Admur ibid; M”A 27:3 in name of Yireim and Mordechai; Shut Rama 124; Or Zarua ibid brought in Darkei Moshe 27

[175] The reason: As the Torah [Shemos 13:9] states “Al Yadecha/Above the arm,” which refers to the bicep, and thus since he does not have an arm [for it to be placed above it] therefore he is completely exempt from wearing the hand Tefillin. [Admur ibid]

[176] Minchas Shlomo 2:4; Piskeiy Teshuvah 27:16; However, see Chikrei Halachos ibid that the main opinion of Admur is to wear it only on the left arm

[177] Admur ibid; Rama 27:1; However, see Tzemach Tzedek 5:6 and 7

[178] Kaf Hachaim 27:7; Piskeiy Teshuvos 27:16 based on Biur Halacha 27:1 “Belo Bracha”

[179] P”M 27 A”A 3; Tzemach Tzedek O.C. 5:2; Minchas Shlomo 2:4-5; Sefer Dinei Iter 5:20

[180] M”B 27:5 and Biur Halacha 27:1 “Sheiyn Lo” that so applies even according to Or Zarua; Piskeiy Teshuvos 27:16

[181] See Piskeiy Teshuvos 27:16; Dinei Iter 5:29-32 for various cases

[182] Igros Moshe 1:8; Conclusion of Piskeiy Teshuvos 27:16; Conclusion of Dinei Iter 5:30; See M”B 27:22 based on Degul Merivava; However, from some Poskim it can be understood that we view the arm as if it is non-existent, and hence the Tefillin must be worn on the other arm: See Sheiris Yehuda 2; Tzemach Tzedek O.C. 5; Imrei Yosher 2:14; Aruch Hashulchan 27:17; Divrei Yoel 1:3; Rav Akiva Eiger Tinyana 61; Peri Megadim 651 A”A 10; Kaf Hachaim 27:9; Piskeiy Teshuvos ibid footnote 127

[183] Avnei Nezer 1:1; Minchas Elazar 4:57; Piskeiy Teshuvos ibid footnote 135; Dinei Iter 5:25

Other opinions: Some Poskim rule that one is nevertheless to continue wearing the Tefillin on his left arm. [Imrei Yosher 2:14; Beis Shlomo E.H. 148; See Sefer Iter Yad 5:25]

[184] Iter Yad 5:25

[185] See Sefer Iter Yad 5:31

[186] Maharsham 2:240; Divrei Yoel 1:3; Minchas Yitzchak 10:1; Piskeiy Teshuvos 27:16

[187] Ohel Yehoshua 1:17-5

[188] Implication of Tzemach Tzedek 4, 5 and 12; Conclusion of Iter Yad 5:31

[189] Maharsham 2:240; Divrei Yoel 1:3; Minchas Yitzchak 10:1; Piskeiy Teshuvos 27:16

[190] See Sheiris Yehuda 2; Tzemach Tzedek O.C. 5; Divrei Nechemia

[191] Sheiris Yehuda 2; Divrei Nechemia 11; Tzemach Tzedek 5 [The above answers were given in response to Rav Baruch Shalom, the eldest son of the Tzemach Tzedek, who was born without a right hand]; Pischei Olam 4; Kaf Hachaim 27:9; Iter Yad 5:22

[192] Tzemach Tzedek ibid

[193] Dinei Iter Yad 5:21 based on Poskim in previous footnotes

[194] Shvus Yaakov 1:3 that it is possible in such a case that everyone agree it is obligated to wear the hand Tefillin on his impact on and hence when his to do so due to the doubt; Yad Aaron; Kaf Hachaim 27:7; Iter Yad 5:21

[195] Tzemach Tzedek O.C. 1:5; Sefer Dinei Iter 5:21

[196] See Piskeiy Teshuvos 27:16; Iter Yad 5:22

[197] Misgeres Zahav on Kitzur SHU”A 9:5; Kaf Hachaim 27:8; Iter Yad 5:26; See Piskeiy Teshuvos 27:16 that according to some Poskim, a temporary mobilization the forces want to change his handedness, also changes which hand he is to put the Tefillin on. Nonetheless, he concludes in footnote 128 that the custom is not this way. See Dinei Iter 5:28

[198] See Igros Kodesh 29 p. 93

[199] See Piskeiy Teshuvos 27:16; Iter Yad 5:29

[200] Some Poskim rule that he now becomes a lefty, and must thus wear the Tefillin on his right arm. [Degul Merivav 27; M”B 27:22] Other Poskim, however, rule that needs to continue to wear it on his left arm. [Imrei Yosher 2:14; See all Poskim in Piskeiy Teshuvos 27 footnote 127]

[201] Conclusion of Iter Yad ibid; See Tzemach Tzedek O.C. 5:11

[202] Tzemach Tzedek O.C. 1:5 letter 8 and 11 based on Admur 651; M”B 27:6; Eretz Tzevi 1:9 that so is implied from Admur 27:3; Imrei Yosher 2:15; Igros Kodesh 29:93 that one even recites a blessing; Sefer Dinei Iter 5:20, 23

[203] Poskim in previous Q&A regarding one who was born without this part of the arm and the same applies if it was amputated r”l; Dinei Iter Yad 5:21; See Degul Merivav 27; M”B 27:22; Piskeiy Teshuvos 27:16

[204] See Piskeiy Teshuvos 27:16

[205] Misgeres Zahav on Kitzur SHU”A 9:5; Kaf Hachaim 27:8; Iter Yad 5:26; See Piskeiy Teshuvos 27:16 that according to some Poskim, a temporary mobilization the forces want to change his handedness, also changes which hand he is to put the Tefillin on. Nonetheless he concludes in footnote 128 that the custom is not this way. See Dinei Iter 5:28

[206] See Igros Kodesh 29 p. 93

[207] Iter Yad 5:29; See Poskim in previous Q&A regarding right arm

[208] Iter Yad 5:24

[209] See Piskeiy Teshuvos 27:16 footnote 130 and 132; Iter Yad 5:22

[210] Sheilas Shaul 1:3; Teshuvos Vehanhagos 2:16; Rav SZ”A in Minchas Shlomo 2:4; Iter Yad 5:22

[211] Minchas Yitzchak 10:1; Cheshev Haeiphod 3:77; Betzel Hachochma 6:1; Shevet Halevi 7:7; Tzitz Eliezer 18:2; Mishneh Halachos 13:7; Piskeiy Teshuvos ibid

[212] Piskeiy Teshuvos 27:11

[213] Setimas Admur 27:8 and Kol Haposkim; Chelkas Yaakov 2:42; 3:183; Divrei Yisrael 3:104; Kaf Hachaim 27:32

Other opinions: Some Poskim rule that in such a case one is to wear the Tefillin on the right arm without a blessing. [P”M 27 A”A 11; Pischeiy Olam 27:16]

[214] Piskeiy Teshuvos ibid footnote 92; See Halacha 6A for opinions who rule that even a lefty is to always wear the Tefillin on his left arm.

[215] Admur 27:2; Siddur Admur [letter 4 in Raskin]; Michaber 27:1; Rosh Tefillin 18; Rabbeinu Tam in Tosafus Menachos 37a; Ketzos Hashulchan 8:7; See Piskeiy Teshuvos 27:1; Sefer Oter Yisrael Besifara p. 52

[216] Literally: “In the elevated part of the flesh that is by the area of the arm between the elbow and the shoulder, which is called the Kibores.” [Admur ibid; See M”A 27:1; Taz 27:2; Menachos 37a]

The reason: As the verse [Devarim 11:18] states “And you shall place these words on your heart” from which we learn that it must be placed opposite the heart. This refers to the bicep which is the area that is exactly opposite the heart. [Admur ibid; Siddur Admur ibid; Menachos 37b]

[217] Admur ibid; Siddur Admur [letter 4 in Raskin]; Rama 27:1; Hagahos Semak 153:1 in name of Shimusha Raba

Other opinions: Some Poskim rule that one may wrap the Tefillin even past the halfway mark, and it is valid to be worn throughout any area of the bicep. [Gr”a brought in M”B 27:4; 29; See Piskeiy Teshuvos 27:1 footnote 6] Accordingly, some Poskim rule that in a time of need one may rely on this opinion and position the Tefillin past the half area. [M”B 27:4 regarding large Tefillin and if there is no room on the arm and 27:29 regarding a case of injury on the arm; Aruch Hashulchan 27:4; Ben Ish Chaiy Chayeh Sarah 6 regarding those who wear two pairs of Tefillin simultaneously; Kaf Hachaim 27:3] Other Poskim, however, completely negate this. [Yabia Omer 1:3; 9:108] According to the lenient approach to wear it past the upper half in a time of need, a blessing may likewise be recited. [Kaf Hachaim ibid; Implication of M”B 27:4 and 27:29] However, other Poskim rule that a blessing may not be said. [Chayeh Adam 14:10; Yabia Omer ibid]

[218] Admur ibid; Siddur Admur [letter 4 in Raskin]; M”A 27:2; Bedek Habayis; M”B 27:4 that this invalidation applies according to all

[219] Siddur Admur [letter 4 in Raskin]

[220] Sefer Tefila Lemoshe Tefillin 7:7; Piskeiy Teshuvos 27:1; Sefer Oter Yisrael Besifara p. 52

[221] M”B 27:4 “It is very common by the large Tefillin that the Ketzitza falls beyond the bicep.”; Chofetz Chaim Shaar Hatorah 7; Piskeiy Teshuvos 27:1 based on M”B 27:34 that this applies likewise to the Mabarta being within  the space of the upper half

[222] Admur 27:2; Siddur Admur [letter 4 in Raskin]; Michaber 27:1; Elya Raba 27:1 in name of Beis Yaakov 71 that the wearing is invalid if this was not done

[223] Siddur Admur ibid

[224] The reason: As the verse [Devarim 11:18] states “And you shall place these words [on your heart]” from which we learn that it must be placed opposite the heart. [Siddur Admur ibid]

[225] See Hiskashrus 756 and other volumes for a lengthy discussion on this subject

[226] Implication of all Poskim who emphasize the armpit in their measurement, including: Michaber 27:1, Rama ibid, Semak 153; Halichos Shlomo 4 footnote 39; Piskeiy Teshuvos 27:1

[227] Shraga Hameir 6:46; Piskeiy Teshuvos 27:1

[228] See M”B 27:4 “It is very common by the large Tefillin that the Ketzitza falls beyond the bicep.”

[229] Implication of Admur 27:2 and Siddur “Between the elbow and shoulder” and so is implied from all Poskim who write the shoulder in the measurement, and not the armpit, including: Rambam Tefillin 4:2; Mordechai Menachos 37a in name of Rabbeinu Tam; Rosh Halachos Ketanos Tefillin 18; Tur 27; Rav Yosef Yitzchak Belinav, printed in Hiskashrus ibid, that so applies according to all, and so is implied from Tosafus Menachos 37a that the intent of the term “armpit” is really shoulder; Sefer Oter Yisrael Besifara p. 52 in article of Rav Yochanon Rubinovitch

[230] Rav Belinov ibid that based on his measurements of the arms of ten Bar Mitzvah boys, there is 20-21 cm between the crease of the elbow and shoulder, which gives enough space for the 4×4 Tefillin [which takes up a length of about 6-7 cm] to be worn; See also Halichos Shlomo 4 footnote 39 that we do not change the Jewish custom and make the Tefillin smaller in order for those with smaller arms to fit it within the Shiur.

[231] M”B 27:4; Halichos Shlomo 4:27 that we do not change the Jewish custom and make the Tefillin smaller Even though the size of our Tefillin today reaches beyond the Shiur.

[232] Rav Belinov ibid; Sefer Oter Yisrael Besifara p. 54

[233] Rav Y.S. Ginzberg in Hiskashrus 429; Rav Dovid Shochat; It is told that Rav Moshe Landa purchased smaller Batim of the Shel Yad for all his sons; Rav Yosef Yitzchak Rabinowitz; Rav Chaim Shalom Deutch

[234] M”B 27:4 regarding large Tefillin and if there is no room on the arm and 27:29 regarding a case of injury on the arm; Aruch Hashulchan 27:4; Ben Ish Chaiy Chayeh Sarah 6 regarding those who wear two pairs of Tefillin simultaneously; Kaf Hachaim 27:3; Piskeiy Teshuvos 27:1

[235] Kaf Hachaim ibid; Implication of M”B 27:4 and 27:29; Piskeiy Teshuvos 27 footnote 6

[236] Yabia Omer 1:3; 9:108

[237] Chayeh Adam 14:10; Yabia Omer ibid

[238] See M”B 27:4; Shraga Hameir 6:46; Piskeiy Teshuvos 27:1

[239] Chofetz Chaim Shaar Hatorah 7

[240] Admur 27:6; Michaber 27:3

[241] See Piskeiy Teshuvos 27 footnote 28

[242] Admur 27:4; Michaber 27:2; Levush 27:2; See Piskei Riaz Tefillin 21; Or Zarua 1:576; See Biur Halacha 27:3 “Haminhag Hanachon” in name of Gra 27:7 and 9 that having the Yud face the heart is a Talmudic requirement as opposed to a mere custom

[243] See Piskeiy Teshuvos 27:4

[244] Admur 27:17; Rama 27:10; Mordechai p.96

[245] Admur and Rama ibid write this Halacha in continuation of the Halacha regarding that the Daled of the Shel Rosh must face towards the outside, and then conclude that the same applies to the Yud of the Shel Yad.

[246] For a full analysis on this subject, see Siddur of Rav Raskin footnote 30 and Miluim 9; Shevach Hayakar p. 27

[247] Siddur Admur [Letter 7 in Raskin]“After the blessing one is to fasten the strap within the knot in order to fulfill the Mitzvah of: And you shall tie for a sign on your hand [Devarim 6:8].”; See also Admur 25:17 “The blessing over the Tefillin Shel Yad is to be said after placing it onto the biceps and tying it, as the tying of the Tefillin Shel Yad is the beginning of its making” Admur ibid uses the term tying when referring to the Tefillin Shel Yad, as opposed to “Yihadkenu/fastening” when referring to the Tefillin Shel Rosh, hence implying that there is some knot tying occurring during the fastening; This seemingly is done in accordance to the opinions who require a daily tying of the Yud: See Tosafos Menachos 35b and Eiruvin 97a and Chulin 9a that so was the opinion of Rabbeinu Eliyahu, which was negated by Rabbeinu Tam; See also Tikkunei Tefillin 1:187 of the Baal Sefer Haitim; Seder Hadoros 4,930 and Shalsheles Hakabbalah after Rashi, for a fascinating story behind the argument between Rabbeinu Tam and Rabbeinu Eliyahu, and that Moshe Rabbeinu himself was summoned from Heaven to arbitrate the dispute, and in the end he reluctantly ruled like Rabbeinu Tam. See Reshimos 34

The reason: As doing so fulfills the Mitzvah of fastening on the hand itself with this knot, as this fastening onto the hand is being done with the knot. [Siddur Admur] It is unclear as to the intent of this statement, although seemingly it is coming to say that from the verse we learn that the fastening of the Tefillin onto the arm is to be done using the knot itself, and this can only be fulfilled through fastening the knot itself onto the hand. See next footnote for greater depth into the reason.

[248] Rabbi Leibal Groner [via correspondence] that a certain individual personally was  instructed and shown by the Rebbe Rayatz to do so; Shevach Yakar p. 21 that Rav Zalman Shimon Dworkin stated that so he was taught in Lubavitch and in name of Rav Leibal Groner that so he saw the Rebbe perform [however, in later correspondence he related to me that he cannot ascertain what the Rebbe did]; Sefer Yimei Melech 3:984 that the Rebbe was told that this is the Chabad tradition by Rav S.Z. Butman and Rav Betzalel Vilshansky, after asking them the intent of the words of Admur in the Siddur; See Ketzos Hashulchan 8:8 that “We have a tradition from Admur to make knot of the Yad in a way that the strap passes through a small loop that is within the knot itself (unlike the rest of the world who does so in a small loop made on the opposite side of the Ma’abarta), and this loop can be opened and closed with the strap that passes through it.” [However, no mention is made by the Ketzos Hashulchan ibid of the concept of doing so at the time of the blessing. See Siddur Raskin ibid] See Taamei Haminhagim p. 624-625 for instructions in how this knot is made; See Ashel Avraham of Butchach who negates the making of the knot in this method;

Explanation: Meaning, that the Chabad tradition makes the knot of the Yud in a way that it contains a loop that can be widened and narrowed by pulling at the strap. Now, this loop is widened prior to the donning of the Tefillin, often being done immediately after the Tefillin is removed, and is then fastened/narrowed immediately after the blessing. This seemingly fulfills the instructions of Admur in the Siddur to fasten the knot onto the arm. [Nevertheless, from the wording of Admur, it is unclear if this is indeed the intent, as perhaps simply fastening the Yud to the hand fulfills this. Nonetheless, this is the tradition received.]

The reason for this daily fastening: A possible reason that Admur requires that the knot itself be tightened daily after the blessing is to fulfill one’s obligation according to those Poskim who rule that one is required to tie the Tefillin daily. [Rabbeinu Eliyahu, brought in Tosafos Menachos 35b and Eiruvin 97a and Chulin 9a, but negated by Rabbeinu Tam who writes “One is not required daily to open the knot of the Tefillin and then close it at the time of putting it on”; Tikkunei Tefillin 1:187 of the Baal Sefer Haitim; See Ashel Avraham of Butchach Tinyana 32:52 who records this tradition behind the knot of Admur, although later negates it; See Toras Menachem 1 p. 31 that doing so does not jeopardize the status of the knot, even though it is undone daily; See Siddur Raskin ibid]

[249] See previous footnote in the reason for the daily fastening

[250] Rav Eli Landa Shlita relates that his father Rav Yaakov Landa z”l did not do so when putting on Tefillin; Rav Mondshine states that Rav Nasan Gurray asked Rav Shmuel Levitin if the above tradition is correct and he was told that he did not see this custom practiced in Chabad. He likewise states that he asked Rav Yaakov Yosef Raskin, Rav Shlomo Chaim Kesselman, and Rav Rafael Kahn about this tradition of fastening the knot after the blessing, and they replied that they did not see this done in Russia and the first time they heard of this is when they arrived in Eretz Yisrael.

[251] Testimony of a Yechidus with Rav Itche Meir Gurary, published in Heichal Menachem and Mikdash Melech Otzros Rebbe 4:497, that the Rebbe himself was not accustomed to do so as his father Rav Levi Yitzchak Schneerson did not teach him to do so, and that the Rebbe even stated that doing so possibly constitutes a Hefsek. The Rebbe instructed Rav Itche Meir to seek council with Ziknei Anash as how he should do so. See also Sefer Yimei Melech 3:984 for a record of the above source and other sources and that the Rebbe answered the author that this matters arbitration belongs to Rabbanei Anash; See Siddur Raskin ibid

[252] See Ashel Avraham of Butchach Tinyana 32:52 who states that this tradition in the name of Admur and its seeming reasoning to fulfill the Mirtzvah according to Rabbeinu Eliyahu is illogical, as a mere fastening of a strap does not constitute making a knot on Shabbos, and hence does not fulfill the obligation of Rabbeinu Eliyahu. The Rebbe ibid stated accordingly that doing so would constitute an interval between the blessing and fastening. See also article of Rav Mondshine in Koveitz Yagdil Torah Yerushalayim 5:81 who questions the above-mentioned tradition and its usefulness; See however Siddur Raskin ibid who defends this tradition of Admur and explains that indeed the closing of the strap is considered like one is making and tying the Yud, and thus fulfills the Mitzvah according to Rabbeinu Eliyahu.

[253] As perhaps by leaving the loop open it is considered to ruin the knot/Yud and demote it from its status of holiness, and therefore it should only be done momentarily before putting on the Tefillin. [See Minchas Shlomo 2:2 who negates this worry] Furthermore, perhaps if one leaves the loop open constantly and only closes it while he is wearing it enters the knot of the Yud into question as to whether this considered a permanent and Kosher knot. [See Avnei Nezer O.C. 183:5, although his ruling is negated by the Poskim and practical custom as brought in Chapter 1 Halacha 8B in Q&A] On the other hand one can argue and say that in truth opening and closing the loop does not affect at all the Yud of the knot, which is shaped only on the upper part of the knot which is not touched by the loop and therefore both of the above concerns are irrelevant. Nonetheless, see the wording in Tosafus Eiruvin 97a in negation of the opinion of Rabbeinu Eliyahu that “One is not required daily to open the knot of the Tefillin and then close it at the time of putting it on”; See also Toras Menachem 1 p. 31 that according to Rabbeinu Eliyahu “one is to open and close the knot daily” hence implying that it is be opened that day and then closed, and not open the day before. Vetzaruch Iyun! 

[254] Admur 27:5; Siddur Admur “And one is to beware that the Kesher of the Yud not be moved from the Bayis of the Yad.”; Michaber 27:2; See Piskeiy Teshuvos 27:6

[255] In Siddur Admur here states “Kesher Shel Yud” in Admur 27:5 and Michaber ibid he states “the Yud of the Kesher”

[256] The reason: This is due to the reason brought in the Zohar [Pinchas 3:236]. [Admur 27:5; M”B 27:10] The Zohar ibid was very stringent in this stating that one must be very careful that the Yud does not move from the Yad Tefillin in order so it does not create a separation, and one who does so is distanced from the pleasures of the next world. [Beis Yosef 27; Soles Belula 27:1; Kaf Hachaim 27:12]

[257] Ashel Avraham Butchach 27

Other opinions: Some Poskim rule it is valid if there is a very slight space in-between. [Teshuras Shaiy 2:93]

[258] See Q&A

[259] See Q&A

[260] See Q&A

[261] Igros Kodesh 12:433

[262] Avnei Nezer 14

[263] Avnei Nezer 14 in understanding of Admur 32:77 that the Bayis is called the Tefillin and not the Titura [although he later negates this]; Eretz Tzevi 106 in defense of Admur; See Tzafnas Paneiach 3:160; Teshuras Shaiy 2:93; Shulchan Shlomo 27:3; Piskeiy Teshuvos 27 footnote 37; Siddur Raskin footnote 35 that so is the Chabad custom

[264] Matzas Shmurim p. 64

[265] See Vayeishev Hayam 4:8 in name of Kisvei Arizal and Setimas Haposkim; Piskeiy Teshuvos ibid

[266] Implication of Zohar ibid; Mahariy Tzemach; Olas Tamid p. 57; Kesher Gudal 3:13; Shalmei Tzibur p. 40a; Siddur Beis Oved 29; Shaareiy Teshuvah 27:5; Chesed Lealafim 25:10; Ben Ish Chaiy Vayeira 15; M”B 27:10 “Some are careful”; Kaf Hachaim 27:12; Piskeiy Teshuvos 27:6

[267] Ashel Avraham Butchach 27

[268] See Igros Kodesh 12:433, printed in Shulchan Menachem 1:85, that the Rebbe Rayatz did not have a hole in the box that covered his Ketzitza of his Shel Yad, and that he did not wear the box during Davening; See also Yimei Melech 3:986 that the Rebbe Rayatz folded the straps over the Tefillin in a way that the Yud did not touch the Bayis and were behind the straps; See Hiskashrus 409:81 that the Rebbe once showed someone how the Rebbe Rayatz wrapped the Tefillin around the case and left the Yud outside the case; See Siddur Raskin footnote 33 who infers this from Admur in Siddur

[269] Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8

[270] Piskeiy Teshuvos 27:6

[271] Brought in Shaareiy Teshuvah 27:5; Kaf Hachaim 27:12; Rav SZ”A, brought in Piskeiy Teshuvos ibid footnote 31, followed this custom

[272] Kaf Hachaim 27:12

[273] Shaareiy Teshuvah leaves this custom in question due to Chatzitza; M”B ibid negates the custom; Chazon Ish, brought in Piskeiy Teshuvos ibid footnote 31, negates the custom as we find no source for allowing an additional sinew in the Rishonim or Achronim.

[274] See Piskeiy Teshuvos ibid footnotes 32-35

[275] See Zer Zahav of Mahriy Tzemach that so was custom of Rav Shmuel Vital; Kaf Hachaim 27:13 in name of Poskim that according to Kabala this binding is necessary, in addition to the need of approximating the Yud to the Bayis.

[276] Admur 27:11 “The required length of the strap of the hand Tefillin is to wrap it around the upper arm and tie the knot with it.”; Michaber 27:8; Rambam Tefillin 2:12

[277] Pashut from Admur and Poskim ibid; See Admur 25:17; Siddur Admur [Letter 7 in Raskin]; M”B 25:38

[278] Siddur Admur in parentheses [Letter 9 in Raskin]; Shaareiy Teshuvah 27:8 in name of Peri Eitz Chaim Shaar Hatefillin 10; Shulchan Aruch Harizal; Olas Tamid p. 34b; Or Tzadikim; Elya Raba 27:8 in name of Makor Chaim; Imrei Pinchas in name of Rav Pinchas of Koretz; Otzer Hachaim 48 that so was custom of Rebbe of Tzans; Mishmeres Shalom Kudinav 4:4; Darkei Chaim Vehsalom 48; Os Chaim 27:9; Chelkas Yehoshua Parshas Vaeschanon in name of Besht and Arizal; See Piskeiy Teshuvos 27:17 footnote 150; Kaneh Bosem 2:21

Other opinions: Some Poskim negate the custom of forming a Shin around the bicep, and negate this from having been the custom of the Arizal, or being required according to Kabbalah, as on the contrary, according to Kabalah it is not to be done. [Shaareiy Teshuvah 27:8 that other Mekubalim do not agree with the above statement; Birkeiy Yosef 25:9; Ben Ish Chaiy Vayeira 15; Kaf Hachaim 25:63] Some negate the above custom being that undoing the Shin can be considered to be erasing the name of Hashem. [See Pischeiy Teshuvah Y.D .276:17l; Os Chaim ibid who negates this] See Piskeiy Teshuvos ibid footnote 150 that those accustomed to make a Shin on the hand do not need to also make a Shin on the bicep.

[279] Sefer Haminhagim p. 4; Ketzos Hashulchan 8:8

[280] Admur 27:13; Rama 27:8; Darkei Moshe 27, brought in M”A 27:14; Maharil Tefillin brought in Taz 27:9

[281] Seemingly this includes even the Mabarta, as understood from Maharil ibid, and explicitly implied from Kneses Hagedola 27:4 that according to the Maharil it is not to be wrapped even on the Mabarta; Vetzaruch Iyun from wording of Admur and from Ishkavta Derebbe p. 24 who writes that the Rebbe Rashab was particular to wrap the two wrappings of the straps over the Ma’abarta, and not the Titura, seemingly being stringent like the Rama and Admur ibid in his Shulchan Aruch

[282] The reason: As there is no Mitzvah at all in this wrapping [as it is not required for the tying], and therefore it is not befitting to place the straps over the Titurah, as the Titurah contains greater holiness than the straps. [Admur ibid; Taz 27:9] Alternatively, the reason is because the hand Tefillin is meant to hang on the arm and not be tied onto it, just like the Shel Rosh. [Earlier statement of Admur ibid; Maharil ibid; Kneses Hagedola 27:4 in explanation of Maharil; See Kaf Hachaim 27:36]

[283] Custom brought, and negated, in Maharil ibid; Shelah Miseches Chulin 112b in name of his father [although writes to remove after Shel Rosh is donned]; Kneses Hagedola 27:8 that the custom of all Jewry is to wrap around the Mabarta; Mor Uketzia 27; Siddur Yaavetz; Machazik Bracha 27:5; Or Tzadikim; Beir Heiytiv 27:15 in name of Poskim; Yifei Laleiv 27:6; Artzos Hachaim 27; Kaf Hachaim 27:36; See also Shaareiy Teshuvah 27:8; All Poskim who rule one is to wrap the strap around the knot of the Yud, and around the Ketzitza, to fasten it to the Bayis: Zer Zahav of Mahriy Tzemach that so was custom of Rav Shmuel Vital; Kaf Hachaim 27:13

[284] Siddur Admur [letter 9 in Raskin]; See Ishkavta Derebbe p. 34 that according to Admur in the Siddur the wrapping of the straps is a Mitzvah and hence does not constitute an overriding of Kedusha.

[285] Siddur Admur ibid; See Taz 27:9; See Kaf Hachaim 27:13 and 36 who negates even this stringency and allows the strap to be wrapped around the Ketzitza and that so should be done according to Kabalah

[286] Ishkavta Derebbe p. 24; Yimei Melech 3:984; Michtav Sofer 1 that Rav Shimon Sofer would wrap three times 

Are the straps to be wrapped on the Titura or Ma’abarta? See Ishkavta Derebbe p. 24 that the Rebbe Rashab was particular to wrap the two wrappings of the straps over the Ma’abarta, and not the Titura, seemingly being stringent like the Rama and Admur ibid in his Shulchan Aruch; However, see Yimei Melech 3:984 that the Rebbe directed for the first strap to be placed by the area of the Ma’abarta, and the second to be placed half on the Titura and half on the Ma’abarta. Michtav Sofer 1 states that Rav Shimon Sofer would wrap one time on the Titura and two times on the Mabarta 

[287] Mor Uketzia that so did Chacham Tzevi; Minhagei Chasam Sofer Tosafos 13:15;

[288] See Zer Zahav of Mahriy Tzemach, brought in Shaareiy Teshuvah 27, that so was custom of Rav Shmuel Vital; Kaf Hachaim 27:13 in name of Poskim that according to Kabala this binding is necessary, in addition to the need of approximating the Yud to the Bayis.

Other customs: Some are accustomed not to wrap the strap over the Yud, being that the Yud is of greater holiness. [Piskeiy Teshuvos 27 footnote 34 and 28:4]

[289] See Kaf Hachaim 27:13; Vayeishev Hayam 4 that the custom is to make a full wrapping around the Bayis although some only do half a circle and that it is to be made on the actual Bayis, and not on the plastic box; Yabia Omer 9:28 that some Sephardic communities are not accustomed to do so. See Piskeiy Teshuvos 27 footnote 35

[290] Piskeiy Teshuvos ibid

[291] Piskeiy Teshuvos 27 footnote 154 based on M”B 28:9; See Tehila Ledavid 37:9; Lehoros Nasan 4:4

[292] Levushei Serud on M”A 27:5; Avnei Nezer 14; Miasef Lekol Hamachanos 27:26; Kaf Hachaim 27:19 based on Arizal; Piskeiy Teshuvos 27 footnote 151 and 27:8

Other opinions: Some Poskim rule that leather is not considered a Chatziza under the Bayis, as Min Bemino is never considered a Chatzitza. [Tehila Ledavid 27:3; Revid Hazahav, brought in M”B 27:14; Shulchan Hatahor 27:2; Maharsham 4:137; See Admur 651:5; Rama 651:1; Tur 651; Sukkah 37b that we never apply the rule of Chatzitza by Min Bemino]

[293] See Piskeiy Teshuvos 27:2

[294] Implication of P”M 91 A”A 93; Dinim Vehnahagos of Chazon Ish 3:10; Chelkas Yehoshua 6:7

[295] Os Chaim Veshalom 27:14 that so is his custom and the custom of his forefathers; Beis Baruch Kelal 4:50 that so was custom of Chazon Ish; Orchos Rabbeinu 1:26 that so was custom of Steipler; Teshuvos Vehanhagos 1:52 in name of many Gedolei Yisrael

[296] Levushei Mordechai E.H. 77; Os Chaim Veshalom ibid; Ben Ish Chaiy Toldos 17; Kaf Hachaim 4:99; Salmas Chaim 39; Ashel Avraham Butchach 4:21; 16:1; Orchos Chaim Spinka 92:6 in name of Meorei Or; Minchas Yitzchak 4:114; Halichos Shlomo 4:3 in name of Rav SZ”A; Opinions in

[297] The reason: As the area of the bicep onto which the Tefillin is worn is not considered a normally covered area. [Ben Ish Chaiy ibid] Alternatively, as when touching one’s skin for the sake of a Mitzvah it does not contract impurity. [Poskim ibid]

[298] Admur 27:11, Michaber 27:8, and Rambam Tefillin 2:12 regarding the length of the strap; Admur 25:24 “This binding around the forearm is a mere custom and is not included within the actual Mitzvah”; 27:19 “It is not the main part of the Mitzvah”

[299] See Halacha G below.

[300] Admur 27:12; Siddur Admur [Letter 9 in Raskin]; Michaber 27:8 “6 or 7”; M”A 27:13 in name of Arizal to bind 7 times; See Nagid Mitzvah Tefillin p. 70 [new print] that it corresponds to the seven Naaros; Pirush Haramaz Hakdamas Hazohar p. 262 that it corresponds to the seven Heichalos

[301] Gloss in Siddur of Rebbe Rashab in name of his father the Rebbe Maharash; Sefer Haminhagim p. 4; Os Chaim Veshalom 27:10 that so is intent of Michaber who writes 6 or 7 times; Piskeiy Teshuvos 27:17

[302] Rebbe Rashab ibid; Sefer Haminhagim ibid

[303] Ben His Chaiy Vayeira 15; Kaf Hachaim 27:13 and 35 based on Peri Eitz Chaim; Imrei Pinchas of Rav Pinchas of Koreitz; Sefer Besht on Torah Vaeschanon; Os Chaim Veshalom 27:10 based on Rama 263:1

[304] See Biur Halacha 27:2 “Haminhag Hanachon”; Piskeiy Teshuvos 27:7

[305] See Biur Halacha ibid; Piskeiy Teshuvos ibid; The Rishonim and Poskim [including the Shulchan Aruch] do not record any preference in this matter, and ignore the entire subject all-together, hence lending to the notion that it is every person’s prerogative to choose what to do.

[306] Beis Yosef 27 in name of Mahariy Ben Chaviv, brought in Biur Halacha 27:2 “Haminhag Hanachon”

[307] The reason: One of the advantageous of this direction of making the loop is that when the Tefillin are wrapped, it pulls the Yud closer to the Bayis, and not further away, as occurs with the second tradition where the loop is made on the inside of the Tefillin, and pulls it away from the Bayis. [See Biur Halacha ibid; Darkei Chaim Veshalom 1; Aruch Hashulchan 27:10]

[308] Biur Halacha 27:2 “Haminhag Hanachon” that so is implication of ruling of Michaber; Aruch Hashulchan 27:10; This custom follows the custom of the Kabbalists and Arizal; Aruch Hashulchan ibid encourages even Ashkenazim to follow this custom

[309] Implication of Darkei Moshe 27:1, brought in Biur Halacha 27:2 “Haminhag Hanachon”

[310] The reason: One of the advantageous of this direction of making the loop is that the fastening of the tefillin with the strap is closer to the heart. [Biur Halacha 27:2 “Haminhag Hanachon”] Another advantage is that it follows the dictum that all of ones turns should always be towards the right. [Siddur Tzelusa Deavarahm; See Likkutei Maharich Seder Tefillin; Piskeiy Teshuvos 27 footnote 41]

[311] Biur Halacha 27:2 “Haminhag Hanachon” that we follow the custom of the Darkei Moshe; Aruch Hashulchan 27:10 that so is the Ashkenazi custom [although encourages even Ashkenazim to do like Sephardim]; This was the custom of Rav Chaim of Tzans

[312] Biur Halacha 27:2 “Haminhag Hanachon” that one may choose whatever custom he desires

[313] Piskeiy Teshuvos ibid

[314] Admur 27:12; Michaber 27:8; M”A 27:13; Kisvei Arizal, Peri Eitz Chaim Shaar HaTefillin 10

The reason: See Peri Eitz Chaim ibid that the seven straps represent seven Naaros.

[315] There is no recorded source amongst the Poskim, or Sefarim of Nigleh or Nistar, which require that the straps of the Shel Yad Tefillin on the arm be surrounded by skin, and that they not be allowed to touch each other on the sides; There is also no reason or basis to find issue with the straps touching each other, even by the other parts of the arm. See all Sefarim quoted below which direct the Rashi’s to overlap the Rabbeinu Tam straps, and thus certainly the touching of the sides would not pose any issue either.

[316] I have not found any discussion on this custom in Sefarim

[317] See Ishkavta Derebbe p. 31 footnote 19

[318] See Ishkavta Derebbe ibid “I do not know, and have not heard the reason of the custom of the Rabbeim to at all make space between the straps wrapped on the forearm.” However, perhaps the following suggestions can be made: 1) The straps all represent parts of Hashem’s name, as written in Peri Eitz Chaim ibid, and just as the letters in a Sefer Torah may not touch each other, so too the straps. [See Ishkavta Derebbe ibid for a similar explanation regarding why we leave a space between the sets 2 and 4 of the straps] 2) The straps each represent a different level of “Naarah”, as writes the Arizal ibid, and these Naaros are to be separate from each other.

[319] This, however, seemingly was done in order to properly fasten the straps on the arm, and not merely because of a touching issue.

[320] See here: https:::www.youtube.com:watch?v=P2WbWz3YkVc

[321] Many of the customs, and even Halachos that we keep regarding Tefillin are “customs” with no source in the Talmud. See for example Rashba 827, brought in Rama 27:4; and M”A 27:5, regarding Chatzitza, that the Rashba gave a final ruling based on the custom he saw done.

[322] See Rama 27:4; Admur 27:7; Taz 27:4; M”A 27:5 that there is no Chatzitza invalidation by the straps of the Tefillin [Rama ibid], especially if they are by the forearm [Admur and Taz ibid], and especially if it is only a small amount [M”A ibid]; See Admur 651:5; Rama 651:1; Tur 651; Sukkah 37b that we never apply the rule of Chatzitza by Min Bemino, which is two items of the same species. The same applies regarding Tefillin. [Revid Hazahav, brought in M”B 27:14; Shulchan Hatahor 27:2; Maharsham 4:137] Accordingly, even if the law of Chatzitza would apply to these straps, leather would not be viewed as a Chatzitza between the straps/Tefillin and the skin; See all Poskim in next footnote regarding wrapping Rashi over the Rabbeinu Tam straps; See Piskeiy Teshuvos 27 footnote 90; 34:3

If the straps have loosened: If the straps have become loosened and have fallen downwards, on top of one of the lower straps, then seemingly it is to be fixed and fastened, otherwise it may not be considered strapped around the arm. Vetzaruch Iyun

[323] See Arizal in Peri Eitz Chaim Tefillin 10; Ben Ish Chaiy Vayeira 21; M”B 34:5; Yabia Omer 1:3; 5:5 Vayeishev Hayam 4:3 [of Rav Yaakov Hillel]; Piskeiy Teshuvos 34:3

[324] See Shraga Hameir 6:80 [See there that he rules it is better for one with a cast to wrap a minority of the straps over the cast, which is a real Chatzitza, then to wrap all the straps on top of each other, in the area of skin that precedes the cast; However, he records the M”A 27:5 that there is no Halachic issue in having only have a small part of the straps overlap each other.]

[325] The reason: As some Poskim rule that by Tefillin even Min Bemino is a Chatzitza. [Birkeiy Yosef 27:1 who compares it to Bigdei Kehuna; Levushei Serud 27; M”B 27:10 and 14 that initially one is to be stringent like this opinion; See Machatzis Hashekel 34:5; Shut Hastam 50; Rav Poalim 3 Sod Yesharim 8; Doveiv Meisharim 2:37; Piskeiy Teshuvos 27 footnote 90; 34:3] Likewise, some Poskim rule that even the straps should not have a Chatzitza under them. [Peri Megadim 27 M”Z 4; Doveiv Meisharim ibid; Cheshev Haeifod 1:21; Teshuvos Vehanhagos 2:26; Piskeiy Teshuvos 27:9]

[326] Admur 27:11 “[From the letter of the law] the [minimum] required length of the strap of the hand Tefillin is [for it to be long enough] to wrap it around the upper arm and tie the knot with it and then stretch a single strap until the middle finger, and wrap the strap onto it three times and then tie it.”; Admur 33:6; Siddur Admur [Letter 16 in Raskin] “After wearing the head Tefillin one wraps three times on the middle finger”; Michaber 27:8; Rambam Tefillin 3:12; Menachos 35b; Ketzos Hashulchan 8:11; See also regarding wrapping on the middle finger: Basra 3:9; Kama 3:15; 33:6; See Piskeiy Teshuvos 27:17

[327] Siddur Admur [Letter 16 in Raskin]; M”B 25:38; Artzos Hachaim 25 [that even according to Arizal, the Shel Rosh is to be worn before the three wrappings on the finger]; See Halacha 10A!

Other customs: Some are accustomed to wrap the Tefillin three times on the fingers and palm prior to wearing the Tefillin Shel Rosh. [Implication of Shut Harambam 73; Mamar Mordechai 25:11; Teshuvos Vehanhagos 1:38 in name of Rav Chaim of Brisk; See Piskeiy Teshuvos 25:19 footnote 142 that so was the custom of the Chofetz Chaim]

[328] Implication of Poskim ibid

[329] See Reishis Chochmah Shaar Hakedusha end of Chapter 6

[330] Ishkavta Derebbe p. 34, brought in Ketzos Hashulchan 1 in Hosafos in back of Sefer, that so was the custom of the Rebbe Rashab; Shulchan Hatahor 25:8; Orchos Rabbeinu 4:153; Piskeiy Teshuvos 25:19

Other customs: Some are accustomed to wrap the Tefillin one time on the finger and allow the remainder to dangle until after the Shel Rosh is worn. [Mishmeres Shalom Kudinav 6:4 in name of Daas Kedoshim; See Piskeiy Teshuvos 25:19 footnote 142]

[331] Rebbe Rashab in gloss in Siddur Torah Or; Sefer Haminhagim p.12 [English]; See Siddur Raskin Miluim 11 that the Rebbe was seen to undo the Daled and redo it after he put on the Shel Rosh.

[332] Ishkavta Derebbe p. 34, brought in Ketzos Hashulchan 1 in Hosafos in back of Sefer, that so was the custom of the Rebbe Rashab; Shulchan Hatahor 25:8; Orchos Rabbeinu 4:153; Piskeiy Teshuvos 25:19

[333] Ketzos Hashulchan ibid

[334] Admur 27:12; Siddur Admur [Letter 16 in Raskin] “One first wraps one time on the middle part of the finger, and then two times on the lower part”; M”A 27:12 in name of Arizal; Shaar Hakavanos Tefillin Derush Hei; Shelah Miseches Chulin; See Reshimos Choveres 28, brought in Shulchan Menachem 1:31, in great length; Siddur Raskin Miluim 11

Other customs: There exist other customs in how the straps are wrapped around the finger, although these customs have no root in the Talmud or Poskim. [M”A ibid] For example, some wrap twice around the middle joint and once around the lower joint. [Piskeiy Teshuvos 27 footnote 143] Others are accustomed to also wrap the strap around the ring finger [near the pinky], or on the index finger near the thumb, in order to form a Daled on the fingers. [Kaneh Bosem 2:21; Orchos Rabbeinu p. 28; Piskeiy Teshuvos 27:17 footnote 148; See Nachalas Shiva 12 that the Kiddushin ring is to be placed on the index finger]

[335] Implication of Admur ibid [unlike his ruling in Siddur]; M”A 27:12 and Taz 27:8 in name of Arizal; 1^st Opinion in M”B 27:30; See Reshimos 28 p. 4 and 10

[336] So is the implication of Admur and M”A ibid, unlike Siddur Admur and all opinions brought in next footnote. However, see Piskeiy Teshuvos 27 footnote 143 who interprets the M”A to likewise in truth refer to the middle joint, and there is thus no contradiction

[337] Siddur Admur ibid; Taz 27:8 in name of Arizal; Shaar Hakavanos Tefillin Derush Hei; Peri Eitz Chaim Shaar Hatefillin 10; Makor Chaim 27:11 in name of Arizal; Elya Raba 27:8; P”M 27 M”Z 8; M”B 27:30

[338] Siddur Admur ibid [This is unlike the implication of Admur in 27:11 that one first wraps two on the bottom part and only then wraps one time on top]; Peri Eitz Chaim Shaar Hatefillin 10; Nagid Mitzvah; Makor Chaim 27:11 in name of Arizal; Elya Raba 27:8; 2^nd opinion in M”B 27; Ketzos Hashulchan 8:11; See Reshimos 28 p. 4 and 10, printed in Shulchan Menachem 1:92

[339] Sefer Haminhagim p. 4; Hagahos of Rebbe Rashab on Siddur that so was the custom he witnessed by the Rebbe Maharash; Ishkavta Derebbe p. 36; Reshimos 28 p. 4 and 10; See Siddur Raskin Miluim 11 Ohalei Sheim 7 p. 236

The reason: This is done as a compromise between the two opinions of whether the first strap is to be wrapped around the middle part of the finger or the bottom part. [Ishkavta Derebbe ibid; Reshimos ibid] Alternatively, it is done to follow the order of right center and left. [Reshimos ibid] Alternatively, this is done in order to form the three parts of the Yud, which the three middle wrappings correspond to. [Ishkavta Derebbe ibid]

[340] Sefer Haminhagim ibid based on testimony of Rav Eliyahu Simpson; Ishkavta Derebbe p. 51 that so was custom of Rebbe Rashab to be particular that they do not overlap each other; See Siddur Raskin Miluim 11

[341] Minhagei Melech p. 15; Shevach Yakar p. 24; See Siddur Raskin Miluim 11

[342] Siddur Admur in parentheses; Hagahos of Rebbe Rashab on Siddur; Likkutei Maharich Seder Mitzvas Tefillin in name of Mavor Yabok Sifsei Renanos 6; Piskeiy Teshuvos 27 footnote 144

[343] Tashbatz 3:118 [that it is a custom of Sephardic Jewry started due to Chivuv Mitzvah, even though it was not followed by the previous Rabbanim and Geonim]; Elya Raba 27:8 in name of Soles Belula 27:2 in name of Peri Eitz Chaim Shaar Tefillin 10; P”M 27 A”A 13; Ketzos Hashulchan 8:11 and by the supplement footnotes; See Piskeiy Teshuvos 27:17 footnote  145-147 and 150

[344] Hagahos of Rebbe Rashab on Siddur Im Dach; Ishkavta Derebbe p. 49; See Ketzos Hashulchan 1 Miluim by the supplement footnotes.

Previous Chabad customs: In previous generations it was customary even amongst Chabad Chassidim to make the form of a Shin by the palm of the hand. [Gloss in Ketzos Hashulchan 8:11 by the supplement footnotes that so was custom of all Anash of Chevron and Yerushalayim until the year 1926, based on the tradition they received from Anash in Russia. In the year 1927 the glosses of the Rebbe Rashab on the Siddur became public and were made aware of.]

[345] Ketzos Hashulchan 8:11 by the supplement footnotes that so is written in Mishmeres Shalom; PT ibid footnote 149

[346] Admur 27:11 and 33:6 and Michaber 27:8 and Rambam Tefillin 2:12 [regarding the length of straps, and the implication is that one must tie it]; Siddur Admur [Letter 16 in Raskin] “And at the end of the wrappings, tie it”; Darkei Moshe 27:5; Shut Harambam Peir Hador 73; Biur Hagr”a 27:8; Ketzos Hashulchan 8:11; See Ketzos Hashulchan ibid footnote 42 and in Hosafos 1 p. 86; Ishkavta Dertebbe p. 35; Reshimos 28:8; Siddur Raskin Miluim 12

[347] Implication of Admur ibid and ibid; One Nussach in Shut Harambam ibid that it is required, brought in Ketzos Hashulchan Hosafos ibid; Ketzos Hashulchan 8 footnote 42 that this tying is part of the Mitzvah of Ukeshartem and in Miluim ibid that there is a Kabalah from Tzadikim and Geonim that this knot is a Halacha Moshe Misinai; Ishkavta Derebbe p. 34, brought in Ketzos Hashulchan 1 in Hosafos in back of Sefer

Other opinions: Some Poskim rule that this knot at the end of the tying is not an invalidating factor, and is not required from the letter of the law. [One Nussach in Shut Harambam ibid, brought Reshimos ibid, that it is not Muchrach to make this knot; Reshimos ibid that perhaps it is for this reason that people are not careful to avoid talking prior to this tying]

[348] Aruch Hashulchan 27:19; Shulchan Hatahor 27:5 writes to stick it in twice; Shevilei David 25:6; Piskeiy Teshuvos 27:17; Shevach Yakar p. 24; See Rama 651:1 and 1^st custom in Admur 651:6 regarding Iggud of Lulav that a slip is considered a knot; See Siddur Raskin Milum 12

Other opinions: Seemingly, according to the 2^nd opinion in Admur 651:6, one is required to make an actual Halachic knot as defined by the laws of Shabbos. See also M”B 651:11; Ketzos Hashulchan 1 Hosafos for 8 footnote 42 that according to Shut Harambam one needs to make an actual knot; Piskeiy Teshuvos 27 footnote 139

May the end of the strap dangle below? Some write that no part of the strap is to dangle below, and is to be completely wrapped and tucked in. [Likkutei Maharich Seder Tefillin in name of Mavor Yabok] Others, however, write that the end of the strap is to remain dangling out to form a  vav for Hashem’s name. [Shulchan Aruch Harizal Tefillin 17] See Piskeiy Teshuvos 27 footnote 1144

[349] The custom of the Rebbe was to simply slide the end of the strap through the binding around the palm and do nothing further with it. [Footnote 72 in new Shulchan Aruch Admur; Siddur Raskin ibid that so was witnessed]

[350] Piskeiy Teshuvos 27:17 based on M”B 25:28 in name of Mishkanos Yaakov

[351] Shulchan Hatahor 27:5 in name of Chozeh Melublin; Custom of Peshischa and Gur; Ketzos Hashulchan in Hosafos 1 p. 86; See Piskeiy Teshuvos 27:17 footnote 149

[352] Ishkavta Derebbe p. 34, brought in Ketzos Hashulchan 1 in Hosafos in back of Sefer, that so was the custom of the Rebbe Rashab

[353] Ketzos Hashulchan ibid

[354] Admur 28:4 [regarding removing]; M”A 25:18; 28:3 [as explains Machatzis Hashekel ibid, based on M”A 25:18]; Arizal in Peri Eitz Chaim Tefillin 10; M”B 25; Artzos Hachaim 25:11; Kaf Hachaim 25:68; Ketzos Hashulchan 8:11 in brackets; Piskeiy Teshuvos 25:20 footnote 158

[355] Ketzos Hashulchan 8:11 and in Hosafos in back of Sefer; See Reshimos 28:8 where the Rebbe suggests that perhaps it should be completely forbidden just as we prohibit talking by Tekios and Bedikas Chametz until the end of the Mitzvah, although the Rebbe there concludes that he has not seen people be careful in this, and he remains with a Tzaruch Iyun; Siddur Raskin Miluim 12; See Ishkavta Derebbe p. 34 who negates the need to avoid talking prior to making the knot on the hand, as he holds that this knot is to be made already prior to putting on the Tefillin Shel Rosh

[356] Siddur Raskin Miluim 12

[357] Piskeiy Teshuvos 27:17

[358] Torah Leshma 9; Beis Yisrael 3; Shulchan Melachim 10:95; Piskeiy Teshuvos 27:17; See Chelkas Yaakov 3:103; Kinyan Torah 1:47; Mishneh Halachos 5:30

[359] Piskeiy Teshuvos 27:17

[360] See Admur 27:14-18; Ketzos Hashulchan 8:10; Piskeiy Teshuvos 27:18

[361] Admur 27:14; Siddur Admur [Letter 10 in Raskin]; Menachos 37b

[362] Shemos 13:9

[363] The source: [The Talmud in Menachos ibid states:] When the Torah says that the head Tefillin is to be placed between the eyes, does it refer to the elevated part of the head, or does it refer to the actual area between the eyes? [So, we make a Gezeira Shava between two verses to determine the answer.] It states here by Tefillin “Bein Eiynecha” and its states later on [in Devarim 14:1 regarding the prohibition of Karcha] that you shall not make a bald spot between your eyes/Bein Eiyneichem. Now, just as there it [must] refer to the elevated part of the head [which contains hair], and can be made bald, so too here it refers to the elevated part of the head which [contains hair and] can be made bald. [Admur ibid; Menachos ibid]

[364] Admur 27:14 [omitted in Siddur]; Michaber 27:9; Tur 27:9

[365] Admur 27:14; Michaber 27:9; Rosh Tefillin 19

[366] M”B 27:34

[367] Tur 27:9; Beis Yosef 27:9; Biur Halacha 27:9 “Ad Sof” in name of Tur, Rabbeinu Yerucham, Sefer Hateruma 213, Yerushalmi; See Biur Halacha ibid in name of Terumas Hadeshen that even accoridng to this opinion the Tefillin is not to be made larger than four fingers width, which is eight centimeters; See Piskeiy Teshuvos 27:18

[368] Biur Halacha 27:9 “Ad Sof” in name of Semak and Kol Bo; Beis Yosef ibid that so is implied from Rambam Tefillin 4:1 that it may only be placed on the area next to the forehead; Artzos Hachaim 27; Tefila LeMoshe 7:13 

[369] Biur Halacha ibid; Maaseh Rav

[370] Admur 27:18; Siddur Admur [Letter 10 in Raskin]; Michaber 27:10; See Poskim in next footnote!

[371] Siddur Admur ibid “Mamash”; See Siddur Raskin ibid footnote 42; See Chakal Yitzchak 1; Tiferes Adam 3:4; Mechzeh Avraham 3; Os Chaim Veshalom 27:12; Divrei Yoel 1:4; Vayan Yosef 4; Mishneh Halachos 5:8; Tzitz Eliezer 12:6; Vayishal Shaul 1:5; Orchos Chaim Spinka 27:6; Piskeiy Teshuvos 27 footnote 168-169

Other opinions: Some Poskim rule that there is no requirement for the head Tefillin to rest exactly by the center of the head, and it is valid even initially if the Tefillin is slightly to the right or slightly to the left, as Chazal [Eiruvin 95b]state that there is room to wear two Tefillin’s on the head. [Divrei Chaim 2:6; Setimas Haposkim who all omit the word “Mamash” written in Siddur; See Miasef Lekol Hamachanos 27:75; Piskeiy Teshuvos 27:18] See Poskim ibid regarding this novelty of the Divrei Chaim and is defense or negation

[372] The reason: In order so the Shel Rosh correspond to “between the eyes.” [Admur 27:18] Alternatively, the reason this is done is because Chazal state [Menachos 34b] that the Parshiyos of Kadesh and Vehayah Ki Yiviacha are to be on right side, while Shema and Vehaya Im Shamoa are to be on the left side. Now, by Tefillin of Rashi that the Parshiyos are in order there is only a miniscule distance between right and left, which is the split between Vehaya Ki Yiviacha and Shema. Therefore [by Rashi Tefillin] one must be very careful in this. [Siddur Admur ibid; See Sefer Hateruma 206; Admur 34:3; Raskin footnote 44 that this is based on Tosafus Menachos 34b] See Poskim ibid

[373] Siddur Admur ibid as explained in the reason brought in previous footnote; See Reshimos 172:20 that the Alter Rebbe used a mirror to make sure his Rabbeinu Tam Tefillin were centered properly

[374] See Piskeiy Teshuvos 27:18 footnote 169; Siddur Raskin Letter 10 footnote 42

[375] See Piskeiy Teshuvah 12 in Hashmatos that so was the custom of some Geodlei Yisrael to carry a mirror with them for their Tefillin; Mishneh Halachos 5:8 that so was the custom of the Brisker Rav;

[376] See Likkutei Sichos 3:853; Toras Menachem 28 p. 25 [printed in Shulchan Menachem 1:84]; Reshimos 172:20; Rebbe in Hagadah Shel Pesach [new] p. 12; Sefer Hasichos 5702 p. 89

[377] Divrei Chaim 2:6 that it is Maaseh Borus to use a mirror to check the exact place; Os Chaim Veshalom 27:12 based on Darkei Teshuvah 156:7 that those who are meticulous do not look at mirrors due to the prohibition of Lo Yilbash; Divrei Yoel 1:4 that it is improper to have a mirror in Shul; Sefer Hasichos 5704 p. 111 [p. 102 in Hebrew] he dismisses this custom of using a mirror and says that rather one is to ask another person, as brought next; Piskeiy Teshuvos 27:18 footnote 169; See also Igros Kodesh 14:364 who does not mention this option of using a mirror

[378] Sefer Hasichos 5704 p. 111 [p. 102 in Hebrew]; Igros Kodesh 14:364, printed in Shulchan Menachem 1:84

[379] See Poskim in previous footnotes regarding mirror! Piskeiy Teshuvos ibid

[380] See Os Chaim Veshalom 27:12, many Poskim in previous footnotes who discuss the novelty of the Divrei Chaim ibid, and Piskeiy Teshuvos 27:18 that it suffices to use the hands to verify the centeredness, and using a mirror or asking a friend is not necessary

[381] Admur 27:14 [omitted in Siddur]; Michaber 27:9 “The area for placing the Tefillin Shel Rosh begins from the area that hair grows on one’s forehead”; Tur 27:9; Rambam Tefillin 4:1; Rosh Tefillin 19; Menachos 37a “Bemakom Sheoseh Karcha”

[382] Admur ibid; Taz 27:10; All Poskim in next footnote

[383]  Admur ibid; Taz 27:10 as understood by some Poskim; Beis Yaakov 131; Elya Raba 27:10; Divrei Yosef 63; Yad Ahron on Hagahos Hatur; Soles Belula 27:3; Shalmei Tzibur p. 37; Birkeiy Yosef 27 Shiyurei Bracha 1; Kesher Guda 3:10; Siddur Beis Oved; Mamar Mordechai 27:8; P”M 27 M”Z 10; Shaareiy Teshuva 27:15; Kitzur SHU”A 10:3; M”B 27:33; Kaf Hachaim 27:38; Divrei Chaim 2:6; Likkutei Maharich; Maharshag 1:7; Os Chaim Veshalom 27:15 [see his wording brought below in negation of the other opinions]

Other opinions: Some Poskim rule that only the Ketzitza [Bayis] must be placed above the hairline while the Titura may be placed below the hairline. [Taz 27:10 as understood by Beis Yaakov 131, although argues on the Taz; Gan Hamelech 153; Olas Tamid 27:8; Implication of Elya Raba 27:10, brought in P”M and Kaf Hachaim ibid; Daas Kedoshim 27] Other Poskim rule that if majority of the Tefillin is above the hairline, it is valid. [Birchas Habayis 38:18; Devar Yehoshua 4:11 that so was custom of some Tzadikim; Ashel Avraham Butchach 27 in his initial suggestion, although does not conclude this way] See Os Chaim Veshalom ibid and other Poskim ibid who completely negate this approach. In the words of the Os Chaim Veshlaom ibid “It is true that one must be very careful in this, as it is a stumbling block to the public, and the action of the Yetzer Hara to cause people to become Karkaftas that have not worn Tefillin, as the previous Poskim have protested this custom of the masses who wear the Tefillin almost on the forehead, or even slightly below the hairline. However, I have seen that due to our great sins that even Torah scholars and Rabbanim Gedolim wear Tefillin like this below their hairline, and if so, they have never fulfilled the Mitzvah of Tefillin Shel Rosh in their lifetime. They should bemoan the fact that they are sinners and causing the masses who copy them to sin. May G-d save us from their punishment.”

Opinion of Taz: The Taz ibid records “The end of the Ketzitza is to be where the hair begins to grow.” Some Poskim understand the Taz to mean that the Titura may be below the hair, and only the actual Bayis must be by the hair. [Beis Yaakov 131; Elya Raba 27:10; Yad Ahron on Hagahos Hatur; Shalmei Tzibur p. 37] Other Poskim, however, learn the Taz to mean that the entire Tefillin must be above the hair. [Mamar Mordechai 27:8; P”M 27 M”Z 10; Shaareiy Teshuva 27:15; Kaf Hachaim 27:38]

[384] Taz 27:10; Shiltei Giborim on Mordechai Shabbos; Kneses Hagedola 27; Olas Tamid 27:8; Elya Raba 27:11; Soles Belula 27:4; Tefila Ledavid p. 20; Shalmei Tzibur p. 37; Chesed Lealafim 27:7; Kaf Hachaim [Falagi] 10:20; Shesilei Zeisim 27:23; M”B 27:33; Kitzur SHU”A 10:3; Ketzos Hashulchan 8:10

[385] Taz ibid; Chayeh Adam 14:10; Ben Ish Chaiy Chayeh Sarah 1; Kaf Hachaim 27:40; Poskim ibid

[386] Taz 27:10; Chesed Lealafim 27:7; M”B 27:33 “One who is not careful in this is included in Posheia Yisrael Begufan and is a Karkafta who has not put on Tefillin…It is as if the Tefillin is in his pocket.”

[387] M”B 27:33

[388] Yifei Laleiv 2:2; Shevet Hamussar 20 p. 51; Soles Belula 25; M”B 27:33

[389] Ben Ish Chaiy Chayeh Sarah 1; Kaf Hachaim 27:38; See Eretz Tzevi 1:12; Os Chaim Veshalom 27:15; Piskeiy Teshuvos 27:18

[390] Peri Hasadeh 3:149; Levushei Mordechai 1:110; Beir Moshe 3:7; Piskeiy Teshuvos 27:18

[391] Misgeres Hashulchan on Kitzur SHU”A ibid in name of Shulchan Shlomo; Tiferes Adam 3:4; Imrei Yosher 2:2-3

[392] Chakal Yitzchak 1; Tzur Yaakov 1:163

[393] Shlah; Soles Belula 27:4; Chesed Lealafim 27:2; Shesilei Zeisim 27:23; M”B 27:33; Biur Halacha 27:9 “Ad Sof”; Kaf Hachaim 27:38

[394] The reason: The Tefillin is to be surrounded by hair, as in play of the verse “Vesevivo Nisara Meod.” [Shlah ibid] Alternatively, in order so if it slides, it does not slide down below the hairline. [M”B ibid]

[395] Biur Hagr”a 27:25; Maaseh Rav 26, brought in Biur Halacha 27:9 “Ad Sof”; See Piskeiy Teshuvos 27:18

[396] Implication of Admur ibid “This means that the beginning of the Tefillin is to be placed at the hairline,” thus implying that it is not to be placed above it. This is unlike the simple wording of the Michaber 27:9 who implies it may be placed even initially anywhere between the hairline and the area of the baby skull.

[397] As otherwise the end of the Titura may extend past the skull area of the baby’s head, and the entire Tefillin must be within that space.

[398] See Ashel Avraham Butchach 27

[399] See Hiskashrus 418; Mishivchei Rebbe p. 74; Shulchan Menachem 1:85; Eretz Tzevi 1:12

[400] Through personal correspondence with the author

[401] As in all stories, especially those heard second hand, not all details may be accurate, although the general story is reliable.

[402] See the “other opinions” brought in previous footnotes.

[403] Admur 27:15; Siddur Admur [Letter 12 in Raskin]; Michaber 27:10; Rambam Tefillin 4:1; Menachos 35b; See Kaf Hachaim 27:43; Piskeiy Teshuvos 27:19

[404] Admur ibid; M”A 27:15; Rambam ibid; Chulin 19b; M”B 27:35

[405] Shaareiy Teshuvah 27:17; Kneses Hagedola 27 in name of Shiltei Giborim in name of Mordechai; M”B 27:35; Chakal Yitzchak 1:30; Hisorerus Teshuvah 1:12; Kaf Hachaim ibid

Other opinions: Some Poskim rule that the knot must rest entirely on the bone of the skull, and if it rests on the nape one does not fulfill his obligation and is saying a blessing in vain. [Kitzur Shelah p. 40 in name of Shiltei Gibroim; Anonymous opinion brought, and negated, in Shaareiy Teshuvah ibid; Nivei Shalom 27:19 in name of Kitzur Shelah; See Kaf Hachaim ibid]

[406] See Shaareiy Teshuvah ibid and M”B ibid that both the end bone of the skull, and the nape under it are valid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid and footnote 171 that there is room for two knots on the back of the skull, and thus it is valid even if it is some space above the end of the skull [i.e. some distance from the start of the nape], and that so is implied from Or Zarua 1:575; Az Nidbaru 1:88; 2:56 that it is even initially valid if it is partially on the bone and partially on the nape; Chakal Yitzchak 1:30; Hisorerus Teshuvah 1:12; See Biur Halacha 27:10 “Baoref” in name of Maaseh Rav and Sefer Hateruma that the knot must be under the slope of the skull.

[407] Possible understanding of Admur 27:18; Shaareiy Teshuvah ibid; Chesed Lealafim 27:8; Yifei Laleiv 27:6; M”B 27:35; Kaf Hachaim ibid; Piskeiy Teshuvos ibid

Opinion of Admur: Admur 27:18 states in parentheses “Therefore, it is proper for the knot of the Tefillin Shel Rosh to be positioned by the Gova/higher area.” It is unclear as to the intent of Admur, as placing the Daled in the center of the back of the head, by the Oref, is an obligation, as stated in Admur 27:15-16 and not just a good matter. Likewise, this statement seemingly has no connection with its previous statement that it is going on, which rules that the Ketzitza is to be placed in the center of the head between the eyes. Seemingly, however, the intent of Admur in his statement is to say that it is proper for the knot of the Tefillin to be positioned on the actual bone which is above the nape, as this area is directly opposite the “between the eyes” of the person. Vetzaruch Iyun  

The reason: This is to be done in order so the knot be properly fastened onto the head, and not be loose. [Shaareiy Teshuvah ibid; However, see Chakal Yitzchak ibid who questions this notion and states that on the contrary, it is looser when it is on the bone. However, see Piskeiy Teshuvos 27 footnote 173 for his explanation] Alternatively, it is done in order so the Daled rests between the eyes. [See explanation of opinion of Admur ibid]

Other opinions: Some Poskim rule that the knot may even initially rest on the area of the nape, below the skull. [Chakal Yitzchak 1:30; Hisorerus Teshuvah 1:12]

[408] Koveitz Likkutei Dinim of Rav Greenglass

[409] Shaareiy Teshuvah 27:10; M”B 27:35; Piskeiy Teshuvos ibid

Other opinions: Some Poskim rule that it is valid even if the knot rests below the hairline of the neck. [Hisorerus Teshuvah 1:12; Afikei Maginim 27:21]

[410] Kneses Hagedola 27 in name of Shiltei Giborim in name of Mordechai; Shaareiy Teshuvah ibid; Kaf Hachaim ibid

[411] Kaf Hachaim 27:43 that it is invalid to place it under the normal hairline of people even if one personally has hairs growing in that area; Piskeiy Teshuvos ibid

[412] Ateres Zekeinim 27; Machatzis Hashekel 27:15; M”B ibid

[413] Os Chaim Veshalom 27:15

[414] Ashel Avraham Butchach 27

[415] Admur 27:16; Siddur Admur [Letter 12 in Raskin]; Michaber 27:10

[416] Yesod Veshoresh Havoda Shaar Hashmuros 9; Setimas Haposkim; See Tur 27, Bach and Beis Yosef ibid who all include this in one Halacha; Piskeiy Teshuvos ibid footnote 170

[417] See Admur 25:13; Ketzos Hashulchan 8:8

[418] Admur 25:13; Taz 24:9; Rosh 3:2

[419] Admur ibid; Taz 24:9 in name of Tur 25 in name of Rosh

[420] Admur ibid; Michaber 25:11; Shut Harosh 3:2

The reason: As this binding around the forearm is a mere custom and is not included within the actual Mitzvah [and obligation of wearing Tefillin], and therefore it is proper to delay this wrapping. [Admur ibid]

[421] Admur ibid; Taz 25:9; M”A 25:18; Shaar Hakavanos Inyanei Tefillin Derush 5; Elya Raba 25:9; M”B 25:38

[422] The reason: As according to his opinion this binding around the forearm is included within the Mitzvah [and obligation of wearing Tefillin] and is therefore not considered an interval at all. [Admur ibid; Siddur Admur, letter 14 in Raskin, “To bind the strap around the forearm is not considered an interval at all, as it is part of the actual Mitzvah.”] Alternatively, the reason is in order to ensure that the wrapping of the Shel Yad by the bicep does not get undone, otherwise it is considered as if he has never yet wrapped the Tefillin Shel Yad. [See M”B ibid]

[423] Siddur Admur [Letter 9-10 in Raskin]; M”B ibid that so is the custom in numerous places

[424] Siddur Admur [Letter 16 in Raskin]; M”B 25:38; Artzos Hachaim 25 [that even according to Arizal, the Shel Rosh is to be worn before the three wrappings on the finger]

[425] Admur 25:25-26

[426] Opinion in Admur 25:25; Michaber 25:11; Beis Yosef 25 in name of Rebbe Yosef Gikatilya

[427] The reason: The reason behind this is known to the intellectuals. [Admur ibid]

[428] Admur 25:26; Rama 25:11

The reason: As if one takes the Tefillin Shel into his hand in order to open it and he does not wear it right away, he is considered to be bypassing the Mitzvah. [Admur ibid; M”A 25:19]

[429] Admur 25:26 and 12

[430] Admur 27:7

[431] Admur 40:1; Taz 40:1; Machatzis Hashekel on M”A ibid; Implication of P”M 40 M”Z 1; Shemen Hamaor 40:1; Soles Belula 40:1; Mamar Mordechai 40:1; Yifei Laleiv 40:1; Kaf Hachaim 40:1 that so possibly so applies even according to the M”A ibid, although he concludes to initially be stringent if it is possible to put on the Tefillin in another way

The reason: As this is done for the need of wearing the Tefillin. [Admur ibid; Taz ibid]

Other opinions: Some Poskim rule that it is forbidden to hold the Tefillin by the straps even in the process of putting on the Tefillin Shel Rosh. [Mateh Yehuda 40:1 that so is implied from the M”A ibid, especially due to the fact that it’s possible to put it on hold it by the straps; Chesed Lealafim 40:1; Shesilei Zeisim 40:1; P”M 40 M”Z 1 that some are stringent even in such a case; Kaf Hachaim ibid]

[432] Admur 40:1

[433] So is also implied from the word “straps” in plural used by the Poskim, and so is the seeming intent of Shevach Yakar 8; See Ishkavta Derebbe p. 38 footnote 24 that many are accustomed to hold on to the Tefillin Shel Rosh only from the straps and only from the Daled of the knot, and have the Bayis hang below, and end up putting on the knot and Bayis simultaneously onto the head. However, the Rebbe Rashab was not accustomed to do so. He explains that seemingly the reason for this is because indeed it is forbidden to hold the Tefillin in such a way that the Bayis is hanging in the air.   

[434] Mateh Yehuda 40:1; Chesed Lealafim 40:1; Shesilei Zeisim 40:1; Yifei Laleiv 40:1; Kaf Hachaim ibid

[435] Chesed Lealafim 40:1; Kaf Hachaim 40:1

[436] The reason: Some suggest that the reason for this is because it is improper to allow the Daled to dangle in the air when putting on the Tefillin. [Ishkavta Derebbe p. 38 footnote 24; See P”M 40 M”Z 1]

[437] The reason: Some suggest that the reason for this is because limits are putting on the Tefillin contains two parts, one with placing the Bayis in the front of the head, which is the beginning of the mitzvah, and the second with placing the knot by the back of the head, which is the end of the mitzvah, and hence it is not to be done simultaneously. [Ishkavta Derebbe p. 38 footnote 24]

[438] Ishkavta Derebbe p. 38 that so was custom of Rebbe Rashab

[439] Sefer Mitzvas Tefillin of Shelah chapter 8 p. 211; Tiferes Shmuel on Rosh Brachos 3:38; Ateres Moshe on Rambam, brought in Piskeiy Teshuvos 25 footnote 148; Migaleh Amukos Parshas Vaeira; Piskeiy Teshuvos 25:19

[440] The reason: This is done in order to spell out G-d’s name from the last letter to the first letter, has one first places the Yud by the arm, and then the Daled by the back of the head, and then the Shin by the front, thus spelling out the name Shakaiy. [Ateres Moshe ibid; Migaleh Amukos ibid]

[441] Zohar Parshas Eikev p. 274; Yad Aaron; Mitzvas Tefillin of Shelah in name of his father; Chesed Lealafim 25:37; Kaf Hachaim [Falagi] 10:17; Ben Ish Chaiy Vayeira 18; Ateres Zekeinim 25:2; Kaf Hachaim 25:35; Os Chaim Veshalom 25:14; Piskeiy Teshuvos 25 footnote 19 and 145; Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8 regarding removing Tefillin; See Nisivim Bisidei Hashlichus 2:30 footnote 25 and Hiskashrus 713

[442] See Admur 25:17 “The blessing is to be said after placing it on the head prior to fastening it well onto the head”; Ateres Zekeinim

[443] The reason: As the tightening of the strap is the beginning of the fulfillment of the Mitzvah. [Admur ibid]

[444] Admur Kama 4:18 “One who scratches his head is required to wash his hands one time [immediately] afterwards”; P”M 91 A”A 3; Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

Other Opinions: Some Poskim rule that scratching the head does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rule other Poskim ibid

Does this apply even if one scratches his head in the normally uncovered areas that stretch beyond his Kipa and hat? Kaf Hachaim 4:98 [based on wording of Michaber 4:21] learns that this Halacha only applies to one who scratches his hair in the area that is normally covered by a Kipa and so rules Sheivet Halevy 8:2; Piskeiy Teshuvos 4:24. This however is not the simple implication from Admur who does not differentiate in this matter in Halacha 4:18 and does not even bring the ruling of the Michaber 4:21 which discusses revealed areas. This follows the opinion of the Mamar Mordechai 4:11 who rules that if the head contains hair then scratching even the normally uncovered areas require washing.

[445] Admur 164:2 regarding one who touches dirty areas during a meal. Parentheses in original; So rules also Levushei Mordechai 1:12; M”B 162:58; Chaye Adam 40:19; Yifei Laleiv 23; Kaf Hachaim 4:74

Other Opinions: The M”A 164:12 rules that one must wash his hands even if he merely touched the hair and did not scratch it. Some write that if one contains a lot of sweat on his hair then he is to wash his hands afterwards. [Piskeiy Teshuvos 4 footnote 235 in name of Daas Torah]

[446] Admur 27:20; Michaber 27:11

[447] Peri Eitz Chaim Shaar Hatefillin 10; Shaar Hakavanos Inyan Tefillin Derush 5; Shulchan Aruch Arizal Tefillin 15; Sefer Hamamrim Melukat 2:92, brought in Shulchan Menachem 1:63

[448] Peri Eitz Chaim Shaar Hatefillin 10; Shaar Hakavanos Inyan Tefillin Derush 5; Shulchan Aruch Arizal Tefillin 15; Sefer Hamamrim Melukat 2:92, brought in Shulchan Menachem 1:63

[449] See Nisivim Besidei Hashlichus 1:167 that the custom of Anash is not this way.

[450] See Piskeiy Teshuvos 27:23

[451] Admur 27:8 “The obligation to cover the Shel Yad is only in a case when the Shel Yad is being worn over an item which is never usually covered, such as a cloth or bandage, however when it is worn on the actual skin, there is no need to cover it.”; Rama 27:11 “By the Tefillin Shel Yad there is no need to be particular in whether they are revealed or concealed”; Mordechai p. 96; Menachos 37b “A Mumar questioned Rav Ashi who had his Shel Yad revealed, don’t you hold that the Shel Yad must be a personal sign that is not for others, and he replied it refers to an area which is a personal sign”; M”A 27:21; Machatzis Hashekel ibid; See also Admur 27:23 regarding not covering the head Tefillin and Admur 45:2 regarding entering a cemetery. This law is omitted from Ketzos Hashulchan 8; See Piskeiy Teshuvos 27:23; There is a picture of the Chofetz Chaim in which his Shel Yad is not covered. [See Heroes of Modern Jewish Thought p. 47]

[452] The reason: One who is wearing his Tefillin Shel Yad over his clothing due to an injury must beware to cover the Shel Yad so it is not revealed, as the verse [Shemos 13:9] states “Vehaya Lecha Leos Al Yadecha” which means to say that the Shel Yad is to be for you a sign, and not a sign for others. However, the obligation to cover the Shel Yad is only in a case when the Shel Yad is being worn over an item which is never usually covered, such as a cloth or bandage, however when it is worn on the actual skin, there is no need to cover it. This applies even if his shirt, and all his clothing, tears in the area opposite the Tefillin Shel Yad. Now, although the Shel Yad can be seen by others, this does not pose any issue, as the Torah was not particular to require the Tefillin Shel Yad to specifically be covered, and rather it may be worn even if revealed, so long as it is placed on an area which is normally covered, which is the bicep. [Admur ibid; See M”A ibid Machatzis Hashekel ibid] This means to say as follows: From the words “Lecha Leos” we learn that the purpose of the Shel Yad is to serve as a sign for oneself and not for others. However, this does not mean to say that the Shel Yad must be covered so others don’t see, but rather that it must be placed on an area that is normally covered, such as the bicep. The fact that it is placed on a normally covered area, suffices to emphasize that it is a personal sign “Lecha Leos”, even if in truth others can see it, due to a torn shirt. In other words, from this Drasha of the Gemara we learn that one may not have a Chatzitza between the arm and the Tefillin. Likewise, when it is placed over a sleeve due to an injury due to lack of choice, it must be covered, as only then does one fulfill the personal sign of “Lecha Leos”, as otherwise, it is placed on an area that is seen by others.

[453] See Admur ibid “This applies even if his shirt, and all his clothing, tears in the area opposite the Tefillin Shel Yad.” Which implies that usually it is covered by his clothing; See also Admur 45:2 that “It is permitted to enter a cemetery with only the Tefillin Shel Yad, being that it is covered”, thus implying that it is normally covered.

[454] Orchos Chaim Tefillin 17 and Mordechai Menachos 12 in name of Shimusha Raba, brought in Beis Yosef in end of 27; Levush 27, brought in Birkeiy Yosef 27:5, Shaareiy Teshuvah 27:17, Kaf Hachaim 27:56; All Poskim who rule that it is to be covered during the blessing/wearing, and seemingly also agree that it is to be covered throughout the entire wearing; See Admur 45:2 that “It is permitted to enter a cemetery with only the Tefillin Shel Yad, being that it is covered”, thus implying that it is to be covered. However, in truth, this is just saying that the Shel Yad is commonly covered by one’s clothing, and not that one must be particular to do so.

[455] The reason: This is due to the literal understanding of “Lecha Leos”, that the Tefillin is to be only a personal sign and not a sign for others. [Orchos Chaim Ibid; Shimusha Raba ibid; Beis Yosef ibid; Levush ibid]

[456] Implication of all sources in next footnote who hold of the reason of “Lecha Leos” [see Ishkavta Derebbe p. 36 that they all hold it must be covered even when putting it on and certainly upon wearing it]; Siddur Im Dach p. 18 [Said by the Alter Rebbe, written by the Mittler Rebbe, and edited by the Tzemach Tzedek] “By the Tefillin Shel Yad it says Lecha Leos and not to others as an Os, from which we learn that the Shel Yad must be covered and not revealed, as is known.”

The reason: As the Tefillin Shel Yad represents the investment of the Divine light into the vessels, in which the light is concealed and not revealed. [Siddur Im Dach ibid]

[457] Ishkavta Derebbe p. 32; Rabbi Leibel Groner related to me that the Rebbe was accustomed to place the plastic box on prior to the Shel Rosh. See coming footnotes for possible explanation.

The reason: Although it is forbidden to make any interval between the wearing of the Shel Yad and Shel Rosh, nevertheless, since we hold of the Drasha of Lecha Leos Velo Leacheirim Leos, therefore covering the Shel Yad is included as part of the Mitzvah of wearing it, and is hence not considered an interval. [Ishkavta Derebbe ibid]

[458] See Orchos Rabbeinu; Kovetz Shefa Kodesh; Zechor Leavraham; Piskeiy Teshuvos ibid

[459] From a look in videos and pictures, it appears covered by the sleeve in many of the shots. Rabbi Leibel Groner however stated to me that while this was case in many instances, not always did the Rebbe’s sleeve cover his Shel Yad. It is strange that there are those who say that the Rebbe never covered his Shel Yad. In any event, it is unclear if in general the Rebbe was particular to cover the Shel Yad and only on occasion did it slip out, or if the Rebbe was not particular in this matter at all, and let the sleeve make the decision. [When wearing short sleeves, it often on its own can cover the Shel Yad.] Vetzaruch Iyun; However, see next footnotes!

[460] Ishkavta DeRebbe ibid; See also Toldos Levi Yitzchak 1 p. 138

[461] Perhaps one can suggest that the widespread custom of today to place a box on top of the Shel Yad [which was not followed in previous times, and was not done by the Rebbe Rashab-see Ishkavta Derebbe footnote 23] itself suffices in place of covering the Shel Yad, and hence we no longer need to be particular to also cover it with the sleeve, as did the Rebbe Rashab. This can also explain why the Rebbe was accustomed to cover his Shel Yad with the box prior to putting on the Shel Rosh [heard from Rav Leibel Groner], as the box fulfilled this necessity, and thus does not serve as an interval between the Shel Yad and Shel Rosh. [unlike the ruling in Piskeiy Teshuvos 27:23] Likewise, perhaps the Rebbe was not particular to always cover the Shel Yad also with a sleeve, being it was already fulfilled with the box.

[462] Birkeiy Yosef 27:4 in name of his grandfather Rav Avraham Azulaiy [the Chesed Leavraham], based on the teachings of the Arizal, brought in Shaareiy Teshuvah ibid; Shaar Hakavanos Derush 5; Peri Eitz Chaim Shaar Hatefillin 10; Olas Tamid p. 34; Elya Raba 27:5; Shalmei Tzibur p. 39; Zechor Leavraham 1 Os Taf; Beis Oveid Tefillin 28; Kisei Eliyahu 25:2; Chesed Lealafim 25:12; Kaf Hachaim [Falagi] 10:18; Ben Ish Chaiy Vayeira 15; Shulchan Hatahor 27:1; Kaf Hachaim 25:32; Piskeiy Teshuvos 27:23

[463] Although the implication of the Poskim is that it is to be covered while the actual tying takes place [which is the precise time of its wearing] practically this is not realistic being that one needs his right hand free to do the tying, and to do so needs to let go of the Tallis or jacket which is covering the Tefillin. Vetzaurch Iyun.

[464] The reason: As the Tefillin are to be put on privately. [Poskim ibid] Alternatively, this is due to the Drasha of Lecha Leos. [Maharikash, brought in Ben Ish Chaiy ibid; Kaf Hachaim ibid] Alternatively, it is does for for reasons of modesty. [Piskeiy Teshuvos ibid] Due to the first reason, some of the Poskim ibid write that even the Shel Rosh is to be covered while putting it on. [Gloss in Peri Eitz Chaim ibid; Birkeiy Yosef ibid in name of Rav Avraham Azulaiy; Shalmei Tzibur ibid; Kaf Hachaim ibid]

[465] Ishkavta Derebbe ibid

The reason: See previous footnotes!

Other opinions: Some write one is not to cover the Shel Yad prior to putting on the Shel Rosh, due to it being an interval. [Piskeiy Teshuvos 27:23]

[466] See Orchos Rabbeinu; Kovetz Shefa Kodesh; Zechor Leavraham; Piskeiy Teshuvos ibid

[467] Heard from Rav Leibel Groner; See next!

[468] See Admur 32:80; Rama 32:52; Piskeiy Teshuvos 27:23

[469] Ishkavta Derebbe p. 35 footnote 23; Igros Kodesh 12:433

[470] Admur 32:80; Rama 32:52 that the custom is to cover it

[471] See Mikdash Me’at 32:188; Miasef Lekol Hamachanos 32:389; Siddur Raskin footnote 33

[472] Levushei Mordechai 2:178; Aruch Hashulchan 32:88; Orchos Chaim Spinka 27:15 in name of Pischeiy Teshuvah; Teshuras Shaiy 1:513; Yad Yitzchak 275; Emek Halacha 8; Even Yikara 3:140; Michzeh Avraham 1:4; Kinyan Torah 3:1; Mara Deshmasa 18 in name of Rav Freund; Kovetz Shefa Kodesh Tefillin 36 in name of Divrei Yatziv; Piskeiy Teshuvos 27:23 footnote 198; Nitei Gavriel Tefillin 40:12 footnote 15

[473] The reason: As they are opposed to starting new customs that were not followed in previous generations. Alternatively, the reason is because this appears as if one is placing an added covering to the Bayis, and the ruling is that if one coats with external material then the Tefillin is invalid. [Aruch Hashulchan ibid; Ishkavta Derebbe p. 35 footnote 23] Alternatively, the reason is because the Bayis of the Tefillin Shel Yad should not be completely covered, as rules Tosafus Menachos 35a. [See Poskim ibid]

[474] Ishkavta Derebbe p. 35 footnote 23 [he concludes that so should also be the Chabad custom, and if the Chassidim would have been aware of their custom, certainly they would do likewise unlike the custom today]; Igros Kodesh 12:433

[475] Zichron Yehuda 1:16 in name of Maharam Shick; Noda Besharim 2:2; Chesed Leavraham Teumim 29; Orach Mishpat 9; Arugas Habosem 9; Dinim Vehanhagos of Chazon Ish 3:8; Shraga Hameir 2:41; 6:71; Shevet Halevi 8:5; Yabia Omer 8:12; Mishneh Halachos 1:25; Piskeiy Teshuvos 27:23 footnote 199; Nitei Gavriel Tefillin 40:12 footnote 14

[476] See Ishkavta Derebbe p. 35 footnote 23 that so is the widespread custom of Chassidim even though he believes they should follow the custom of the Rabbeim

[477] Igros Kodesh 12:433 “And so is my custom:

[478] Ishkavta Derebbe p. 35 footnote 23 [See there that alternatively some make a very short box which is not reach the area that the knot is meant to touch.]; Igros Kodesh 12:433; Piskeiy Teshuvos ibid

The custom of the Rebbe Rayatz and the Rebbe Rashab: The box of the Tefillin Shel Yad of the Rebbe Rayatz and Rebbe Rashab did not contain any side hole. nonetheless this is because they were accustomed to have the box removed for the duration of the wearing, and hence only used the box while the Tefillin was in its case. [Igros Kodesh ibid]

[479] Rebbe in Igros Kodesh 12:433

[480] Shevet Halevi ibid; Many Poskim in lenient opinion ibid; Nitei Gavriel Tefillin 40:13 footnote 16; Piskeiy Teshuvos 27:23 footnote 199 that all the Poskim in the lenient opinion brought above ruled that although we allow the box to remain while wearing the Tefillin, nevertheless it must be removed upon saying the blessing and wrapping it on the arm, in order to not be considered a permanent coating to the Bayis, which can invalidate it as rules Michaber 32:48.

[481] See Ishkavta Derebbe p. 35 footnote 23; Testimony of Rabbi Leibal Groner regarding custom of Rebbe brought below

[482] Shevet Halevi ibid; Many Poskim in lenient opinion ibid; Piskeiy Teshuvos ibid;

[483] The reason: Some write one is not to cover the Shel Yad prior to putting on the Shel Rosh, due to it being an interval. [Piskeiy Teshuvos 25:17; 27:23]

[484] Ishkavta Derebbe p. 35 footnote 23 that many are accustomed to put on the box immediately after wrapping the Shel Yad, prior to putting on the Shel Rosh;

[485] Testimony of Rabbi Leibal Groner, received through correspondence, that “The Rebbe would cover the Shel Yad with the box before he put on the Shel Rosh.”

[486] See Ishkavta Derebbe p. 35 footnote 23 that in truth the box is not considered a Halachic coating meaning that it is not attached to it at all and can be easily removed. 

[487] The reason: As the reason for removing the box has nothing to do with the blessing but rather with the fact that we do not want to make it as if it is permanently attached to the Bayis, and therefore certainly this practice applies also to the Tefillin of Rabbeinu Tam.

[488] See Admur 32:73; Michaber 32:48; Aruch Hashulchan 32:88; Ishkavta Derebbe p. 35 footnote 23; Piskeiy Teshuvos 32:74          

[489] Admur 27:23; Michaber 27:11; Orchos Chaim Tefillin 17; Ketzos Hashulchan 8:12

[490] The reason: As the verse [Devarim 28:10] states “And the nations of the world will see that the name of G-d is called upon you,” and the Sages expounded that this refers to the Tefillin Shel Rosh. [Admur ibid; Menachos 35b]

[491] Admur ibid; M”A 8:3

[492] Shaar Hakavanos Derushei Tzitzis Derush 5-6, brought in M”A 8:3; Matzos Shemurim; Or Tzaddikim 2:17; Yifei Lalaeiv 1:6; Kaf Hachaim 8:11;Piskeiy Teshuvos 27:23

[493] M”A 8:3; Levushei Mordechai 3:3

[494] Admur 27:23

[495] Machatzis Hashekel on M”A ibid

[496] Gloss in Peri Eitz Chaim Shaar Hatefillin 10; Birkeiy Yosef 27:4 in name of his grandfather Rav Avraham Azulaiy [the Chesed Leavraham]; Shalmei Tzibur p. 39; Kaf Hachaim 25:32

[497] The reason: As the Tefillin are to be put on privately. [Poskim ibid]

[498] Elya Raba 27:17 in name of Mordechai

[499] Elya Raba ibid that so is the custom [although he disagrees]; M”B 27; Piskeiy Teshuvos 27 footnote 201

[500] Admur 27:24

[501] Admur ibid; Michaber 27:11; Orchos Chaim Tefillin 26 in name of Rav Haiy Gaon

[502] Piskeiy Teshuvos 25:26

[503] The reason: As it is not Derech Eretz for one to reveal his Tefillin Shel Rosh in front of his teacher. Him doing so would make it appear as if he is equal to his teacher, and this is considered a great affront [i.e. Azus Panim], as the Tefillin are considered a garment of honor, as it states in the verse “Vereu Kol Amei Ha’aretz..” [Admur ibid; Orchos Chaim ibid] This appears like arrogance, being that majority of people of the world are not accustomed to wear Tefillin throughout the day. [Admur ibid]

[504] Admur ibid; Rama 27:11

[505] The reason: The above restriction only applies outside of times of Kerias Shema and Tefila, as it appears like arrogance if he reveals his Tefillin before his teacher, being that majority of people of the world is not accustomed to wear Tefillin throughout the day. However, during the times of Kerias Shema and Tefila, being that everyone wears Tefillin at that time, there is no arrogance at all involved in doing so, and hence it is permitted for him to reveal it before his teacher. [Admur ibid]

[506] Admur 27:19; See Piskeiy Teshuvos 27:20

[507] Admur ibid; Michaber 27:11

[508] Admur ibid; M”A 27:17 in implication of Tur and Michaber ibid; Tur 27, as brought and explained in Machatzis Hashekel ibid; Yad Aaron on Tur; Elya Raba 27:13; Shalmei Tzibur p. 37; Shesilei Zeisim 27:28; M”B 27:38; Kaf Hachaim 27:50

[509] Machatzis Hashekel on M”A 27:17; Pischeiy Olam 27; Kaf Hachaim 27:50

[510] P”M 27 A”A 17; M”B 27:50; Kaf Hachaim 27:50; See Machatzis Hashekel ibid “By the 7 straps of the arm one does not need to be so particular”; Likewise, seemingly according to the ruling of the Arizal [brought in Admur 27:24] straps wrapped around the forearm are part of the mitzvah, one is to be careful that it’s black side faces up.

[511] Admur ibid; M”A 27:17; Beir Heiytiv 27:19; Elya Raba 27:13 in name of Teshuvas Harosh; M”B 27:38; See Moed Katan 25a that Rav Huna fasted 40 days when his straps turned over; Igeres Hateshuvah chapter 2

Other opinions: Some Poskim rule that one is only required to fast if the straps turn it over due to negligence, or with prior intent, and not if it happened accidentally. [Madneiy Melech on Rosh Tefillin 12:90; Elya Raba 27:13 in name of Poskim; Artzos Hachaim 27:11] Accordingly, if one revealed during the prayers that it was upside down and one fixed it, then it is treated more leniently. [Ashel Avraham Butchach 27] Nonetheless, the majority of Poskim rule that fasting is required even if it turned over accidentally. [Poskim in Kaf Hachaim 27:49] Other Poskim suggest that one is only required to fast if the straps were turned over from the very beginning at the time that he put it on, And he did not realize right away and fix it, as it ends up that the blessings were said in vain. [Elya Raba 27:13 based on Mordechai; Birkeiy Yosef 27 Shiyurei Bracha 2; P”M 27 A”A 17; Chesed Lealafim 27:10; Mamar Mordechai 27:9; Yifei Laleiv 27:7; Artzos Hachaim 27:70; Kaf Hachaim 27:49; Piskeiy Teshuvos 27:20] Nonetheless, from the simple implication of the Poskim ibid, it is implied but the fasting is required even if it turned over later on during prayer. [See Leket Hakemach Hachadash 27:6; Piskeiy Teshuvos ibid]  

[512] See Admur and M”A ibid

[513] Chayeh Adam 14:12; Kitzur SHU”A 10:14; Ben Ish Chaiy Chayeh Sarah 3; M”B 27:38; Kaf Hachaim 27:49

[514] The reason: Some Poskim learn that the reason for the great severity of the straps turning over is because it ends up that the blessing was said in vain. [Elya Raba 27:13 based on Mordechai; Birkeiy Yosef 27 Shiyurei Bracha 2; Artzos Hachaim 27:70; Piskeiy Teshuvos 27:20] This however only applies if the straps were turned over already from the very beginning when they were put on the bicep are head, and only if it was not caught right away after the blessing was said. 

[515] Piskeiy Teshuvos 27:20; 40:2

[516] See Elya Raba 27:13 based on Mordechai; Birkeiy Yosef 27 Shiyurei Bracha 2; Artzos Hachaim 27:70; Piskeiy Teshuvos 27:20

[517] So is evident from the fact that the Poskim ibid write that is a blessing in vain if it was turned over

[518] See Piskeiy Teshuvos 25:22-6; Chapter 3 Halacha 8

[519] Siddur Beis Oved Seder Hanachas Tefillin 16; Kaf Hachaim 27:51; Piskeiy Teshuvos ibid footnote 181

[520] See Admur 27:7-8; Piskeiy Teshuvos 27:8-11

[521] Admur 27:7

[522] 1^st opinion in Admur ibid; Siddur Admur [letter 4 in Raskin]; Michaber 27:4; Tur 27; Rosh Tefillin 18

[523] The reason: As the verse [Shemos 13:9] states “On your hand” Which implies that it must rest on the actual [skin of the] hand without any intervening substance in between. [Admur ibid; Taz 27:3; Shut Harosh 3:4]

[524] 2nd opinion in Admur ibid; Rashba Megillah 24b, brought in Ran Megillah ibid; Teshuvos Harshba Orchos Chaim Hilchos Tefillin 18; See also Shut Rashba 3:282; Teshuvos Hameyuchasos Leramban 233

[525] Admur ibid; Siddur Admur [letter 4 in Raskin] “One is to be careful not to have any intervening substance between the Tefillin and his skin.”; Michaber ibid

[526] As is always the case when one repeats the wearing of Tefillin later on in the day or if he did not have intent to re-wear at the time that it was removed. See Chapter 3 Halacha 7!  

[527] Har Tzevi 1:23 that this is not considered Taaseh Velo Min Haasuiy;

[528] Kaf Hachaim 27:30; Piskeiy Teshuvos 27:8

Other opinions: Some Poskim rule that in such a case of blessings to be repeated. [Misgeres Hazahav on Kitzur SHU”A 10:4, brought and negated in Kaf Hachaim ibid]

[529] Admur 27:7

[530] Admur ibid; Michaber 27:4

[531] Admur ibid; Taz 27:4 in name of Levush 27:4 “Rabbi Yaffe writes that the custom is to be stringent regarding the straps that perform the tying by the head and hand Tefillin, and this is a proper approach”; Rashba 827, brought in Taz ibid and M”A 27:5, that the custom is to be stringent even under the strap; Olas Tamid 27:4; Elya Raba 27:4; Yad Aaron 27; Shalmei Tzibur p. 38; Siddur Beis Oveid Hanachas Tefillin 17; Shesilei Zeisim 27:11; M”B 27:16 in name of Olas Tamid, Elya Raba, Gra; Kaf Hachaim 27:20; Ketzos Hashulchan 8 footnote 22; See Piskeiy Teshuvos 27:9

Other opinions: Some Poskim rule that the issue of an intervening substance is only relevant to under the actual Bayis, however under the straps there’s no need to worry of an intervening substance. [Rama 27:4; Initial suggestion in Rashba 827, brought in Rama 27:4; and M”A 27:5] This implies that there is no disqualification of an intervening substance under any area of the straps, even by the first strap of the bicep and the straps that rests on the head. [Taz 27:4] However, in truth, the Rashba ibid concludes that one is to follow the custom which is to be stringent, and it is hence puzzling that the Rama took a lenient approach. [Taz ibid; M”A 27:5] See M”A 27:5 that the intent of the ruling of the Rashba is that when may not wrap the straps over a garment, although a slight amount of interval is valid. Some Poskim conclude that in a time of need, such as one who has a bandage on his head/bicep, we allow him to wear the Tefillin with a blessing even though the straps are sitting on the bandage so long as there are no bandages under the Bayis itself. [M”B 27:16 in implication of M”A ibid and Chayeh Adam]

[532] Implication of Admur and Taz ibid; See Piskeiy Teshuvos 27 footnote 87

Other opinions: Some Poskim rule that a small Chatzitza under the straps is valid. [M”A 27:5]

[533] Admur 27:7; Taz 27:4; Rama 27:4 “However under the straps there’s no need to worry of an intervening substance”; Derech Hachaim; Shenos Chaim; Shut Stam 54; Piskeiy Teshuvos ibid footnote 64, 67; See Yabia Omer 2:2; Yechaveh Daas 3:2

Other opinions: The M”A 27:5 rules that one may not wrap the straps over a garment, although a slight amount of interval is valid. It is unclear if his intent is then we should not have an intervening substance even under the straps throughout the arm.

[534] Os Chaim Veshalom 27:7

[535] Peri Megadim 27 M”Z 4; Shesilei Zeisim 27:11; Yad Eliyahu 3; Kaf Hachaim 27:20; Doveiv Meisharim 2:37; Cheshev Haeifod 1:21; Teshuvos Vehanhagos 2:26; Piskeiy Teshuvos 27:9

[536] Chasam Sofer Y.D. 192

[537] Shaareiy Teshuvah 27:4 leaves this matter in question

[538] Ashel Avraham Butchach 27

[539] Piskeiy Teshuvos 27 footnote 61

[540] Doveiv Meisharim 2:37; Cheshev Haeifod 1:21; Teshuvos Vehanhagos 2:26; Piskeiy Teshuvos 27:9

[541] Chasam Sofer Y.D. 192; Piskeiy Teshuvos 27:9

[542] Piskeiy Teshuvos 27:9

[543] Piskeiy Teshuvos 27:9

[544] Shevet Hakehasi 2:28; 6:18; Piskeiy Teshuvos 27:9 footnote 69

[545] Admur 27:7; M”A 27:4; M”B 27:14; See Piskeiy Teshuvos 27:8

[546] M”B 27:14

[547] See Q&A regarding live lice

[548] Birkeiy Yosef 27:1; Shaareiy Teshuvah 27:5; Tuv Taam Vadaas Kama 245; Shut Stam 3; Nimukei Orach Chaim 27:1; Miasef Lekol Hamachanos 27:26; Kaf Hachaim 27:16; Piskeiy Teshuvos 27:8

The reason: Although regarding the laws of immersion in a Mikveh and Netilas Yadayim we rule that Miut Sheiynoi Makpid is not Chotzeitz [a minority intervening substance which one is not particular about is not an invalidating interval], nevertheless regarding the laws of Tefillin, we are stringent. The reason for this is because we compare the requirement for the Tefillin to rest on the skin similar to the requirement for the priestly clothing to rest on the skin. Now, just as we require that the clothing of the priests be directly on the skin without any intervening substance even if it is a small amount that one is not particular about, so too regarding the Tefillin, it must rest directly on the skin without any intervening substance even if it is small amount that one is not particular about. [Poskim ibid]

[549] See Ashel Avraham Butchach 27; Igros Kodesh 11:25, printed in Shulchan Menachem 1:29; Piskeiy Teshuvos 27:8; See Os Chaim Veshalom 27:5; Tehila Ledavid 27:2

[550] See Yagdil Torah Yerushalayim 10:211; Rambam Keli Hamikdash 10:7 that the clothing of the priests must rest directly under skin and hence one is to beware even of air intervening between them. See Shulchan Menachem 1:29 footnote 1 that Rabbi Rifkin, the then Rosh Hayeshiva of Torah Vadaas, addressed this very question to the Rebbe and wanted to novelize that one is to diminish as much as possible and having any air intervene between the Tefillin and skin.  

[551] Igros Kodesh ibid

The reason: So is proven from the fact that the Torah specifically requires and obligates that the bottom surface of the Tefillin be flat and an even plane, and hence on the contrary, it is specifically to be worn in a way the only part of it touches the actual skin and hair, and if not for the weight of the Tefillin Shel Rosh Which contracts the skin of the head it would only touch that in a single area, as a flat surface which rests on a round surface only touches it in one spot. [Igros Kodesh ibid]

[552] See Piskeiy Teshuvos 27:8

[553] See Admur 651:5; Rama 651:1; Tur 651; Sukkah 37b

[554] Revid Hazahav, brought in M”B 27:14; Tehila Ledavid 27:3; Shulchan Hatahor 27:2; Maharsham 4:137

[555] See all Poskim regarding wrapping Rashi over the Rabbeinu Tam straps: Arizal in Peri Eitz Chaim Tefillin 10; Ben Ish Chaiy Vayeira 21; M”B 34:5; Yabia Omer 1:3; 5:5; Vayeishev Hayam 4:3 [of Rav Yaakov Hillel]; Piskeiy Teshuvos 34:3; See Piskeiy Teshuvos 27 footnote 90; 34:3

[556] Birkeiy Yosef 27:1 who compares it to Bigdei Kehuna; Levushei Serud on M”A 27:5; Avnei Nezer 14; M”B 27:10 and 14 that initially one is to be stringent like this opinion; Miasef Lekol Hamachanos 27:26; See Machatzis Hashekel 34:5; Shut Hastam 50; Rav Poalim 3 Sod Yesharim 8; Doveiv Meisharim 2:37; Piskeiy Teshuvos 27:8 footnote 90; 34:3

[557] M”B ibid; Piskeiy Teshuvos 27:8

[558] See Halacha 8F!

[559] See Admur 651:4; M”A 651:2; Rava in Sukkah 37a

[560] Pischeiy Teshuvah Y.D. 198:23 in name of Pnei Aryeh 6

[561] Kesher Gudal 3; Kaf Hachaim 27:18; Piskeiy Teshuvos 27:8; See Eretz Tzevi 1:6 that a substance of beautification is only not considered a Chatzitza if it is there to beautify the Tefillin. See Piskeiy Teshuvos 27 footnote 72

[562] Tefilla Lemoshe 12:2; Piskeiy Teshuvos 27:8 footnote 47

[563] Thus, it is both Miut Sheiyno Makpid, and Min Bemino, which is technically not considered a Chatzitza.

[564] M”B 27:14

[565] Birkeiy Yosef 27; Shaareiy Teshuvah 27:5; Orchos Chaim 27:2 in name of Kerem Shlomo; Shulchan Melachim on Kitzur SHU”A 10; Os Chaim Vehsalom 27:3; Piskeiy Teshuvos 27:8

[566] The reason: As we similarly find regarding the clothing of a priest that water is considered an intervening substance based on the fact that the high priest would need to dry himself after immersing. [Hagahos Maimanis Avodas Yom Kippur 2:2]

[567] Mishneh Halachos 5:9; 8:10; Piskeiy Teshuvos 27 footnote 60; So is evident from Setimas Haposkim who bring the custom of washing the skin prior to putting on Tefillin, and do not write that one it should be careful to dry it prior and indeed the widespread custom is not to be particular to dry it

[568] Od Yosef Chaiy Vayeira 19; Divrei Moshe 1:1; Mileches Shamayim 3:3; Piskeiy Teshuvos 27:8

[569] Torah Leshma 12; Piskeiy Teshuvos 27:8

[570] As hair is Mion Bemino, and is hence not considered an interval according to many Poskim, as stated above in the previous Q&A’s.

[571] Shraga Hameir 7:167; Piskeiy Teshuvos 27:8

[572] See Piskeiy Teshuvos 27:20

[573] See Michaber Y.D. 178:1 for the prohibition of Bloris, which can be defined to include a pompadour hairstyle.

[574] Machatzis Hashekel 27:4; Kitzur SHU”A 10:6; M”B 27:15; Ben Ish Chaiy Chayeh Sarah 5; Beis Baruch on Chayeh Adam 14:86

The reason: As this is not the natural way that hair is left to grow, and is hence considered an interval. Certainly, the mere fact that some people choose to grow their hair this way does not make it natural [Poskim ibid]

[575] M”B 27:15

[576] See Teshuvos Vehanhagos 1:42; Piskeiy Teshuvos ibid footnote 73

[577] See Piskeiy Teshuvos ibid footnote 73 for Poskim who protested against this hairstyle

[578] See Piskeiy Teshuvos ibid footnote 72 and

Poskim who rule that it is not considered a Chatzitza: All Poskim who rule that Min Bemino is not Chotzeiz, as stated in previous Q&A!

Poskim who rule that it is not considered a forbidden hairstyle of gentiles: See Beis Yehuda 2:95; Kuntrus Zivcheiy Tzedek; Os Chaim Vehsalom 27:6

[579] Admur 161:5; Michaber O.C. 161:15; Y.D. 198:17; Rashba Toras Habayis Haruch 7:7; Rosh Mikvaos 27

[580] Minchas Aaron 8

[581] Minchas Yitzchak 3:11; Betzel Hachochma 5:81-82; Piskeiy Teshuvos 27 footnote 57

[582] The law if one has an immodest tattoo on his bicep: See Minchas Yitzchak 3:11; Betzel Hachochma 5:81-82; Piskeiy Teshuvos 27 footnote 57

[583] See Michaber Y.D. 198:9 regarding immersion for the different cases in which is considered a Chatzitza .

[584] Michaber Y.D. 198:9, 16

[585] Chayeh HaLevi 1:7; Piskeiy Teshuvos 27:8

[586] See Piskeiy Teshuvos 27:8

[587] Devar Shmuel 292; Yad Aaron 27; Siddur Beis Oved 20; Chesed Lealafim 27:3; M”B 27:16; Kaf Hachaim 27:22

[588] See Igros Moshe 4:40; Piskeiy Teshuvos 27:11

[589] Admur 27:7; M”A 27:4; Shelah Miseches Chulin; Emek Habracha 2:15

[590] Admur ibid can be understood to referring only to the washing of the area of the head Tefillin, although the M”A and Shelah ibid simply states to wash the area of the Tefillin, and can likewise be understood from Admur that all areas which have potential Chatzitza issues are washed.

[591] See Admur 27:7-8; Piskeiy Teshuvos 27:11

[592] Admur 27:7; Michaber and Rama 27:5

[593] The reason: As although we rule like the opinion who holds that an intervening substance invalidates the wearing of the Tefillin, nevertheless in this case we may be lenient to allow him to do so, as if we obligate him to put the Tefillin Shel Rosh On his actual head without any intervening substance then you will be unable to put it on at all and due to this he will nullify the Mitzvah of  Tefillin. Therefore, it is better to permit him to rely on the lenient opinion who does not view intervening substances as a disqualification, than to have him nullify the Mitzvah completely. [Admur ibid; Taz 27:5]

[594] Admur ibid in end of Halacha

[595] Admur ibid; M”A 27:7; Taz 27:5; M”B 27:19; See Piskeiy Teshuvos ibid footnote 91 who questions this ruling saying that being that in any event a blessing is not recited, what is there to lose by wearing the Tefillin in the wrong area and what basis would this be prohibited

[596] The reason: As one is required to wear the Tefillin Shel Rosh opposite the soft area of a baby’s skull, as explained in Halacha 9A, and one who wears it on top of a thick hat is unable to place it opposite the soft area of a baby’s skull. [Admur ibid] 

[597] Admur ibid; Michaber 27:5; Beis Yosef 27

[598] Thus, the need to cover the Tefillin Shel Rosh when worn over a bandage is less severe than the need to cover the Tefillin Shel Yad when worn over a bandage, as the former is done simply due to the onlooker while the latter is done due to a scriptural teaching, as explained below. [M”B 27:17; Piskeiy Teshuvos ibid footnote 86]

[599] See Piskeiy Teshuvos 27:11 footnote 87

[600] See there in Q&A regarding if a Chatzitza invalidates if it is found under the Titura or Mabarta.

[601] M”B 27:16 in implication of the M”A 27:5 and Chayeh Adam who rule that a minute Chatzitza under the straps is valid, and that if the Tefillin is covered by a cloth then the area under the straps is not considered invalidated by a Chatzitza according to the Rashba; Piskeiy Teshuvos 27:11

[602] As so is the Setimas Haposkim of Admur 27:7 and Taz 27:5

[603] Admur 27:8

[604] Admur ibid; Michaber 27:7; Maharam 40; See Eiruvin 95b; M”A 27:2; Levushei Serud ibid

[605] M”B 27:29 in name of Chayeh Adam; Upashut that a blessing is not to be said as according to Admur and others this area is invalid for Tefillin

[606] M”A 27:11; P”M 27 A”A 11; M”B 27:29; See Admur 38:2; Rama 38:1

[607] Admur ibid; M”A 27:6, 8, 11

[608] See Admur 38:8

[609] Admur ibid; Mur Uketzia 27

The reason: See above regarding the Tefillin Shel Rosh that the reason that we nevertheless encourage putting on the Tefillin Shel Yad over a garment is in order to at least fulfill one’s obligation according to the Rashba, who holds that a Chatzitza does not invalidate the Mitzvah.

Other opinions regarding wearing on sleeve: Some Poskim rule that one is to never wear the Tefillin over one’s clothing that he is wearing, such as the sleeve of one’s shirt. [Implication of Chayeh Adam; Makor Chaim [Chavos Yair] 27:5; M”B 27:18; Artzos Hachaim 27; Piskeiy Teshuvos ibid footnote 83 and 91 regarding the reason for the differentiation] See Minchas Yitzchak 2:46

Is a blessing recited by Ashkenazim if one will be wearing the Tefillin Shel Rosh afterwards? Even according to Ashkenazim, a blessing of Lehaniach Tefillin is not to be recited over wearing the Tefillin Shel Yad over a clothing even if one will be wearing the Tefillin Shel Rosh afterwards, being that doing so would be considered an interval between the blessing and the wearing of the Shel Rosh. [Setimas Admur and all Poskim; Gloss of Rav Akiva Eiger 27] However, some Poskim rule that according to the Ashkenazi custom to anyways recite the blessing of Lehaniach Tefillin on the Tefillin Shel Rosh in such a case, then the blessing is simply to be said upon putting on the Tefillin Shel Yad, with intent to exempt also the Tefillin Shel Rosh. [Artzos Hachaim 27:7] See Teshuvos Vehanhagos 1:37; Piskeiy Teshuvos 27 footnote 84

[610] According to Sephardim and many Chassidim, including Chabad, only the blessing of Al Mitzvas Tefillin is recited while according to the Ashkenazim both the blessings of Lehaniach Tefillin and Al Mitzvas Tefillin is recited. Upon an Ashkenazy saying the blessing of Lehaniach Tefillin over the Tefillin Shel Rosh, he is to intend to exempt also the Tefillin Shel Yad. See Biur Halacha 27:1; Piskeiy Teshuvos 27:11; Chapter 3 Halacha 4 for the full details of this matter! 

[611] Piskeiy Teshuvos ibid footnote 82     

[612] Admur ibid; Orchos Chaim Tefillin 17

[613] The reason: As the verse [Shemos 13:9] states “Vehaya Lecha Leos Al Yadecha” which means to say that the Shel Yad is to be for you a sign, and not a sign for others. [Admur ibid; Menachos 37b] However, the obligation to cover the Shel Yad is only in a case when the Shel Yad is being worn over an item which is never usually covered, such as a cloth or bandage, however when it is worn on the actual skin, there is no need to cover it. This applies even if his shirt, and all his clothing, tears in the area opposite the Tefillin Shel Yad. Now, although the Shel Yad can be seen by others, this does not pose any issue, as the Torah was not particular to require the Tefillin Shel Yad to specifically be covered, and rather it may be worn even if revealed, so long as it is placed on an area which is normally covered, which is the bicep. [Admur ibid; See M”A 27:21; Machatzis Hashekel ibid] This means to say as follows: From the words “Lecha Leos” we learn that the purpose of the Shel Yad is to serve as a sign for oneself and not for others. However, this does not mean to say that the Shel Yad must be covered so others don’t see, but rather that it must be placed on an area that is normally covered, such as the bicep. The fact that it is placed on a normally covered area, suffices to emphasize that it is a personal sign “Lecha Leos”, even if in truth others can see it, due to a torn shirt. In other words, from this Drasha of the Gemara we learn that one may not have a Chatzitza between the arm and the Tefillin. Likewise, when it is placed over a sleeve due to an injury due to lack of choice, it must be covered, as only then does one fulfill the personal sign of “Lecha Leos”, as otherwise, it is placed on an area that is seen by others. In short: From Lecha Leos we learn that the Tefillin must either be placed on a normally covered area or be covered itself.

[614] Implication of Admur 27:8

[615] See Piskeiy Teshuvos 27:11 footnote 87

[616] See there in Q&A regarding if a Chatzitza invalidates if it is found under the Titura or Mabarta.

[617] M”B 27:16 in implication of the M”A 27:5 and Chayeh Adam who rule that a minute Chatzitza under the straps is valid, and that if the Tefillin is covered by a cloth then the area under the straps is not considered invalidated by a Chatzitza according to the Rashba; Piskeiy Teshuvos 27:11

[618] As so is the Setimas Haposkim of Admur 27:7 and Taz 27:5

[619] Minchas Yitzchak 2:46; Chelkas Yaakov 2:42; 3:183; Yeshuos Moshe 3:5; Shraga Hameir 6:80; Nesivos Adam 1:3; Piskeiy Teshuvos 27:11 footnote 91

[620] Even Yisrael 9:3; Mishneh Halachos 3:3

[621] Shraga Hameir 6:80;

[622] See Sharga Hameir ibid that one is to wrap the straps around the cast or bandage even if he has a small amount of space to wrap on the forearm which he can use to wrap the strap seven times one on Top of the other; See Piskeiy Teshuvos ibid footnote 90

[623] The reason: As there is no Chatzitza invalidation under the straps that are wrapped around the forearm and hence a blessing is to be said without any need to cover the straps.

[624] Piskeiy Teshuvos 27:11

[625] Setimas Admur 27:8 and Kol Haposkim; Chelkas Yaakov 2:42; 3:183; Divrei Yisrael 3:104; Kaf Hachaim 27:32

Other opinions: Some Poskim rule that in such a case one is to wear the Tefillin on the right arm without a blessing. [P”M 27 A”A 11; Pischeiy Olam 27:16]

[626] Piskeiy Teshuvos ibid footnote 92; See Halacha 6A for opinions who rule that a lefty is to always wear the Tefillin on his left arm.

[627] M”A 27:11; P”M 27 A”A 11; M”B 27:29; See Admur 38:2; Rama 38:1

[628] See Admur 28:1-2; Ketzos Hashulchan 8:14; Piskeiy Teshuvos 28:2; Encyclopedia Talmudit Hanachas Tefillin 9 p. 505 Letter 7; See Likkutei Sichos 14:150

[629] Admur 28:1; Siddur Admur [Letter 5 in Raskin]; Rambam Tefillin 4:14; Raba Bar Huna in Menachos 36b and Yuma 8a “A person is obligated to touch his Tefillin at all times, as it is a Kal Vachomer from the Tzitz”

[630] The source: This is learned from a Kal Vachomer from the Tzitz, as if by the Tzitz which only has one mention of God’s name, the Torah [Shemos 28:38] requires that it be constantly on the forehead, which means that he may not remove his mind from it, then certainly the Tefillin which has many mentions of G-d’s name, all the more so that one may not remove his mind from it. [Admur ibid; Menachos ibid] 

Biblical or Rabbinical: Some Poskim rule that the prohibition to of Hesech Hadaas by Tefillin is only of Rabbinical status, and the above Kal Vachomer is not of Biblical status, as the Tzitz contained G-d’s name revealed, as opposed to Tefillin which is covered. [Tosafus Yuma 8a] Other Poskim, however, rule that it is of Biblical status as is the rule by any Kal Vachomer. [See Chayeh Adam 14:15; Artzos Hachaim 28]

[631] Admur 28:1; See Likkutei Sichos 9:11;

[632] Admur ibid; Admur 44:1; Siddur Admur [Letter 5 in Raskin, first mentions lightheadedness and then frivolity]; M”A 44:2; Tur 44; Rosh Brachos 3:28; Hilchos Tefillin 21; Talmidei Rabbeinu Yona Brachos 23b

[633] The reason: As by doing so, one removes the fear of G-d from his consciousness. [Siddur Admur ibid] From the above it can be understood that the prohibition of Hesech Hadaas is not that one may come to forget that he is wearing Tefillin, but rather that he may come to forget the fear of heaven that the Tefillin is supposed to provide him.

[634] Siddur Admur ibid [Not recorded in Admur 28:1 or 44:1]; M”B 37:4; Ritva Sukkah 26a; Maharam Benet on Mordechai Hilchos Ketanos; See Admur 156:16; Bach end of 44; Rambam Tefillin 4:25; Siddur Raskin footnote 13-14; Piskeiy Teshuvos 28 footnote 8; 37:4

The definition of Sicha Beteila: Seemingly this refers to lightheaded or frivolous speech, which is speech that has no meaning or purpose and is simply being spoken for the sake of enjoyment and entertainment. Accordingly, the addition of Admur of Sicha Beteila is simply an expression of one state of lightheadedness or frivolity, and is thus the text in Admur ibid writes it with a Vav which is simply a continuation of the previous state of mind, and is not its own independent invalidation. Alternatively, perhaps one can interpret Sicha Beteila has any speech that does not have real importance or ramification, even if it is not frivolous or lightheaded and nature, being that it removes the fear of heaven from one’s consciousness, and accordingly Admur here adds a third category of Hesech Hadaas. See Iyov 15:3-4 “And words that have no accomplishment, you too will remove the fear,” which implies as the above. Perhaps as well such words would be included in the next statement of Admur, that any action which takes up a lot of one’s mind with bodily matters is considered Hesech Hadaas. Certainly, it would seem that if the Sicha Beteila is defined as Bittul Torah [such as by one who knows how to learn-See Tanya chapter 8] then it would be under the prohibition of Hesech Hadaas. See however Admur 156:16 who defines Sichas Chulin as childish and lightheaded speech, and hence it would appear in conclusion like the former assertion that Sicha Beteila is lightheaded or frivolous speech and not just speech that has no real purpose. Vetzaruch Iyun

[635] Admur 28:1 and 44:1 in parentheses [omitted from Admur in Siddur]; M”B 44:3; Implication of Michaber 38:9, Rambam Tefillin 4:13, Rosh and Rabbeinu Yona; See M”A 38:11-12

[636] Admur 28:1; Siddur Admur [Letter 5 in Raskin]; Tur 28; Rabbeinu Yona ibid; Rosh ibid; Artzos Hachaim 28; Chayeh Adam 14:15; Aruch Hashulchan 28:2-3; Afikei Maginim 44; Maharam Benet Mordechai Hilchos Tefillin; Meishiv Davar Netziv 7; Tehila Ledavid 28:1; Piskeiy Teshuvos 28:2, see there footnote 17

Other opinions: Some Poskim rule that removing one’s mind from the Tefillin is considered Hesech Hadaas even if one does not enter a state of frivolity. [Shagas Aryeh 39-40, brought in Shaariey Teshuvah 28:1; So is evident from story of Arizal which is recorded in all Poskim in next footnotes; See Kaf Hachaim 28:2-3] According to this opinion one may not pass 1/67^th of an hour without remembering the actual Tefillin, which is 53 seconds. [Shaareiy Teshuvah ibid] Practically, we do not rule like this opinion.

[637] The reason: One must conclude as above that merely being involved in his work and occupation is not defined as Hesech Hadas, otherwise how could people wear Tefillin throughout the day. [Admur ibid] In addition, since ones fear of G-d is etched in his heart to beware from performing any sin or transgression while dealing with his business, and not to rebel against the eyes of His Glory Heaven Forefend, therefore it is not defined as Hesech Hadaas, even though his mind is not on his actual Tefillin. And it is for this reason that the Mitzvah of Tefillin is for it to be worn throughout the entire day. [Siddur Admur ibid]

[638] Admur ibid; Siddur Admur [letter 6 in Raskin]; Bach 44; M”A 44:2; Arizal in Peri Eitz Chaim Shaar Hatefillin 10; Shaar Hakavanos Tefillin Derush 5; Kaf Hachaim 28:2-3; So applies according to all Poskim in previous footnote under “Other Opinions”

[639] See Beis Baruch on Chayeh Adam 14:96; Piskeiy Teshuvos 28:2 footnote 17; Q&A below regarding mundane speech

[640] Admur ibid; Siddur Admur [letter 6 in Raskin]; Peri Eitz Chaim ibid; Biur Halacha 44 in name of Or Zarua 584; See Piskeiy Teshuvos in 3^rd option

Other opinions: Some Poskim rule that it is forbidden to remove one’s mind from the Tefillin itself. [Shagas Aryeh 40, brought in Shaariey Teshuvah 28:1] Accordingly, even during Davening it would be forbidden to remove one’s mind from the Tefillin. [So is evident from story of Arizal which is recorded in all Poskim in next footnote] Some Poskim, however, rule that even according to the Shagas Aryeh there is no prohibition of Hesech Hadas during Davening and learning, and on the contrary, one is to learn and Daven with concentration even though it causes his mind to consciously forget about the Tefillin. [Od Yosef Chayeh Sarah 3; Torah Lishma 10; Biur Halacha 44 “Yashen Bahem”; Piskeiy Teshuvos 28:2]

Seeming contradiction in Admur: Vetzaruch Iyun from the ruling of Admur in 28:2 and Siddur Admur that one is to touch the Tefillin even during Shemoneh Esrei and Torah learning, and that it is Mitzvah Min Hamuvchar to touch them in order so his mind be on them. [See Piskeiy Teshuvos 28 footnote 3; Raskin footnote 25] One must therefore conclude that although one is not required to think of the actual Tefillin during Davening or learning even as a Mitzvah Min Hamvuchar [being that his mind must be on the content of the learning and prayer], nevertheless, upon remembering the Tefillin he is to touch them. Vetzaruch Iyun.

[641] Shaar Hagilgulim Hakdama 22; Peri Eitz Chaim Shaar Hatefillin 10; Olas Tamid p. 34; Nagid Umitzvah; Matzas Shmurim; Elya Raba 28:1; Chesed Lealafim 28:2; Kaf Hachaim 28:2

[642] Chesed Lealafim ibid; Kaf Hachaim ibid

[643] Beis Baruch on Chayeh Adam 14:220; Piskeiy Teshuvos 28:2

[644] Aruch Hashulchan 28:3; Piskeiy Teshuvos 28:2

[645] Pesach Hadvir 28:1; Kaf Hachaim 28:3

[646] Pesach Devir and Kaf Hachaim ibid in name of Rabbeinu Yona and Rosh; Piskeiy Teshuvos 28 footnote 17

[647] Kitzur SHU”A 10:1; Maaseh Rav of Gr”a 18; Mishmeres Shalom Kudinav 6:5; 10:5; Piskeiy Teshuvos 37:4

[648] 10:1

[649] Admur 28:2; See Ketzos Hashulchan 8:14; Piskeiy Teshuvos 28:1; Encyclopedia Talmudit Hanachas Tefillin 9 p. 505 Letter 7

[650] Tosafus Yuma 8a; Shivlei Haleket Tefillin p. 382; Encyclopedia Talmudit ibid

[651] Admur ibid; Raba Bar Huna Menachos 36b

The reason: As through doing so one constantly remembers the Tefillin and will not come to complete Hesech Hadaas. [Admur ibid] This means that through doing so one will remember the names of G-d that are written in them, and remember Hashem, to subjugate his heart and mind to Him, and will not come to complete Hesech Hadaas, which is lightheadedness, and idle speech. [Siddur Admur ibid] Alternatively, as through doing so one verifies that the Tefillin will not move from its correct area. [M”B 28:1]

[652] Admur ibid; Siddur Admur [letter 6 in Raskin]; M”A 28:1; Bach 28; Machatzis Hashekel 28; Elya Raba 28:1; P”M 28 A”A 1; Chesed Lealafim 28:1; Erech Hashulchan 28:1; Yifei Laleiv 28:1; Kaf Hachaim 28:1

[653] Siddur Admur ibid; Seemingly, the intent of this statement is that in general one is only required to touch the Tefillin if his mind is on other subjects, as is allowed from the letter of the law as explained in 14B, and he then remembers them. Thus, the novelty of the statement of Admur ibid is that it is proper to touch the Tefillin periodically even if he did not remove his mind from the Tefillin, as is the Mitzvah Min Hamuvchar in Halacha 15B. Vetzaruch Iyun how often he is to touch the Tefillin in such a case, as obviously he is not required to leave his hands on his Tefillin constantly. [See Bach 28; Encyclopedia Talmudit ibid]

The reason: In order so he does not come to Hesech Hadaas at all. [Admur ibid]

[654] Admur ibid; Siddur Admur [letter 6 in Raskin]

[655] Siddur Admur ibid

[656] Siddur Admur ibid

[657] Admur ibid; Siddur Admur [letter 6 in Raskin]; M”A 44:2; M”B 28:2

The reason: As during these times there is no need to worry that one will be led towards complete Hesech Hadaas, which is frivolity and lightheadedness. [Admur ibid]

[658] Admur ibid; Bach 44, brought and negated in M”A ibid; P”M 28 A”A 1, brought in M”B 28:2; Piskeiy Teshuvos 28:1

Other opinions: Some Poskim rule that he is not required to touch his Tefillin at all during Davening. [M”A 44:2; Piskeiy Teshuvos 28:1 footnote 20]

Seeming contradiction in Admur: Vetzaruch Iyun from the ruling of Admur in 28:1 that one there is no Mitzvah Min Hamuvchar to remember the Tefillin constantly during learning and Davening. [See Piskeiy Teshuvos 28 footnote 3; Raskin footnote 25] One must therefore conclude that although one is not required to think of the actual Tefillin during Davening or learning even as a Mitzvah Min Hamvuchar [being that his mind must be on the content of the learning and prayer], nevertheless, upon remembering the Tefillin he is to touch them.

[659] Siddur Admur ibid; Peri Eitz Chaim Shaar Hatefillin regarding Torah learning, that as soon as one removes his mind from the learning he is to touch the Tefillin

[660] Admur ibid; Michaber 28:1; Rosh Tefillin 15; Tosafus Menachos 36a; Rabbeinu Eliyahu Tosafus Yuma 33b

[661] The reason: As the Tefillin Shel Yad is closer to his touch than the Shel Rosh and one may not bypass a Mitzvah. [Admur ibid; Levush 28:1]

[662] Admur 28:2; 61:24; M”B 61:39; Shaar Hatziyon ibid in name of Bach and Gr”a; See Piskeiy Teshuvos 25:7

[663] Admur ibid; Rivash 2:486; Beis Yosef 24

[664] Admur ibid; Tur 61; Rabbeinu Yonah Sefer Hayirah

[665] Taamei Haminhagim Likkutim 177; See Piskeiy Teshuvos 25:7; 51:17

[666] Sefer Haminhagim p. 9; Igros Kodesh 18:265

[667] The reason: This is to emphasize that the reason we ask for Parnasa is so we can perform Hashem’s Mitzvos. [ibid]

[668] Igros Kodesh 18:265; Sefer Haminhagim p. 9 [English edition p. 22]

[669] Igros Kodesh ibid

[670] See Sefer Haminhagim p. 10; Taamei Haminhagim Kuntrus Achron 177; Piskeiy Teshuvos 5:7; 59:1; Chikrei Haminhagim 1:17

[671] Shaar Hakavanos Derush Kerias Shema p. 19; Mishnas Chassidim Tefilas Haberia 1:7; Yad Aaron Hagahos Hatur 59; Beir Heiytiv 59:1; Shalmei Tzibur p. 90; Chesed Lealafim 59:1 that so is custom of Beis Keil; Kaf Hachaim [Falagi] 14:2; Ben Ish Chaiy Shemos 1; Likkutei Torah Yom Kippur p. 69; Sefer Haminhagim ibid; Kaf Hachaim 59:2

[672] Mishnas Chassidim Tefilas Haberia 1:7; Yad Aaron Hagahos Hatur 59; Beir Heiytiv 59:1; Kemach Soles p. 11

[673] Likkutei Torah Yom Kippur p. 69 “Yotzer Or Uborei Choshech: The darkness is higher than the light and hints to the Tefillin Shel Rosh, which is Chabad, while Yotzer Or hints to the Tefillin Shel Yad” and Likkutei Torah Shir Hashirim p. 4 “The Choshech is in Beria which is higher than the Or which is in Yetzira. It thus says that when you say Yotzer Or you touch the hand Tefillin, and Borei Choshech you touch the head Tefillin”; Sefer Haminhagim ibid based on various Mamarei Chassidus

[674] Shalmei Tzibur p. 90; Chesed Lealafim 59:1 that so is custom of Beis Keil; Kaf Hachaim [Falagi] 14:2; Ben Ish Chaiy Shemos 1 [adds that one who does so is doing a custom of the ignorant]; Kaf Hachaim 59:2 in name of Rav Shmuel Vital and in implication of Arizal ibid

[675] See Halacha above for sources!

[676] Piskeiy Teshuvos 25:7; 132:1

[677] Based on Admur 28:2 and Siddur Admur [Letter 6 in Raskin] that one is to touch the tefillin upon remembering them even during Davening, and Admur 28:2; 61:24 regarding Ukeshartom Leos in Kerias Shema

[678] Beir Moshe 8:50; Zechor Leavraham 5:27 custom of Toldos Aaron; Minhagei Maharitz Dushinsky; Piskeiy Teshuvos 25:7 footnote 63 that he has not found a source for this, but so is the custom of the world and the Gedolei Hatzadikim

[679] Siddurim; Beir Moshe 8:50; Piskeiy Teshuvos 25:7 footnote 63 that he has not found a source for this, but so is the custom of the world and the Gedolei Hatzadikim; Minhagei Maharitz Dushinsky 50

[680] Shalmei Tzibur p. 90; Chesed Lealafim 59:1 that so is custom of Beis Keil; Kaf Hachaim [Falagi] 14:2; Ben Ish Chaiy Shemos 1; Kaf Hachaim 59:2

[681] Chayeh Adam 14:15; Kitzur SHU”A 10:17; This custom is not recorded in earlier Poskim

[682] Igros Kodesh 18:265; Minhagei Maharitz Dushinsky 23; Halichos Shlomo 7:11 that so was custom of Rav SZ”A; Orchos Rabbeinu 1:29 that the Steipler would kiss the Tefillin Shel Yad with his mouth

[683] Piskeiy Teshuvos 25:7

[684] M”A 44:2; Yesod Veshoresh Havoda; Shaar Hashmuros 9; Torah Leshma 10; Piskeiy Teshuvos 28:1

[685] Admur 28:2 “He is not obligated to touch them during Davening…although it is a Mitzvah Min Hamuvchar to do so”; See Siddur Admur [Letter 6 in Raskin] “Except for during Torah and Shemoneh Esrei..and nevertheless he is to touch them whenever he remembers them.”

[686] See Admur 28:4-6; Ketzos Hashulchan 8:17: Piskeiy Teshuvos 28:3

[687] Admur 29:1; See Piskeiy Teshuvos 29:1

Other opinions: Bnei Marava were accustomed to reciting the blessing of Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Lishmor Chukav upon removing the Tefillin prior to sunset. [Niddah 51b] Some Poskim rule that it is proper to begin removing the Tefillin upon saying the words Yehi Ratzin Shenishmor Chukecha, in memory of the above custom in Marava. [Elya Raba 25:25] Based on this, some are accustomed to remove the straps from fingers upon saying the words Yehi Ratzin Shenishmor Chukecha in Uva Letziyon. [Aruch Hashulchan 29:3; Halichos Shlomo 11 footnote 45 that so was custom of Rav SZ”A] Practically, this is not the widespread custom, as we do not perform a remembrance to a law that we do not hold like. [Aruch Hashulchan ibid; Os Chaim Veshalom 25:19]

Reciting the verse of Veshamarta Kol Chukav: However, some Poskim write that it is proper to recite the verse [Shemos 15:26] of Vayomer Im Shamoa…Veshamarta Kol Chukav..” upon removing the Tefillin. [Chesed Lealafim 29:3; Ruach Chaim 29:3; Mishmeres Shalom Kudinav Hosafos in name of Chida. Kaf Hachaim 29:1]

[688] Admur ibid; Rosh Tefillin 16; Rabbeinu Tam in Menachos 36b

[689] Siddur Admur

[690] The reason: Although Shabbos and Yom Tov is not a time of Tefillin, and one who wears the Tefillin on Shabbos or Yom Tov for the sake of the Mitzvah transgresses the negative command of Baal Tosif [and hence seemingly a blessing should be recited upon removing it being that this removal is a Biblical obligation], nevertheless, a blessing is not recited. The reason for this is because in truth if the Tefillin is worn on Shabbos or Yom Tov not for the sake of the Mitzvah, it does not contain a Biblical transgression, but rather a Rabbinical prohibition due to a decree that he may walk with it outside to a public domain, as explained in chapter 31:1. Therefore it is not relevant to recite a blessing over this, as the removal of the Tefillin in it of itself does not contain a Mitzvah, and it is only removed due to the decree. [Admur ibid; M”A 29:1; Beis Yosef 29]

[691] The reason: It goes without saying that when it is removed during the weekdays close to sunset that a blessing is not to be recited on its removal, as nighttime is a time for Tefillin, and technically he is not even required to remove them, and it is just that we do not rule that way [to the public], as explained in chapter 30:1-2. [Admur ibid; Taz 29:2; Tosafus and Rosh ibid]

[692] Admur 28:3; Michaber 28:2; Menachos 36b

[693] The reason: As if one first removes the Shel Yad, it is found that he is left wearing only the Tefillin Shel Rosh, and the Torah said “Vehayu Letotafos Bein Einecha”, and the Sages expounded that so long as the Tefillin are between your eyes, you should be wearing both Tefillin. It is for this reason that the verse states “Vehayu” which is in plural tense, and does not simply state “Ukeshartem Leos Al Yadecha Uletotafos..” [Admur ibid; Michaber ibid; Menachos ibid]

[694] Admur 28:6

[695] 1^st opinion in Admur ibid; M”A 28:2 in name of Galya Raza as brought in the Nussach of Beir Heiytiv and P”M 28 A”A 2

[696] 2^nd opinion in Admur ibid; M”A 28:2 in name of Galya Raza as brought in our Nussach; Elya Raba 28:4, brought in P”M ibid, in name of Galya Raza; Yifei Laleiv 28:3; Shaareiy Teshuvah 25:15 in name of Hagahos of Rav Shmuel Vital in Shaar Hakavanos Derushei Tefillin Derush 5

[697] P”M 28 A”A 2; M”B 28:5; Likkutei Maharich Seder Mitzvahs Tefillin in name of Mishnas Chassdim; Siddur Rav Shabsi; Or Tzadikim

[698] The reason: Perhaps the reason for this is because in truth one should remove the Shel Yad before the Shel Rosh, as it was the first that was worn, and doing so respects the Shel Rosh who will remain longer on the head. However, since the Shel Rosh cannot be on without the Shel Yad, therefore we only remove a few straps of the Shel Yad. [Ishkavta Derebbe footnote 25]

If one needs to release flatulence: If one feels a need to release gas, he is to immediately move his Shel Rosh from the position even prior to removing any straps of the Shel Yad. [Ashel Avraham butchach 28]

[699] Shaariey Teshuvah 25:19 in name of Hagahos of Rav Shmuel Vital ibid “Prior to removing the Shel Rosh, one is to remove the straps from the finger, and 2-3 straps from the arm.”; Machazik Bracha 25:10 and 28:4; Shalmei Tzibur p. 42; Zechor Leavraham 1 Taf; Kitzur Shelah; Nivei Shalom 28:6; Chesed Lealafim 28:3; Kaf Hachaim [Falagi] 10:40; Ben Ish Chaiy Chayeh Sara 9; Kitzur SHU”A 10:20; Artzos Hachaim 28:6; See Kaf Hachaim 28:5

The reason: Perhaps the reason for this is because in truth one should remove the Shel Yad before the Shel Rosh, as it was the first that was worn, and doing so respects the Shel Rosh who will remain longer on the head. However, since the Shel Rosh cannot be on without the Shel Yad, therefore we only remove a few straps of the Shel Yad. However, one should remove up until a few straps from the arm in order to loosen the grip of the Shel Yad to the arm and hence make it considered as if he already removed the Shel Yad Tefillin. [Ishkavta Derebbe footnote 25]

[700] P”M 28 A”A 2; Misgeres Hashulchan 10:15; Likkutei Maharich Seder Mitzvahs Tefillin; Ketzos Hashulchan 8:17; See Ishkavta Derebbe p. 42 footnote 25

[701] Ishkavta Derebbe footnote 25

[702] See letter in Shulchan Menachem 1:86 “You mention in your letter that our custom is to remove a number of straps of the arm prior to removing the Shel Rosh.”, printed in Shevach Yakar p. 160

[703] See letter ibid that “Certainly you have seen or heard this from somewhere, and let me know in detail, because I have not heard this.” In a reply from Rabbi Leibal Groner, he stated that he did not pay attention to the Rebbe’s practice regarding this issue

[704] Admur 28:4

[705] Admur ibid; Michaber 28:2; Beis Yosef 28 in name of Mareches Elokus; Shaar Hakavanos Derushei Tefillin 5

[706] Admur ibid; M”A 28:3 [as explains Machatzis Hashekel ibid, based on M”A 25:18]; Arizal in Shaar Hakavanos Tefillin 5; Nagid Mitzvah; Shalmei Tzibur p. 42; Tziporen Shamir 2:7; Kesher Gudal 4:4; Zechor Leavraham 3 Taf; Chesed Lealafim 28:3; Kaf Hachaim [Falagi] 10:40; Yifei Laleiv 25:25;  Ben Ish Chaiy Chayeh Sara 9

The reason: As just as one must put on these straps on the fingers while standing, so too it must be removed on the fingers. [Machatzis Hashekel 29]

Other opinions: Some Poskim rule that the finger straps are to be removed while sitting. [Soles Belula 25:10]

[707] Order of removal of first few forearm straps according to Sephardim: Some Poskim rule that according to the Sephardi custom to put on the Shel Yad while sitting, also the first few straps of the forearm which are removed prior to removing the Shel Rosh are to be removed sitting. Hence, one stands for the removal of the finger straps, then sits for the removal of the forearm straps, and then stands again for the removal of the Shel Rosh, and then sits for the removal of the remainder of the Tefillin. [Ben Ish Chaiy Chayeh Sara 9] Others, however, rule that the first few forearm straps may be removed while standing. [Kaf Hachaim 28:6 based on Arizal and that so is implication of Chesed Lealafim ibid and Kaf Hachaim ibid]

[708] Admur ibid; M”A ibid in name of Arizal; Shaar Hakavanos Derush Hei Tefillin; Soles Belula 28:2; Machazik Bracha 25:10; Shalmei Tzibur p. 42; Zechor Leavraham 3 Taf; Chesed Lealafim 28:3; Kaf Hachaim 28:7

[709] Parentheses in original; See Kuntrus Hashulchan who writes this is a printing error and it should say “must” just as is written in the source of Admur in the M”A; however see Chikrei Halachos 5:34b and Piskeiy Teshuvos 28 footnote 25

[710] Admur ibid; M”A ibid

[711] See Piskeiy Teshuvos 28 footnote 25

[712] M”A ibid; Ketzos Hashulchan 8:17; Kuntrus Hashulchan p. 18 that the above word in Admur is a misprint

[713] Ashel Avraham Butchach 28; See Piskeiy Teshuvos 25:17

[714] Darkei Chaim Vehsalom 62 that the Munkatcher was not careful in this

[715] Admur 28:5; M”A 28:3; Elya Raba 28:4

[716] See Admur Kama 2:3-6; Basra 2:4 that one is to always give precedence to his right over his left for all matters. The reason for this is because the right is given greater significance throughout the entire Torah regarding [the Temple service], the inauguration procedure, the Metzora purification procedure, and by Chalitza; See Beir Moshe 2:1-3 and Sefer Dinei Iter for a long list of matters that one is to do with his right hand and how a lefty is to do them.

[717] See Admur 28:3 regarding the different Halachos involved in the order of removal which thus relates even the removal to a Mitzvah; See also Admur and Michaber, and commentaries on Chapter 29 in which we rule to negate the opinion of saying a blessing upon the removal of the Tefillin. Now, from the fact that this negation is needed, it implies that there is at least a slight Mitzvah involved in doing so.

[718] Maharash of Lublin, the Rebbe of the Shlah brought in Emek Habracha 2:15; Shlah Miseches Chulin

[719] The reason: As the left hand is the weaker hand, and by using it one shows that it is [emotionally] difficult for him to remove his Tefillin, as in truth its Mitzvah applies throughout the day, and it is only due to that we do not have clean bodies that we remove it immediately after Davening. [Admur ibid; Shlah ibid; M”A ibid]

[720] Soles Belula 25:10; Machazik Bracha 28:10; Shalmei Tzibur p. 42; Zechor Leavraham 1 Taf; Chesed Lealafim 28:6; Kaf Hachaim [Falagi] 10:40; Kitzur SHU”A 10:20; Ben Ish Chaiy Chayeh Sarah 10; M”B 28:6; Kaf Hachaim 28:8

[721] P”M 28 A”A 3; Machatzis Hashekel on M”A ibid; M”B 28:6 regarding a lefty; Kaf Hachaim 28:8; Sefer Dinei Iter 5:8

[722] The reason: As the entire reason for why a right precedes the left arm is due to it being the weaker arm of the righty, and hence it would apply that by a lefty whose weaker arm is his right arm, then the Tefillin is to be removed with his right hand. Thus, even those Poskim who rule based on Kabalah that a lefty follows the same rule as a righty regarding all matters of the right versus left [See Shaareiy Teshuvah 2:2 in name of Bechor Shor page 111; M”B 2:6 regarding wearing the right shoe first; see also regarding washing hands and see there Peri Megadim 158 A”A 1; M”B 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; Miasef Lekol Hamachanos 4:53; Beir Moshe 2:1; Piskeiy Teshuvos 2:4;], this only applies in cases where the intent of using the right arm is to overpower the side of Chesed, however here that the intent is simply to show one’s hesitation to remove the Tefillin, obviously a lefty is to use his weaker arm which is the right arm, and is the opposite of the righty.

[723] See Admur 27:9-10 [wear on left]; Tzemach Tzedek O.C. 4:2 [wear on right]; See Piskeiy Teshuvos 27:12-15 for all opinions; Yagdil Torah 38:36 that the custom is like Admur ibid to wear on left [So ruled the Alterer Rabbanim of Anash: Rav Gringlass; Rav Shnear Zlaman Gerelik; Rav Yaakov Landau; Rav Perlow, Rav Hillel Pezner; and so rule of Rabbanei Anash today: Rav Y.S. Ginzberg]; See Igros Kodesh 11:148 regarding that some wear also on right after Davening; There is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid; See also Nesivim Bisidei Hashlichus 1:44

[724] P”M ibid; Machatzis Hashekel ibid; Kaf Hachaim ibid; omitted in M”B ibid; See Yeshuos Yaakov 28/1

[725] 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

[726] Elya Raba 28

[727] 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]

[728] Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8; So write regarding putting on the Tefillin: Zohar Parshas Eikev p. 274; Yad Aaron; Chesed Lealafim 25:37; Kaf Hachaim [Falagi] 10:17; Ben Ish Chaiy Vayeira 18; Kaf Hachaim 25:35; See Sichas 5704 Parshas Yisro that the Chassid Rav Zalman of Ursa told the Rebbe Rayatz when he was a young child that he once saw the Tzemach Tzedek remove his Tefillin Shel Rosh and stare at the Shinin for some time and then kissed it

[729] See Admur 25:39, 42; Piskeiy Teshuvos 25:26

[730] Implication of Admur 38:10; P”M 25 A”A 30; Kaf Hachaim 25:93

[731] Kaf Hachaim 25:93

The reason: As the main issue is not to reveal the head in front of one’s Rebbe [or Sefer Torah] and thus if one does so under a Tallis which covers his head it is permitted. [Poskim ibid]

[732] Admur 25:42; M”A 32:29; Mateh Moshe 25 in name of Rashal; Kneses Hagedola 38:12; Chesed Lealafim 25:13; Shalmei Tzibur p. 42; Kaf Hachaim 25:93

The reason: As the honor that one should give to the Torah scroll should be no less than the honor one gives one’s Rebbe, and a student may not remove his Tefillin in front of his Rebbe, as explained in 38:10. [Admur ibid; See M”A ibid] The reason for this is

[733] Kitzur Shlah; Mishnas Yosef 5:12; Piskeiy Teshuvos 25:26

Other opinions: Some Poskim are lenient to permit removing the Tefillin in front of a wrapped Sefer Torah. [Od Yosef Chaiy Chayeh Sara 2]

[734] Or Tzadikim

[735] Implication of Admur 38:10; P”M 25 A”A 30; Kaf Hachaim 25:93

The reason: As the main issue is not to reveal the head in front of one’s Rebbe [or Sefer Torah] and not one’s arm. [Poskim ibid]

[736] Admur 25:39; Michaber 25:13

[737] Admur 25:39; Rama 25:13

[738] Admur 25:42; M”A 32:29; Mateh Moshe 25 in name of Rashal

[739] Piskeiy Teshuvos 25:26

[740] Shevet Hakehasi 1:21

[741] Admur 38:10; 25:42; Michaber 38:11; Rebbe Yochanon Sanhedrin 101b; See also Admur 27:24

[742] Implication of Admur 38:10; P”M 25 A”A 30; Kaf Hachaim 25:93

[743] Piskeiy Teshuvos 25:26

[744] The reason: As it belittles the honor of his Rebbe to reveal his head in front of him. [Admur ibid; Taz 38:4; M”A 38:14; Rashi Sanhedrin ibid]

[745] Kaf Hachaim 25:93

The reason: As the main issue is not to reveal the head in front of one’s Rebbe [or Sefer Torah] and thus if one does so under a Tallis which covers his head it is permitted. [Poskim ibid]

[746] Tehila Ledavid 25:5

[747] See Admur 25:37-42; Ketzos Hashulchan 8:16: Piskeiy Teshuvos 25:25

[748] See Chapter 1 Halacha 3!

[749] See Chapter 1 Halacha 4!

[750] Other opinions: Some are accustomed not to wear the Tefillin more than necessary after Davening [i.e. after Shemoneh Esrei], as one requires a clean body. [M”A 25:27; M”B 25:55] Practically, we do not rule like this approach. [M”A ibid]

[751] Admur 25:37

[752] Admur ibid; Michaber 25:13

[753] Custom to remove Tefillin by Yehi Ratzin Shenishmor Chukecha: Some Poskim rule that it is proper to begin removing the Tefillin upon saying the words Yehi Ratzin Shenishmor Chukecha, as in Marava they used to say the blessing of Lishmor Chukecha upon removing the Tefillin. [Elya Raba 25:25] Based on this, some are accustomed to remove the straps from fingers upon saying the words Yehi Ratzin Shenishmor Chukecha in Uva Letziyon. [Aruch Hashulchan 29:3; Halichos Shlomo 11 footnote 45 that so was custom of Rav SZ”A] Practically, this is not the widespread custom, as we do not perform a remembrance to a law that we do not hold like. [Aruch Hashulchan ibid; Os Chaim Veshalom 25:19] See Piskeiy Teshuvos 25 footnote 197

[754] Admur ibid in name of Yeish Mi Sheomer “There is an opinion whos says based on Kabala that three Kadeishim need to be said and therefore they are not to be removed until after Kadish of Uva Letzion.”; M”A 25:28; Elya Raba 25:15; Olas Tmaid 25:22; Shelah Chulin 116a; Mateh Moshe 22; Sefer Hamussar 4 in Gloss; This is the custom of New Square Chassidim, to remove their Rashi Tefillin after Kaddish Tiskabel, and then put on the Tefillin Rabbeinu Tam. [Chayeh Levi 4:3]

Other opinions: Some Poskim rule based on Kabala that one is not to remove the Tefillin until he hears three Kedushod and four Kaddeishim and therefore the Tefillin must be worn until after Kaddish Yasom. [Rama 25:13, brought as last opinion in Admur ibid] Practically, the Poskim ibid rule that this statement is a printing error and it should rather state “3 Kaddeishim and 4 Kedushos.” [M”A ibid; Shelah ibid; Implication of Admur ibid]

[755] The counting of the Kaddeishim: The Kaddeishim are counted as follows: 1) Kaddish before Barchu. 2) Kaddish after Shemoneh Esrei. 3) Kaddish after Uva Letziyon. The Kaddish after Kerias Hatorah and Kaddish before Hodu is not counted. [See Machatzis Hashekel on M”A ibid; Igros Kodesh 2:51-54] Some Poskim, however, rule that the Kaddish before Hodu does count as part of the Kaddeishim, and hence there are four Kaddeishim heard after the Kaddish of Uva Letziyon. [Os Chaim Vehsalom 25:17]

[756] M”A ibid; Shelah ibid; Omitted from Admur ibid [Vetzaruch Iyun]; See Ketzos Hashulchan 8 footnote 56; Igros Kodesh 2:51-54

The counting of the Kedushos: 1) Barchu. 2) Kadosh Kadosh in Birchas Shema. 3) Kadosh Kadosh in Chazaras Hashatz. [This applies even if you were still in middle of Shemoneh Esrei when you heard Kedusha-Piskeiy Teshuvos 25 footnote 195 in name of Rav SZ”A] 4) Kadosh Kadosh in Uva Letziyon. [M”A ibid; Shelah ibid; Machatzis Hashekel on M”A ibid]

[757] Brought in Admur ibid; M”A 25:28; Shaar Hakavanos Inyanei Tefillin Derush 5; Elya Raba 25:24; M”B 25:55; Piskeiy Teshuvos 25:25

Does this custom of Arizal follow Nussach Ashkenaz or Sephard? In Nussach Ashkenaz Aleinu Leshabeiach is recited prior to Shir Shel Yom, accordingly, some learn that the Arizal would remove his Tefillin after Aleinu, prior to Shir Shel Yom and Kaddish Yasom, thus being more lenient than the next opinion recorded in Admur, which is the opinion of the Rama, and holding like the second opinion in Admur ibid. [Machatzis Hashekel on M”A 25:28] However, others learn that the Arizal Davened Nusach Sephard in which Aleinu is recited at the end of Davening, and the Kaddish Yasom is recited beforehand. Accordingly, the Arizal held like the Rama ibid. [Ketzos Hashulchan 8 footnote 55]

[758] Last opinion in Admur ibid; Rama ibid; Negated as printing error by M”A and Shelah ibid and second opinion of Admur ibid

[759] Rama 25:13

[760] See Machatzis Hashekel on M”A ibid; Upashut that accoridng to Rama he was referring to the Ashkenaziu Nussach, which is the Nussach he Davened. By Nussach Sephard, this opinion would hold that the Tefillin may be removed after Kaddish Yasom of after Shir Shel Yom. Accordingly, there is no opinion here that states that one is to wait until Kaddish Yasom is recited after Aleinu after Davening is over as is the order of Nussach Sephard.

[761] See Sefer Haminhagim p. 5 and Hayom Yom p. 80 that the Tefillin Shel Rosh of Rashi Tefillin are removed after Ach Tzadikim and Shimusha Raba Tefillin is then worn, and removed after Tehillim. Accordingly, those who do not wear Shmishua Raba should delay removing the Rashi Tefillin until after Tehillim. Vetzaruch Iyun as to the reason for this delay, as it does not follow any of the opinions brought above. Perhaps, however, one can suggest that the saying of Ach Tzadikim is viewed as the conclusion of Aleinu, and hence following the custom of the Arizal, we do not remove it until then. See Shevach Yakar 18:3

[762] Or Tzadikim in name of Rav Chaim Vital; Tziporen Shamir 2:8; Machazik Bracha 25:17; Kaf Hachaim 25:89; Piskeiy Teshuvos 25:25

[763] Siddur Admur Letter 17 in Raskin

[764] See Piskeiy Teshuvos 25:25

[765] Os Chaim Veshalom 25:8; Chakal Yitzchak 5; Mishnas Yosef 5:11; Custom recorded [but negated] in P”M 34 M”Z 2; Daas Torah 25; Zichron Yehuda 5; See M”B 25:60

[766] P”M 34 M”Z 2

[767] Sefer Haminhagim p. 5 and Hayom Yom p. 80

[768] Os Chaim Veshalom ibid; Piskeiy Teshuvos ibid footnote 201

[769] P”M 34 M”Z 2 “New people have come and have begun removing their Tefillin of Rashi after Kedusha of Shemoneh Esrei. In truth, aside for them going against the law in Michaber 25:13, as well as that one needs to concentrate on the blessings of Chazaras Hashatz without doing anything in between. I did not want to ask them at all why they are doing so, or what their excuse is”; Daas Torah 25; Zichron Yehuda 5; Piskeiy Teshuvos 25:25

[770] See Admur 25:40 that on Chol Hamoed one is to remove the Tefillin during Chazaras Hashatz; Shevet Halevi 8:258; Piskeiy Teshuvos ibid; See Salmas Chaim 30; Maharsham 8:12; Miasef Lekol Hamachanos 25:125

[771] Admur 25:39

[772] Admur 25:39; Michaber 25:13

[773] Admur 25:39; Rama 25:13

[774] Admur 25:42; M”A 32:29; Mateh Moshe 25 in name of Rashal

[775] Piskeiy Teshuvos 25:26

[776] Admur 25:38; M”A 25:28; Shach Y.D. end of 265:24; Kitzur SHU”A 10:19; Od Yosef Chaiy Chayeh Sarah 1; Kaf Hachaim 25:92; Os Chaim Vehsalom 25:18; Beir Moshe 8:55; See Levush 29; P”M 31 M”Z 1; Igros Moshe 4:101; Piskeiy Teshuvos 25:29 footnote 221

Other opinions: Some write that one is never to wear Tefillin during a Bris Milah, as it contradicts the Os of the Bris and is similar to wearing Tefillin on Shabbos. [See P”M 31 M”Z 1; Piskeiy Teshuvos 25 footnote 224]

[777] The reason: As both the Tefillin and Mila are called an Os. [M”B 25:55]

[778] See Os Chaim Veshalom 25:18; Piskeiy Teshuvos 25:29; Koreis Habris 265

[779] See Maras Ayin Chida; Od Yosef Chaiy Chayeh Sarah 1; Os Chaim Veshalom ibid; Kaf Hachaim 25:96

[780] See Aruch Hashulchan end of 265; Machazik Bracha 25:11; Toras Yekusiel 23; Toldos Yaakov 1; Shevach Yakar 18:3; See Os Chaim Veshalom ibid in name of Chozeh Melublin

[781] Kaf Hachaim 25:96; Piskeiy Teshuvos 25:29

[782] Admur 25:40; M”A 25:31; Rameh 108

Other opinions: Some Poskim rule the Tefillin is to be removed after Hallel, prior to Musaf, just like on Rosh Chodesh. [Rama 25:13]

[783] The reason: As some Poskim rule that one is not to wear Tefillin on Chol Hamoed, and the Zohar is very stringent in this, and therefore the tefillin is to be removed before Hallel. [M”A ibid]

^[784] Michaber 25:13; 423:4; Rama 25:13; Admur 25:41; Siddur Admur [Before Hallel]; See Piskeiy Teshuvos 25:27

Background: On Rosh Chodesh, one is required to remove the Tefillin prior to the silent prayer of Musaf. [Michaber ibid] This applies in those communities that recite the Kedusha of Keser in Musaf, in which case the Tefillin is to be removed before Musaf, after having said the Kedusha of Uva Letzion, being that it is improper to be wearing Tefillin while saying Keser. Furthermore, even those communities who do not say Kedushas Keser in Musaf [but rather say Nakdishach] are accustomed to remove the Tefillin prior to Musaf. [Admur ibid; Rama ibid]

[785] The reason: As it is improper to be crowned with Tefillin while saying “Keser Yitnu Lecha”. [Admur ibid; M”A 25:32; Beis Yosef] Alternatively, the recital of Musaf is in place of the Karban Musaf, and during the time of the Musaf offering it is considered a Yom Tov, and Yom Tov contains an Os which is exempt from Tefillin. [Levush 25:13; 423; M”B 423:4; Kaf Hachaim 423:26] There is also a Kabalistic reason mentioned behind this custom. [Shaar Hakavanos p. 38; Kaf Hachaim 423:26] 

[786] Admur ibid and Rama ibid that so is the custom; See Background

[787] See Zekan Ahron 2:5; Piskeiy Teshuvos 25:28

[788] Rashal in Yam Shel Shlomo Beitza 1:51; Bach 26 in name of Iggur, in name of Zohar, based on Midrash Hanelam Shir Hashirim that one who Davens with Tefillin during Musaf of Rosh Chodesh and Chol Hamoed is liable for death.

[789] Admur 25:41; Siddur Admur [after Seder Hallel]; M”A 25:30; Elya Raba 25:25

Background: There are various opinions recorded regarding when the Tefillin are to be removed before Musaf. [See other opinions] The Alter Rebbe writes in the Siddur that the Tefillin are to be removed prior to the Kaddish recited before Musaf. In Peri Eitz Chaim however it is brought that the Arizal would remove the Tefillin after the Kaddish said before Musaf. The Shaar Hakavanos similarly says that this is the custom, and so is brought in other sources. Accordingly, this ruling of Admur requires analysis, as the entire custom of when to remove the Tefillin is based on Kabala and who can argue with the Arizal in regards to Kabala? The explanation is as follows: According to the Alter Rebbe one needs to hear three Kaddeishim with Tefillin prior to removing them. Thus, by a regular weekday Shacharis, one must wear the Tefillin until after the Kaddish recited after Uva Letziyon. [Evidently the Kaddish said before Hodu does not count as part of these three Kaddeishim. Some suggest that this is because this Kaddish is not always recited. Vetzaruch Iyun. The Kaddish recited after the Torah reading is not included in the three Kaddeishim being that it is not relevant to the prayers.] However, on Rosh Chodesh, being that according to Admur the Shir Shel Yom is said before Uvah Letziyon, with a Kaddish that follows it, one has thus already heard three Kadeishim before Uva Letziyon and does not need to hear the Kaddish of after Uvah Letziyon while still wearing Tefillin. Based on this, Admur rules that the Tefillin are to be specifically removed before the Kaddish, being that this Kaddish really belongs to Musaf, of which is to be said without Tefillin, and hence if one is not required to wear the Tefillin for this Kaddish he should specifically remove them beforehand. However, according to the Arizal, it seems that Shir Shel Yom was not said on Rosh Chodesh, or was said after Musaf, and therefore the Kaddish said before Musaf was still part of the three required Kadeishim. Now, being that the positioning of Shir Shel Yom is a dispute in the revealed plains of Torah, it does not form an issue for the Alter Rebbe to disagree with the Arizal on when the Shir Shel Yom should be said, and consequently on when the Tefillin are to be removed, which in it of itself is a matter of Kabala. According to the above it is understood that the ruling brought in the Siddur Yaavetz to remove the Tefillin after Kaddish, despite that one is to say the Shir Shel Yom after Shacharis, before Musaf, is a contradiction. [Igros Kodesh 2:50, printed in Shulchan Menachem 2:195 and Shaareiy Halacha Uminhag 1:176; Ketzos Hashulchan 8 footnote 56]

[790] The reason: The reason for this is because one needs to hear four Kedushas with his Tefillin and thus the Tefillin are worn until after one hears four Kedushas, as Barchu is also considered a Kedusha. [M”A 423:6]

Other opinions: Some Poskim rule the Tefillin are to be removed during Uvah Letziyon. [Peri Megadim, brought in M”B 423:10]

[791] Siddur Admur after Seder Hallel “And the Tefillin are removed before Kaddish”; Elya Raba 25:25, brought in M”B 25:59; Ketzos Hashulchan 8:16 footnote 56; Os Chaim Veshalom 25:19; Igros Kodesh 2:50 [printed in Shulchan Menachem 2:195 and Shaareiy Halacha Uminhag 1:176]

The reason: The reason for this is because the half Kaddish relates to Musaf and by Musaf we do not wear Tefillin. [Rebbe ibid]

Other opinions: Some Poskim rule the Tefillin are to be removed after the Kaddish of before Musaf. [M”A 423:6; Arizal in Peri Eitz Chaim and Shaar Hakavanos, bought in Shaareiy Teshuvah 25:13 and Kaf Hachaim 25:94-95; Siddur Yaavetz] The reason for this is because one needs to hear four Kedushas and three Kaddishim with his Tefillin and thus the Tefillin are worn until after one hears three Kadeishim and one Kedusha. [M”A 423:6] However, according to the Nussach of Admur that there are three Kaddeishim heard before Uva Letziyon, it is not necessary to wear the Tefillin during this Kaddish. [Ketzos Hashulchan 8 footnote 56; Rebbe ibid] See Background!  

[792] Ben Ish Chaiy Vayikra 17; Torah Leshma; Kaf Hachaim 25:99; Piskeiy Teshuvos 25:28

[793] Piskeiy Teshuvos ibid

[794] Shulchan Hatahor 25:13; Ashel Avraham Butchach 25

[795] The reason: As one is still prior to receiving the Kedusha of Musaf and Yom Tov, and hence his Tefillin do not contradict the Keser being heard. [ibid] Perhaps, based on this, people who are in middle of Shacharis are accustomed to cover the Tefillin upon the Chazan reaching Musaf, but do not remove it. However, see Admur ibid that one is not to recite the words Keser while wearing Tefillin, irrelevant of the concept of the Kedusha of Yom Tov. Vetzaruch Iyun!

[796] Miaseif Lechol Hamachanos 25:136; See previous footnote!

[797] Kaf Hachaim 25:98

[798] M”B 25:61

[799] Piskeiy Teshuvos 25 footnote 215

[800] Rameh Mipuno 108; Chida in Machazik Bracha 25:13 and Moreh Baetzba 10:181, brought in Shaareiy Teshuvah 25 [Kaf Hachaim ibid concludes that if the Chida would have seen the ruling of the Rashash he would have retracted his ruling]; Mishmeres Shalom 30; Artzos Hachaim and P”M brought in M”B 25:60

[801] Rashash in Nehar Shalom p. 14; Ben Ish Chaiy Vayikra 18; Kaf Hachaim 25:6-7; Imrei Pinchas

[802] Glosses in Peri Eitz Chaim that so was the custom of Rav Chaim Vital, brought in Or Tzaddikim 9; Shulchan Hatahor 25:12; Daas Torah 25 The Kaf Hachaim ibid negates the authenticity of this claim.

[803] Mishmeres Shalom 30; Os Chaim Veshalom 25 footnote 20

[804] Hayom Yom 1^st Teves; Sefer Haminhagim p. 69 [English]; Kaf Hachaim 25:96; Os Chaim Veshalom 25:20; Toras Yekusiel 23; Chelek Halevi 21; Peri Hasadeh 2:97; Piskeiy Teshuvos 25:27

[805] The reason: As the Kedusha of Rosh Chodesh is similar to the Os of Shabbos and Yom Tov and hence once Musaf is recited the Tefillin should no longer be worn. [Rashash in Nehar Shalom p. 14, brought in Kaf Hachaim 25:96]

[806] Hayom Yom ibid

[807] Michaber 423:4

[808] Mishmeres Shalom 30; Os Chaim Veshalom 25 footnote 20

[809] Os Chaim Veshalom 25 footnote 20; Piskeiy Teshuvos 25:27

[810] The reason: As Davening with a Minyan is a very important Mitzvah in which one sanctifies Hashem’s name in public, and one may hence even transgress a negative command of the Torah for this purpose, such as to free a slave. [Admur 90:17; unlike Michaber Yoreh Deah 269:79] And it pushes away buying food for Shabbos, which is a definite Mitzvah, either Biblical or at least Rabbinical. [Admur 250:3; Unlike Biur Halacha 250] Now, wearing Tefillin of Rabbeinu Tam is only a Mitzvah of Yirei Shamayim, and practically we rule that it can be worn after Musaf, and hence one is not to make the main Mitzvah of a Minyan be differed in face of a secondary Mitzvah of Rabbeinu Tam. Therefore, those Chassidim that place on Rabbeinu Tam even if it causes them to lose the Minyan are to be protested. [Os Chaim Veshalom ibid] Now, although Chassidim and those who follow Kabala follow a specific order of Davening and do not skip this order even in order to Daven with the Minyan, and likewise we allow Davening in length even if it causes one to miss Davening with the Minyan, nevertheless, this is only because the delay is for the sake of a better quality of the Davening. However here, placing Rabbeinu Tam before Musaf is not to give better quality to Musaf but to give better quality to the Tefillin, and as proved from above a Minyan pushes off all Mitzvos.

[811] See Os Chaim Veshalom ibid

[812] Rav Asher Lemel Hakohen of Beitar rules like the Os Chaim that one must Daven with the Minyan and wear the Tefillin afterwards. However, Harav Eliyahu Landa and Rav Groner said one is to first wear the Tefillin and then Daven later Beyechidus. [verified through personal correspondence]

[813] Rav Groner response to this question was that it does not make any difference as to when one recites the six Zechiros, either with or without the Rabbeinu Tam. Nonetheless, it is best to say it while wearing Rabbeinu Tam in order so one does not forget, and so is the widespread custom.

[814] See Admur 28:7-8; Ketzos Hashulchan 8:17; Piskeiy Teshuvos 28:4-5

[815] Admur 28:7; M”A 28:4 in name of Galya Raza; Beir Heiytiv 28:4

[816] The reason: The reason that one is not to wrap the straps over the Batim is because this is considered a belittlement of the Tefillin, as these straps serve absolutely no purpose or benefit for Batim in being wrapped around them. It is thus not similar at all to the cloth that is wrapped around the Torah scroll, as this cloth is a protective garment for the Torah scroll, and is being used for its benefit, and therefore it’s binding poses no belittlement at all to the Torah scroll. On the contrary, it honors and respects it. This is in contrast to the straps being wrapped around the Batim Which servant no purpose. [Admur ibid in parentheses; M”A ibid]  

[817] See Admur 27:13; M”B 27:32; Piskeiy Teshuvos 28:4; Halacha 8D!

[818] Divrei Shlomo 2:184; Piskeiy Teshuvos ibid

[819] Admur ibid; M”A 28:4; Mateh Moshe 26; Sefer Hamusar 4; Menoras Haamaor Perek Hatefila; See Shabbos 49a; Piskeiy Teshuvos 28:4 footnote 31

[820] Os Chaim Veshalom 28:1

[821] Shulchan Hatahor 28:3; Leket Hakemach 27 in name of Yalkut Avraham in name of Tzanzer Rebbe; Piskeiy Teshuvos 28:4

The reason: This is done for several reasons: 1) Not to wrap the straps on the Yud. 2) So the straps of the Yud stick out and one touches it first. [Piskeiy Teshuvos footnotes 31-32]

[822] Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8, that the Rebbe Rayatz did so and so is the custom

[823] Admur ibid; M”A 28:4; Elya Raba 28:5;

[824] The reason: As it is better that one circle the strap rather than having to circle the actual Tefillin. [Admur ibid]

[825] Aruch Hashulchan 28:8; See Sifsei Tzadikim, brought in Peiro Alay p. 43, that there is a tradition from the Chozeh Melublin  that the knot of the Yud is not to be placed under the Bayis, but rather on top of the Mabarta, and the same would apply with the Daled; Piskeiy Teshuvos 28:4 footnote 31

[826] Makor Chaim of Chavos Yair; Orchos Rabbeinu 1:28 in name of Chazon Ish; Tefial Lemoshe 24 footnote 16 in name of Meiam Loez [Devarim 563]; See Piskeiy Teshuvos 28:4 footnote 31 that today that we have a casing under the Mabarta, one is not to place the Daled under it

[827] Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8; Orchos Rabbeinu 1:28 in name of Chazon Ish; Piskeiy Teshuvos 28:4 footnote 31

[828] Reply of Rebbe recorded in Heichal Menachem 1:209, brought in Shulchan Menachem 1:86 footnote 8; See Os Chaim Veshalom 28:1 that one wraps on both sides; See Shulchan Hatahor in next footnote

[829] Leket Hakemach 27 in name of Yalkut Avraham in name of Tzanzer Rebbe; Shulchan Hatahor 28:3 that one may wrap over it one time for the sake of approximating the Yud to the Bayis; Piskeiy Teshuvos 28:4 footnote 30

[830] Admur 28:8

[831] Admur ibid; M”B 42:2; See Piskeiy Teshuvos 28:5; 42:1

[832] The reason: As since the Shel Rosh is of greater Kedusha than the Shel Yad, therefore it is forbidden to switch the cases and use the case of the Shel Rosh for the Shel Yad [as one must be Maalin Bekodesh], unless he preconditioned as explained in 42:4. [Admur ibid; See Admur 42:1; Bach 28; Taz 25:10]  However, one may use an arm case for a head Tefillin.

[833] Chelkas Yaakov 2:142

[834] Admur ibid; M”A 28:4; Piskeiy Teshuvos 42:1

[835] The reason this is allowed: For the Shel Rosh one can use whichever bottom he chooses, as even if he accidentally places the bottom that belonged to the Shel Yad, it is allowed, as it is permitted to elevate in Kedusha.

[836] Piskeiy Teshuvos 42:1 and footnote 2; See M”B 34:20 in name of P”M; Taz 154:7

[837] Admur 28:8; Michaber 28:2; Rosh Tefillin 15; Or Zarua 1:580; Tosafus Menachos 36a; Rava Yuma 33b according to Pirush Rabbeinu Chananel in name of Rav Haiy Gaon

[838] The reason: This is done in order so one will not be forced to bypass the Mitzvah [of Tefillin Shel Rosh] and first wear the Tefillin Shel Yad. [Admur ibid; See Admur 25:12]

[839] Admur ibid; Taz 25:10; Bach 25; Kaf Hachaim 28:14

The reason there is no prohibition for the Tefillin Shel Yad to be on top: There is no prohibition from the letter of the law for the Tefillin Shel Yad to be placed on top of the Tefillin Shel Rosh even though the Tefillin Shel Rosh is of greater Kedusha and is more severe than the Tefillin Shel Yad, as nevertheless they are both one matter, as the same Parshiyos written in one are written in the other. [Admur ibid]

[840] Admur ibid; M”A 28:4 that so is custom of world; Birkeiy Yosef 28:1

[841] The reason: As if the two bags are placed at an equal distance, he will at times be required to bypass the Mitzvah. For example, if the Shel Rosh will be present first near his right hand, which is the hand he uses to take the Tefillin, then he will need to bypass it and take the Shel Yad. However, when the Shel Yad is slightly higher and closer to the hand, then he is not considered to be bypassing a Mitzvah, being that the Shel Yad is closer. [Admur ibid; See Bach 28; Taz 25:10] 

[842] Admur ibid; M”A 28:4

The reason: As since the Shel Rosh is of greater Kedusha than the Shel Yad, therefore it is forbidden to switch the bags and use the bag of the Shel Rosh for the Shel Yad, unless he preconditioned as explained in 42:4. [Admur ibid; See Bach 28; Taz 25:10] 

[843] Which is unlike either of the above customs

[844] Shulchan Shlomo, brought in M”B 28:7

[845] Aruch Hashulchan 25:19; 28:8; Os Chaim Veshalom 28:3; Likkutei Maharich; Siddur Rav Kopel; Piskeiy Teshuvos 28:4; See Kaf Hachaim 28:14 that one can choose to always place it either by the left of the bag or the right; See Makor Chaim of Chavos Yair 28:2; Piskeiy Tosafus Menachos, brought in Bach 25, that the Shel Rosh is to be placed in first and the Shel Yad next to it

The reason: As a person naturally first contact the item on his left side when he comes to reach it with his right hand. [Os Chaim Veshlaom ibid] Alternatively, since the Shel Rosh contains more holiness therefore it is to be placed on the right side. [Siddur Rav Kopel] Alternatively, since one is always accustomed to take the Shel Yad from the left side, therefore this habit is considered to make it closer to one’s hand then the Shel Rosh. The same, however, would apply if one always places the Shel Yad by the right of the bag

[846] Kaf Hachaim ibid; Piskeiy Teshuvos 42:1 footnote 1

[847] See Shaar Hakavanos p. 51, brought in Kaf Hachaim 28:7, that the Tefillin are to be returned to their box; Ben Ish Chaiy Chayeh Sarah 19 that they are to be replaced in their box immediately; Midrash Pinchas of Rav Pinchas of Kuretz; Shulchan Hatahor 40:3; Chelkas Yehoshua 6:7; Piskeiy Teshuvos 28:3 footnote 27; See Sefer Peiro Alayp. 42

[848] See Sefer Shivei Eish, brought in Piskeiy Teshuvos 28 footnote 29

[849] Bach 28; Shaar Hakavanos of Rav Chaim Vital end of Tefilas Shacharis, brought in Shaareiy Teshuvah 25:15; M”B 28:8; Ketzos Hashulchan 8:17

[850] The reason: This is to be done in order so one does not become mixed up and accidentally place the hand Tefillin in the side that the head Tefillin is placed. [Bach ibid; M”B ibid]

[851] Piskeiy Teshuvos 28 footnote 29

[852] Toras Menachem Reshimos Hayoman p. 427, brought in Shulchan Menachem 1:86. Vetzaruch Iyun as to the exact intent of this statement

[853] Divrei Torah 5:87; Ben Ish Chaiy Chayeh Sarah 19; Kaf Hachaim 28:19; Nimukei Orach Chaim in name of Tzanzer, in name of Yerushalmi; Piskeiy Teshuvos 28:4

[854] M”B 25:56; See P”M 34 M”Z 2 for a similar ruling regarding Chazaras Hashatz

Opinion of Admur: See Admur 183:14 that one is not to perform any action that requires concentration while reciting Asher Yatzar. It is clearly implied from Admur ibid that doing activities that do not require concentration is allowed, and hence wrapping Tefillin during Kaddish should be allowed, as the prohibition of “Aray” only applies by Birchas Hamazon and the first paragraph of Shema, and not by other blessings, as rules Admur also in 63:8. [So also understands Tehila Ledavid 191:1 in Admur and hence questions his ruling, and so seems to rule Peri Megadim 191 M”Z 1] Nonetheless, Some Poskim rule that one may not do any action while reciting a blessing even if it does not require concentration, being that it makes the blessing appear unimportant [Aray]. [Taz 191:1; M”B 191:5; Piskeiy Teshuvos 191:2; See Tehila Ledavid ibid that it is impossible to do a Melacha without concentration and hence questions the ruling of Admur ibid]

[855] See Admur 183:14; Taz 191:1; Tehila Ledavid 191:1; M”B 191:5

[856] P”M 34 M”Z 2 rules against removing the Tefillin then “as one needs to concentrate on the blessings of Chazaras Hashatz without doing anything in between” See Admur 25:40 regarding removing the Tefillin during Chazaras Hashatz of Chol Hamoed, although perhaps wrapping it would be different and would hence follow the same ruling as above. Vetzaruch Iyun

[857] Os Chaim Veshalom 28:3; Piskeiy Teshuvos 28 footnote 28; Shulchan Aruch Hakatzar 14:25

[858] The reason: The reason for this is in order so one reaches the Rashi Tefillin first as a person naturally first contact the item on his left side when he comes to reach it with his right hand. [Os Chaim Veshlaom ibid]

[859] Kaf Hachaim 28:17; See Leket Hakemach 28:10 in name of Shulchan Melachim, based on Elya Raba 32:68 that some are accustomed to make the case out of calf leather, as a Tikkun for the sin of the golden calf.

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