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Chapter 3: The blessing over the Tefillin[1]

Should one recite the blessing of Shehechiyanu upon putting on Tefillin for the first time?[2] Some Poskim[3] rule the blessing of Shehechiyanu is to be recited upon performing a Mitzvah for its first time, and hence a Bar Mitzvah boy is to say the blessing of Shehechiyanu upon wearing the Tefillin for the first time on the day of his Bar Mitzvah. However, other Poskim[4] argue that one never says the blessing of Shehechiyanu upon performing a new Mitzvah and therefore no blessing is to be said upon putting on Tefillin for the first time.[5] Practically, those who begin putting on Tefillin 2-3 months prior to the Bar Mitzvah are not to recite the blessing of Shehechiyanu, neither upon putting it on for the first time before the Bar Mitzvah, nor on the day of the Bar Mitzvah.[6] However, those who are accustomed to put it on for the first time only on the day of the Bar Mitzvah, are to say Shehechiyanu on a new fruit or new clothing, and have in mind to include the Tefillin.[7]

 1. Tefillin Shel Yad-The blessing said prior to wearing the Tefillin Shel Yad:[8]

 A. The blessing of Lehaniach Tefillin-The Nussach and Pronunciation:

The following is the blessing recited upon putting on the Tefillin Shel Yad:[9] “Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bemitzvosav Vetzivanu Lehaniach Tefillin.”

How to pronounce the word Lehaniach:[10] One is to say the word “Lehuhniach” with a Kamatz under the Hei , and not with a Patach as “Lehaniach.”[11]

How to pronounce the word Tefillin:[12] The Lamed of the word Tefillin is to be said with a Dagesh.[13] [This means that one emphasizes the Lamed in the word.]

Q&A What is the law if one accidentally said the blessing of Al Mitzvas Tefillin on the Shel Yad instead of Lehaniach Tefillin?[14] If one accidentally said the blessing of Al Mitzvas Tefillin on the Shel Yad instead of Lehaniach Tefillin, then he nevertheless fulfills his obligation, and is not to repeat the blessing of Lehaniach Tefillin. The blessing on the Shel Rosh in such a case for Ashkenazim:[15] In the above case that one accidentally said the blessing of Al Mitzvas Tefillin on the Shel Yad, then Ashkenazim who always recite a blessing over the Shel Rosh are to recite the blessing of Lehaniach Tefillin on the Shel Rosh.[16] The law if one remembered right away: If one remembered right away prior to tying the Tefillin to the bicep, within Kdei Dibbur, that he concluded Al Mitzvas Tefillin instead of Lehaniach Tefillin, then he is to correct himself and say Lehaniach Tefillin. In such a case, then Ashkenazim who always recite a blessing over the Shel Rosh are to recite the blessing of Al Mitzvas Tefillin on the Shel Rosh.[17] If he remembered prior to tying it onto the bicep but after Kdei Dibbur, then he is to say the blessing of Lehaniach Tefillin prior to fastening it onto the bicep, and not recite any blessing over the Shel Rosh, even according to the Ashkenazi custom.[18]

 B. When to say the blessing?[19]

All the blessings over Mitzvos are required to be recited prior to the start of the performance of the Mitzvah. Therefore, the blessing over the Tefillin Shel Yad is to be recited after placing it on the bicep, prior to tying it.[20] However, one is not to say the blessing prior to placing it on his bicep.[21] [After the blessing, he is to tighten the straps, thus fastening the Tefillin onto his arm.]

Summary: One is to place the Tefillin on his arm and then say the blessing while the Tefillin remains loosely attached. After the blessing he is to tighten the straps, thus fastening the Tefillin onto his arm.   Q&A What is the law if one forgot to recite the blessing of Lehaniach Tefillin prior to tying it onto the arm?[22] If one forgot to recite the blessing of Lehaniach Tefillin prior to tying it onto the arm, then he is to recite it as soon as he remembers, prior to putting on his Tefillin Shel Rosh.[23] If he only remembered after wearing the Tefillin Shel Rosh, then if he did not recite the blessing of Al Mitzvas Tefillin on the Tefillin Shel Rosh [as is the Sephardic and Chabad custom, unless he spoke in-between], then he is to say the blessing of Lehaniach Tefillin at that moment of remembering.[24] If he recited the blessing of Al Mitzvas Tefillin on the Tefillin Shel Rosh [as is the Ashkenazi custom, and law for everyone if one spoke in between], then according to the Sephardi and Chabad custom, he is not to repeat the blessing of Lehaniach Tefillin[25], while according to the Ashkenazi custom, the blessing of Lehaniach Tefillin is nevertheless to be recited.[26] Moving the Tefillin:[27] In all cases that one forgot to recite the blessing, and only remembered after having already tied the Shel Yad, he is to move around the Shel Yad when the blessing is recited. If he only remembered after wearing the Tefillin Shel Rosh, then he is to move both the Shel Yad and the Shel Rosh prior to saying the blessing.

Covering the Tefillin Shel Yad while saying the blessing:[28] According to Kabalah, one is 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.]

 C. Intending on the Tefillin Shel Rosh upon saying the blessing:[29]

Upon reciting the blessing of Lehaniach Tefillin prior to tying the Tefillin Shel Yad, one is to intend to also exempt the Tefillin Shel Rosh with the blessing, as will be explained in Halacha 2.

 D. Speaking after the blessing of the Shel Yad, prior to fastening onto the bicep:[30]

It is forbidden to talk any words between the blessing and the tying of the Tefillin onto the arm, just as it is forbidden to make an interval between the blessing and the beginning of the performance of any Mitzvah. [Furthermore, it is forbidden to speak until after the head Tefillin is placed onto the head, as explained in Halacha 3, and one is not initially to speak until after the Tefillin is wrapped around the fingers and palm, as explained there in the Q&A.] This applies even against talking of matters relevant to the Tefillin[31], unless one is in a situation that he cannot begin to tie the Tefillin without talking [about a certain matter relevant to the Tefillin], in which case he may talk.[32]

If one spoke after the blessing, prior to tightening the knot: If one transgressed and talked after saying the blessing, before tying the Tefillin to the arm, then if he talked of matters that are relevant to the Mitzvah, even if one could have begun the tying without discussing this matter at that time, nevertheless, the blessing does not need to be repeated.[33] However, if one talked of matters not relevant to the Mitzvah, then the blessing of Lehaniach Tefillin must be repeated.[34] [This applies so long as the Bayis has yet to be fastened onto the bicep, however, once the Tefillin has been fastened onto the bicep then the blessing is no longer to be repeated over the Tefillin Shel Yad, even if one did not yet wrap it three times over the bicep or around the arm.[35]]

Spoke after tying the Tefillin on the bicep, but prior to wearing the Tefillin Shel Rosh: See Halacha 3.

Switching rooms or areas: It is forbidden to switch rooms or areas between the blessing over the Tefillin Shel Yad and the putting on of the Tefillin, as explained in 2G. See there regarding if the blessing must be repeated if one did so.

Summary: It is forbidden to speak at all once the blessing is recited. If one spoke of matters unrelated to the Tefillin prior to tightening the Tefillin Shel Yad over his bicep even one time, then he must repeat the blessing.

2. Tefillin She Rosh-The blessing said prior to wearing the Tefillin Shel Rosh:[36]

Regarding the blessing over the Tefillin Shel Rosh, we find an interesting discrepancy between the ideal law and that which is actually practiced. Ideally, not only does the wearing of the Tefillin Shel Rosh deserve a blessing, but furthermore according to many opinions deserves two blessing, as will be explained below. Nonetheless, in actuality, two blessings are not initially to be said, and many are accustomed not to say any blessing at all. The reason behind this is twofold: a) As we are to exempt the blessing over the Tefillin Shel Rosh with the blessing already said over the Tefillin Shel Yad, as explained in A. And b) It is disputed if indeed the Tefillin Shel Rosh deserves two blessings, as explained in B. The above discrepancy, however, only applies if indeed the blessing over the Tefillin Shel Yad was able to cover also the Tefillin Shel Rosh. If, however, the blessing over the Tefillin Shel Yad cannot count for the Tefillin Shel Rosh, such as if one made an interval in between or if one is only able to wear the Tefillin Shel Rosh, then indeed a blessing is recited over the Tefillin Shel Rosh, and some even recite two blessings as explained in C.

 A. Exempting the blessing of Lehaniach Tefillin with the blessing said over the Tefillin Shel Yad:[37]

The wearing of the Tefillin Shel Yad and Tefillin Shel Rosh is not one Mitzvah but rather two Mitzvos that do not invalidate each other, as explained in chapter 26:1-2. Therefore, ideally the wearing of each of the Tefillin requires its own individual blessing.[38] However, since it is forbidden for one to recite a blessing for no need, and therefore if it is possible for one to exempt himself with one blessing he may not recite two blessings, accordingly, the Sages[39] instituted that one is required to exempt the blessing of the Tefillin Shel Rosh with the blessing that is said over the Tefillin Shel Yad. This is accomplished by approximating the wearing of the Tefillin Shel Rosh to that of the Tefillin Shel Yad without speaking at all in between.[40]

Intending to exempt the Tefillin Shel Rosh when saying the blessing over the Tefillin Shel Yad:[41] Accordingly, upon reciting the blessing of Lehaniach Tefillin when wearing the Tefillin Shel Yad one is to intend to also exempt the Tefillin Shel Rosh with the blessing.

 B. The blessing of Al Mitzvas Tefillin-Nussach and Pronunciation:[42]

The Sages instituted a special blessing to be said upon putting on the Tefillin Shel Rosh [in the mitigating circumstances to be explained in C]. The reason for this is because the Tefillin Shel Rosh is of greater importance [and its Kedusha is more severe than the Tefillin Shel Yad[43]] and is the main Mitzvah of Tefillin.[44] Therefore, due to its importance it receives its own unique blessing.

The Nussach:[45] The following is the blessing recited upon putting on the Tefillin Shel Rosh [in the mitigating circumstances to be explained in C]: Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Tefillin.”

How to pronounce the word Mitzvas:[46] One is to say the word Al Mitzvas with a Patach under the Vav.[47]

Q&A What is the law if one accidentally said the blessing of Al Mitzvas Tefillin on the Shel Yad, what blessing is he to say over the Tefillin Shel Rosh?[48] Ashkenazim who always recite a blessing over the Shel Rosh are to recite the blessing of Lehaniach Tefillin on the Shel Rosh.[49]   What is the law if one accidentally repeated the blessing of Lehaniach Tefillin on the Shel Rosh instead of Al Mitzvas Tefillin?[50] If one accidentally said the blessing of Lehaniach Tefillin on the Shel Rosh instead of Al Mitzvas Tefillin, then it is questionable as to whether he fulfills his obligation, and thus he is not to repeat the blessing of Al Mitzvas Tefillin. What is the law if one accidentally first put on the Tefillin Shel Rosh and recited the blessing of Lehaniach Tefillin over it? If one accidentally first put on the Shel Rosh and said the blessing of Lehaniach Tefillin instead of Al Mitzvas Tefillin, then some Poskim[51] rule that he is to recite the blessing of Al Mitzvas Tefillin over the Tefillin Shel Yad.

 C. The circumstances in which the blessing of Al Mitzvas Tefillin is recited:[52]

The dispute: It is disputed amongst the Poskim as to in which circumstances the blessing of “Al Mitzvas Tefillin” is to be said upon wearing the head Tefillin and whether it is to always be said. Some Poskim[53] rule that the Sages instituted for an extra blessing [of Al Mitzvas Tefillin] to [always] be said over the Tefillin Shel Rosh.[54] Accordingly, the Sages instituted for the Tefillin Shel Rosh to receive two blessings, one of Lehaniach and one of Al Mitzvas. Now, although the blessing of Lehaniach is not repeated if no interval was made between the Shel Yad and Shel Rosh, nevertheless, the blessing of Al Mitzvas Tefillin is said even if no interval was made between placing the hand and head Tefillin, and if an interval was made then both the blessing of Lehaniach and Al Mitzvas is recited, as will be explained in the next Halacha.[55] Other Poskim[56], however, rule that the Tefillin Shel Rosh never requires two blessings but rather one blessing just like all other Mitzvos, and there was never any extra blessing of Al Mitzvas Tefillin instituted to be said over the Tefillin Shel Rosh, unless he spoke in between the blessing of the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, as explained in Halacha 3. However, if one did not make an interval in between, then the blessing of Lehaniach Tefillin which was recited over the Tefillin Shel Yad also counts towards the Tefillin Shel Rosh.

The final ruling: Practically, the custom in these lands [of Ashkenazi Jewry] is like the first opinion to always say the blessing of Al Mitzvas Tefillin when putting on the Tefillin Shel Rosh.[57] Nonetheless, for extra insurance, it is proper for one [who follows the Ashkenazi custom] to say after reciting the blessing of Al Mitzvas Tefillin [and the fastening of the Tefillin onto the head], the words “Baruch Sheim Kvad Malchuso Leolam Vead.”[58] [One is to be very careful to only recite it after the fastening of the Tefillin onto the head, but not beforehand.[59] Likewise, as another form of extra insurance, some Poskim[60] suggest that one is to say the first blessing of Lehaniach Tefillin over the Tefillin Shel Yad on condition.[61] However, the Sephardi custom is like the second opinion, not to say any blessing over the Tefillin Shel Rosh, unless an interval was made, as explained next. Likewise, in the Siddur[62] Admur rules not to say any blessing over the Tefillin Shel Rosh unless an interval was made, and so is the Chabad custom.[63] Practically, there are even Ashkenazim who follow the Sephardic custom and do not recite the blessing.[64]]

Summary: Ashkenazim: The Ashkenazi custom is to always say the blessing of Al Mitzvas Tefillin when putting on the Tefillin Shel Rosh. After reciting the blessing and fastening the Tefillin onto the head, one is to say the words “Baruch Sheim Kvad Malchuso Leolam Vead” Sephardim/Chabad: The Sephardi and Chabad custom is not to say any blessing over the Tefillin Shel Rosh, unless an interval was made.    Q&A May one answer Amen to the blessing of Al Mitzvas Tefillin said according to Ashkenazi custom? Ø May an Ashkenazi answer Amen to the blessing of Al Mitzvas Tefillin of another Ashkenazi? Ø  May one who does not say the blessing of Al Mitzvas Tefillin on the Shel Rosh [i.e. Sephardi/Chassidim] answer Amen to the blessing of one who does [i.e. Ashkenazi]? Initially, those who are accustomed to reciting the blessing of Al Mitzvas Tefillin on the Shel Rosh, are to do so quietly [even in an all Ashkenazi Minyan], in order not to enter others into a Safek Amen Levatala.[65] However, in the event that one heard the blessing, those who are of Ashkenazi descent, and themselves recite the blessing, are to answer Amen.[66] However, those of Sephardi descent, as well as those who never recite the blessing due to Safek Bracha Levatala [i.e. many Chassidim], are not to answer Amen after the blessing.[67] Rather, they are to answer Amen in their minds[68], or say the verse of Baruch Hashem Leolam Amen Veamen [making sure to conclude Amen as the person concludes his blessing[69]].   What is the law if one forgot to recite the blessing of Al Mitzvas Tefillin prior to fastening it onto the head?[70] If one forgot to recite the blessing of Al Mitzvas Tefillin prior to fastening it onto the head, then he is to recite it as soon as he remembers.[71] [He is to move around the Shel Rosh at the time that the blessing is recited.[72]] What is the law if one is in doubt if he said the blessing of Lehaniach Tefillin on the Shel Yad?[73] In such a case, those who follow the Ashkenazi custom are to simply say the blessing of Al Mitzvas Tefillin, as is always done, and those who follow the Sephardic custom are not to say any blessing.[74] What is the law if one who follows Sephardi or Chabad custom accidentally began saying the blessing of Al Mitzvas Tefillin?[75] In such a case, he is to conclude the blessing properly “Al Mitzvas Tefillin” [and not with Lamdeini Chukecha]. [He is then to say Baruch Sheim Kevod Malchuso Leolam Vaed.[76]]

The Kabbalistic reason behind the dispute of whether a blessing may be rcited over the Shel Rosh:[77] The reason that the Sephardim and Chabad do not recite a blessing over the Tefillin Shel Rosh [unless an interval was made] is because the Mitzvah of the Tefillin Shel Rosh is too high and sublime for it to be drawn down below. The explanation is as follows: The blessing of a Mitzvah elicits a great encompassing Divine light, called a Makif, onto the person performing the Mitzvah and the spiritual worlds. The Mitzvah itself effects that this encompassing Divine light be drawn down internally, in a form of Mimalei.  It is due to this that the Sephardim and Ashkenazim debate whether a blessing may be recited over the Tefillin Shel Rosh, as the Sephardim hold that the Divine light elicited through the blessing over the Tefillin Shel Rosh is too high to be internalized, as its Mitzvah is a very high Mitzvah, being much greater than the Mitzvah of the Tefillin Shel Yad, and since this Divine light of Makif is too high, therefore a blessing is not recited. However, the Ashkenazim hold that one is able to internalize even this level of Divine light, and hence they recite a blessing. [This does not mean that Ashkenazim benefit from internalizing the Makif of the Tefillin Shel Rosh while Sephardim do not, but rather that the Sephardim hold that it cannot be internalized through the action of man, and therefore a blessing is not said as it is internalized through an act from G-d.[78] Accordingly, it is understood why if one spoke in between that a blessing must be recited over the Tefillin Shel Rosh even according to the Sephardi custom, as in such a case the Divine light cannot be elicited from above, as the Mitzvah is no longer complete, and hence a blessing is said to recomplete the Mitzvah and have G-d elicit its great Divine revelation below.[79]]

 D. When to say the blessing over the Shel Rosh:[80]

All the blessings over Mitzvos are required to be recited prior to the start of the performance of the Mitzvah.[81] Therefore, [whenever one needs to recite a blessing over the Tefillin Shel Rosh, as explained above] the blessing over the Tefillin Shel Rosh is to be recited after placing it on the head, but prior to fastening it well onto the head.[82] However, one is not to say the blessing prior to placing it on his head.[83] [After the blessing, he is to tighten the straps on his head, thus fastening the Tefillin onto it.]

3. Making an interruption and speaking between the wearing of the Tefillin Shel Yad and Tefillin Shel Rosh:[84]

The Sages instituted that one is to approximate the wearing of the Tefillin Shel Rosh to the wearing of the Tefillin Shel Yad without making any speech interval in the interim.[85] The following law will discuss the various restrictions applicable after wearing the Tefillin Shel Yad, prior to putting on the Tefillin Shel Rosh, and the law if an interruption was made.

 A. The speaking restriction:[86]

It is forbidden to speak [even one word[87]] in between the placing of Tefillin Shel Yad and Shel Rosh.

Matters that relate to the Mitzvah:[88] It is forbidden to make any interruption [at all[89]] between the blessing over the Tefillin Shel Yad and putting on of the Tefillin Shel Rosh, even for matters which relate to the wearing of the Tefillin, unless it is not possible to otherwise put on the Tefillin.

Reciting Kaddish or Kedusha between the Shel Yad and Shel Rosh: See D!

Summary: It is forbidden to speak of anything, even of matters that relate to the Tefillin, unless doing so is absolutely necessary in order to be able to wear the Tefillin.   Q&A May one talk after resting the Tefillin Shel Rosh on the head, prior to fastening it? No. It is forbidden to talk until after the Tefillin is fastened onto the head, and simply resting on the head does not suffice.[90] Nonetheless, Bedieved if one already spoke then some Poskim rule that a blessing is not to be repeated, as explained in Halacha D. May one talk after putting on the Tefillin Shel Rosh, prior to the finger wrapping?[91] 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.[92] [The Rebbe was seen to say the Perakim of Eizehu Mikoman while doing this wrapping and tying.[93]]

B. Silent Interruptions-Gestures, switching room, writing:[94]

It is forbidden to make any interruption between the blessing over the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, even to wink with one’s eyes or hint with one’s fingers. [Likewise, he may not make grunting sounds with his mouth, or whistle.[95] Likewise, he may not write in-between. Likewise, even a silent interval is forbidden if it is lengthy and for no need.[96] Initially, one is not to delay even the amount of time it takes to walk four Amos.[97] Nevertheless, if one did so the blessing is not to be repeated, as explained in D.]

Switching rooms or areas: It is forbidden to switch rooms or areas between the blessing over the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, as explained in G.

Q&A May one stop to perform a Mitzvah between wearing the Tefillin Shel Yad and Shel Rosh, such as to pick up a Sefer from the floor? No.[98] However, some Poskim[99] rule that one may hint to another for the sake of a Mitzvah, such as to hint to a pauper to wait until he puts on his Tefillin Shel Rosh, and he will then give him charity.   May one stop to pick up his Tefillin bag/case from the floor between wearing the Tefillin Shel Yad and Shel Rosh? No, as stated above.

 C. Performing matters on behalf of the Tefillin Shel Yad prior to putting on the Tefillin Shel Rosh:

Is one to wrap the Tefillin Shel Yad around the forearm and hand prior to the Tefillin Shel Rosh:[100] From the letter of the law, being that one is to diminish as much as possible from making any interval between the Tefillin Shel Yad and the Tefillin Shel Rosh, therefore one is not to wrap the strap of the Tefillin Shel Yad around his forearm until after he wears the Tefillin Shel Rosh.[101] However, the Arizal was accustomed to wrap the straps around the forearm prior to putting on the Tefillin Shel Rosh.[102] [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.[103] It is however to be worn prior to binding the straps onto the fingers.[104] 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 Chapter 2 Halacha 8G for the full details of this matter and for other customs that are followed!]

Fixing a torn strap of the Tefillin Shel Yad, prior to putting on the Tefillin Shel Rosh: [105] If one put on the Tefillin Shel Yad on his bicep and recited a blessing over it, and the knot [of the Yud, or strap] of the Tefillin Shel Yad then tore [in the area that fastens it onto the bicep or arm/hand[106]] prior to putting on the Tefillin Shel Rosh onto his head, thus forcing one to need to make a new knot [or attach a new strap], then since he did not remove his mind from the putting on of the Tefillin, therefore he is not required to repeat the blessing over the Tefillin Shel Yad. This applies whether the knot/strap tore prior to fastening the Tefillin Shel Yad onto the bicep, and whether it occurred after fastening it, but prior to putting on the Tefillin Shel Rosh onto his head.[107] See Halacha 9 for the full details of this matter!

Q&A When is one to cover the Shel Yad, before or after putting on the Shel Rosh? Some write that one is not to cover the Shel Yad prior to putting on the Shel Rosh, due to it being an interval.[108] However, the Rebbe Rashab was particular to cover the Shel Yad before putting on the Shel Rosh[109], and so was also done by other Gedolei Yisrael.[110] The Rebbe was witnessed to put on the plastic box prior to the Shel Rosh, possibly due to this reason.[111] According to all, however, it is forbidden to take time to place a long shirt or sweater sleeve over one’s forearm, for the sake of warmth and the like until after the Shel Rosh is worn.  See Chapter 2 Halacha 11A for the full details of this subject!   May one replace the plastic cover onto the Shel Yad after wrapping the Shel Yad, prior to wearing the Shel Rosh? Some Poskim[112] rule that one is to only put it back onto the Bayis after putting on the Shel Rosh.[113] 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.[114] This was likewise the custom of the Rebbe.[115]   May one kiss the Tefillin Shel Rosh prior to wearing it or is this considered a Hefsek?[116] 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. May one stare at the Shin of the Tefillin Shel Rosh prior to wearing it or is this considered a Hefsek? Yes. See Chapter 2 Halacha 10D!

 D. Repeating the blessing if one spoke of unrelated matters between the Tefillin Shel Yad and Tefillin Shel Rosh:[117]

One who spoke [even one word[118]] of matters unrelated to the wearing of the Tefillin between the wearing of the Tefillin Shel Yad and Shel Rosh loses the blessing [of Lehaniach Tefillin] that was recited over the Tefillin Shel Yad[119], and is required to say the blessing of Al Mitzvas Tefillin prior to wearing the Tefillin Shel Rosh.[120] [This applies even if he spoke of holy matters.[121] This applies even if he spoke in Hebrew.[122] This applies even if he spoke accidentally.[123]] However, it is disputed amongst the Poskim as to whether one is also required to repeat the blessing of Lehaniach Tefillin upon wearing the head Tefillin if one spoke in between.

The dispute: Some Poskim[124] rule that if one spoke [of unrelated matters] between the wearing of the Tefillin Shel Yad and Shel Rosh then one must say two blessings on the head Tefillin, [first[125]] the blessing of Lehaniach Tefillin and [then the blessing] Al Mitzvas Tefillin.[126] Other Poskim[127], however, rule that the Tefillin Shel Rosh never requires two blessings and if he spoke in between the blessing of the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, then the Sages instituted for one to say only one blessing of “Al Mitzvas Tefillin.” [According to this opinion, one never says the blessing of “Lehaniach Tefillin” on the head Tefillin even if he made an interruption.]

The final ruling:[128] Practically, the custom in these lands [of Ashkenazi Jewry] is like the first opinion, and hence if one spoke of unrelated matters between the blessing of the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, then he is to recite both the blessing of Lehaniach Tefillin and the blessing of Al Mitzvas Tefillin.[129] Nonetheless, for extra insurance, it is proper for one [who follows the Ashkenazi custom] to say after reciting the second blessing of Al Mitzvas Tefillin, the words “Baruch Sheim Kvad Malchuso Leolam Vead.”[130] Likewise, at the time that one recites the first blessing of Lehaniach Tefillin over the Tefillin Shel Rosh, it is proper to move around the Tefillin Shel Yad at the time of the blessing.[131] [However, the Sephardi custom is like the second opinion, and hence if one spoke of unrelated matters between the blessing of the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, then he is to recite only the blessing of Al Mitzvas Tefillin. Likewise, in the Siddur[132] Admur rules to only recite the blessing of Al Mitzvas Tefillin, and so is the Chabad custom.[133]]

When to say the blessing in case of interruption: When saying a blessing over the Tefillin Shel Rosh [in a case of interruption] one is to loosely place the Tefillin over his head, then say the blessing, and then tighten the straps to one’s head. See Halacha 2D!

Summary: Ashkenazi custom: One who spoke of matters unrelated to the wearing of the Tefillin between the wearing of the Tefillin Shel Yad and Shel Rosh, according to the Ashkenazi custom is to say the two blessings of Lehaniach and Al Mitzvas. He is to slightly move his hand Tefillin while saying the blessing of Lehaniach, and is to say “Baruch Sheim Kevod Malchuso Leolam Vead” after reciting the two blessings. Sephardi and Chabad custom: According to the Sephardi and Chabad custom, he is to say only the blessing of “Al Mitzvas Tefillin.”   Q&A If one spoke of unrelated matters after resting the Tefillin Shel Rosh on the head, prior to fastening it, is he to repeat the blessing? If one spoke of unrelated matters prior to fastening the straps to the head, then he must repeat the blessing.[134] Some Poskim[135], however, rule that a blessing is not to be repeated.   If one made gestures, or another silent form of interruption, between the Tefillin Shel Yad and Tefillin Shel Rosh, is the blessing to be repeated?[136] No. The blessing is only to be repeated if one spoke in between.

 E. The law if one spoke of matters relating to the Mitzvah between the Tefillin Shel Yad and Tefillin Shel Rosh:[137]

It is only considered an invalidating interruption if one talked of a topic that is not related [at all[138]] to the putting on of the Tefillin, however, if one spoke of matters which are related to facilitating his putting on of the Tefillin[139] [or is simply related to the Mitzvah of Tefillin[140]], then it is not considered an invalidating interruption, and therefore there is no need to recite a blessing over the Tefillin Shel Rosh, with exception to the blessing of Al Mitzvas Tefillin which is always recited according to the Ashkenazi custom. [According to the Sephardi and Chabad custom, no blessing is recited over the Shel Rosh, as stated in the previous Halacha.]

The law Lechatchila:[141] All the above is only Bedieved, however Lechatchila, it is forbidden to make any interval [at all[142]] between the blessing over the Tefillin Shel Yad and putting on of the Tefillin Shel Rosh, even for matters which relate to the wearing of the Tefillin, unless it is not possible to otherwise put on the Tefillin.

Summary: It is forbidden to speak even of matters that relate to the Tefillin, unless doing so is absolutely necessary in order to be able to wear the Tefillin. Nonetheless, if one spoke of matters that relate to the Tefillin, then he is not required to repeat the blessing.   Examples of statements that Bedieved are not considered an interval: · Can you please pass me my Tefillin Shel Rosh? · Do you have Tefillin ink for me to color my Tefillin? · Can you fix my knot of the Shel Rosh? · I love the Mitzvah of Tefillin. · A Halachic question relating to Tefillin.   Q&A If after putting on the Tefillin Shel Yad one realized that the straps of the Tefillin Shel Rosh are too long or too short, what is he to do? In such a case, he is to fix the knot of the Tefillin so it fit the size of his head, and is to say Lisheim Kedushas Tefillin prior to doing so as explained next. He is not to repeat the blessing over the Tefillin Shel Rosh being that all this is considered to be said for the need of the wearing of the Tefillin and is hence not considered an invalidating interruption. Likewise, even if he asked someone to fix it for him, he is not required to repeat the blessing. Nevertheless, initially the above is to be done prior to putting on the Tefillin Shel Yad. Likewise, if one is able to wear the Tefillin Shel Rosh in a Halachically valid method, and it is simply not the most comfortable fit, then he is to first wear it and only then remove it to fix it, in order not to make any interval between the blessing and the wearing. May one say Lisheim Kedushas Tefillin upon fixing the knot of his head Tefillin?[143] Yes. He may verbalize the words and is not to suffice with thinking it in his mind. He is not to repeat the blessing over the Tefillin Shel Rosh in such a case, as stated above.

 F. Answering for a Davar Kedusha between the Shel Yad and Shel Rosh [i.e. Amen, Kaddish, Kedusha, Barchu]:[144]

If one heard Kaddish, or Barchu, or Kedusha, between putting on the Tefillin Shel Yad and Tefillin Shel Rosh he may not stop to answer together with the congregation.[145] Rather, one is to remain quiet and listen and concentrate on what the congregation is reciting.[146] [This applies for both Ashkenazim and Sephardim. However, in the Siddur Admur rules that one who follows the Sephardi and Chabad custom to not recite a blessing over the Tefillin Shel Rosh unless an interval was made, then if he heard Kaddish or Barchu or Kedusha between the Tefillin Shel Yad and Tefillin Shel Rosh, then he may answer with the congregation.[147] Furthermore, it is an obligation for him to answer.[148] Practically, so is the Chabad custom.[149] However, by Kaddish, one is to only answer for the Amen of Yihei Shmei Raba, and of Damiran Bealma, however not the Amen’s of the other parts of Kaddish. Likewise, by Kedusha, one is to only answer for Kadosh, Baruch and Yimloch. Practically, it retains a similar status as Hefsek by Birchas Kerias Shema.[150] Some Poskim[151] rule that one is to move the Tefillin Shel Yad prior to wearing the Tefillin Shel Rosh, if an interruption was made.[152]]

Saying the blessing over the Shel Rosh if one answered:[153] In the event that one heard Kaddish, or Barchu, or Kedusha and answered with the congregation, then it is considered an interval between the blessing of the Tefillin Shel Yad and the wearing of the Tefillin Shel Rosh, and he is thus to say a blessing over the Tefillin Shel Rosh [prior to fastening it onto the head, as explained above]. According to the Ashkenazi custom, he is to recite both the blessing of Lehaniach Tefillin and the blessing of Al Mitzvas Tefillin.[154] [However, according to the Chabad custom, he is to recite only the blessing of Al Mitzvas Tefillin, as explained in Halacha C. According to the Sephardi custom, a blessing is not repeated.[155] Practically, even many Ashkenazim only recite the blessing of Al Mitzvas Tefillin and not the blessing of Lehaniach.[156]] 

Summary: If one heard Kaddish, or Barchu, or Kedusha, between putting on the Tefillin Shel Yad and Tefillin Shel Rosh, then according to Chabad custom, he must stop to answer Barchu, and by Kaddish he is to answer Amen of Yihei Shmei Raba, and of Damiran Bealma, and by Kedusha he is to answer Kadosh, Baruch and Yimloch. However, according to Ashkenazi and Sephardi custom he may not answer anything. Repeating the blessing if answered: Whatever the case, whether one follows the Chabad custom and answered, or follows the Ashkenazi custom but accidentally answered, he is to say a blessing over the Tefillin Shel Rosh [prior to fastening it onto the head, as explained above]. According to the Ashkenazi custom, he is to recite both the blessing of Lehaniach Tefillin and the blessing of Al Mitzvas Tefillin, while according to the Chabad custom he is to recite only the blessing of Al Mitzvas Tefillin. According to the Sephardi custom, a blessing is not repeated. Practically, even amongst Ashkenazim, many only recite the blessing of Al Mitzvas Tefillin and not the blessing of Lehaniach.   Q&A Delaying the wearing of Tefillin Shel Yad, or hurrying the wearing of Tefillin Shel Rosh, if Kaddish, or Barchu, or Kedusha is approaching:[157] [If one anticipates the recital of a Kaddish, Barchu or Kedusha, then he is initially to avoid putting on the Tefillin at that time, in order to avoid entering the controversy of whether he needs to answer and cause an extra blessing to be said, or needs to ignore it.] Likewise, even if one already said the blessing over his Tefillin Shel Yad, he is to hurry and put on his Tefillin Shel Rosh, and skip wrapping it around his hand and forearm, if necessary in order to be able to answer the Davar Shebekidusha after the Tefillin Shel Rosh is worn. Nonetheless, he is to make sure to fasten the Tefillin Shel Yad onto his bicep in a way that it does not loosen, prior to putting on his Tefillin Shel Rosh. May one answer Amen to another person’s blessing over Tefillin in between his wearing of his Shel Yad and Shel Rosh? Some Poskim[158] rule that it is forbidden to answer Amen in between the wearing of the Tefillin Shel Yad and Tefillin Shel Rosh, even if it is an Amen to the blessing of Lehaniach Tefillin that was said by another. Other Poskim[159], however, rule that [even according to the stringent ruling above, and the Ashkenazi and Sephardi custom] it is permitted to answer Amen in between the wearing of the Tefillin Shel Yad and Tefillin Shel Rosh, if it is an Amen to the blessing of Lehaniach Tefillin that was said by another. Practically, one is not to answer Amen although if he did so, the blessing is not to be repeated.[160]   According to Admur in his Siddur and the Chabad custom, may one answer for Modim between his wearing of his Shel Yad and Shel Rosh?[161] It is implied from the ruling of Admur in his Siddur that one may not answer for Modim, and thus it is not completely similar to the laws of Hefsek by Birchas Kerias Shema.[162] However, some Poskim[163] rule that he is to answer Modim Anachnu Lach, just as is the law by Birchas Kerias Shema.   May one recite a blessing on lightning or thunder between his wearing of his Shel Yad and Shel Rosh? Ashkenazi and Sephardi custom: According to the stringent ruling above, and the Ashkenazi and Sephardi custom, some Poskim[164] rule that it is forbidden to recite the blessing, just as it is forbidden to answer for Kaddish or Kedusha. Other Poskim[165], however, rule that it is permitted to do so. Regarding the Chabad custom-see next! Admur in his Siddur and Chabad custom: Some write that even according to Admur in his Siddur and Chabad custom, one may not stop to recite the blessing over thunder or lightning.[166] However, some Poskim[167] rule that he is to answer Modim Anachnu Lach, just as is the law by Birchas Kerias Shema.   If one was called to an Aliyah, or to the Duchan, between wearing the Tefillin Shel Yad and Shel Rosh, what is he to do? Some Poskim[168] rule that he may stop in middle [remove his Shel Yad] and go up for the Aliyah or Duchan.

 G. Switched rooms between the blessing and Tefillin Shel Rosh:[169]

One who switched areas prior to putting on the Tefillin Shel Rosh, then if he went from inside the house to outside the door of the house, he must repeat the blessing, even if he did not speak at all in-between.[170] [The same applies vice-versa, if he was outside the house and he went from outside to inside.] If however he did not leave from inside to outside the house in-between, and simply went to a different room within the same house, then the blessing is not required to be repeated, so long as he did not speak in-between of unrelated matters or make another form of invalidating interval [and had in mind to switch rooms upon reciting the blessing[171]].[172]

 H. Interval between Tefillin Shel Yad and Shel Rosh in cases that a new blessing will not be caused to be said [i.e. Tefillin of Rabbeinu Tam; Chol Hamoed; Replacing after removal]:[173]

It is forbidden to make an interruption between the wearing of the Tefillin Shel Yad and Tefillin Shel Rosh even in a situation that it will not cause one to be required to repeat the blessings over the Tefillin Shel Rosh.[174] This includes the following cases:

Chol Hamoed: Those who are accustomed to wear Tefillin on Chol Hamoed without a blessing, are nonetheless required to approximate the wearing of the Tefillin Shel Yad to the wearing of the Tefillin Shel Rosh without making any interruption of speech in between.

Rabbeinu Tam: Those who are accustomed to wear Tefillin of Rabbeinu Tam without a blessing, are nonetheless required to approximate the wearing of the Tefillin Shel Yad to the wearing of the Tefillin Shel Rosh without making any interruption of speech in between.

Answering Kaddish, Kedusha, Barchu and Amen:[175] It is permitted [and obligatory] to answer for Kaddish, Kedusha, Barchu, and Amen for any blessing, between the wearing of the Tefillin Shel Yad and Tefillin Shel Rosh by the Tefillin of Rabbeinu Tam, or on Chol Hamoed for those who do not say a blessing over them.[176] [Practically, it follows the same law as Hefsek in Pesukei Dezimra.[177] Accordingly, one may answer for Modim just as is the law during Pesukei Dezimra.[178] Some Poskim[179] rule that one is to move the Tefillin Shel Yad prior to wearing the Tefillin Shel Rosh, if an interruption was made.[180]]

Summary: The prohibition against making an interval between the Shel Yad and Shel Rosh applies even in the event that a blessing is not required to be repeated, such as by Tefillin of Rabbeinu Tam, or by one who is replacing his Tefillin after removing them.   Q&A May one answer Baruch Hu Uvaruch Shemo between the Shel Yad and Shel Rosh?[181] No.   May one speak between the Shel Yad and Shel Rosh of matters that involve the putting on of the Tefillin of Rabbeinu Tam?[182] Yes.   Replacing his Tefillin after removing them:[183] Another case example in which a blessing is not required to be recited on the wearing of the Tefillin, although nevertheless it would remain forbidden to make an interruption in between the wearing of the Tefillin Shel Yad to the wearing of the Tefillin Shel Rosh, is in a case that one is re-wearing his Tefillin after removing them and a blessing is not required to be recited, as explained in Halacha 7.

 4. The blessing if one only has one Tefillin:[184]

Tefillin Shel Yad:[185] In a case that one is putting on only the Tefillin Shel Yad, then he is to recite only the blessing of Lehaniach Tefillin.

Tefillin Shel Rosh:[186] In a case that one is putting on only the Tefillin Shel Rosh, then according to the Ashkenazi custom he is to recite both blessings of Lehaniach Tefillin and Al Mitzvas Tefillin, as explained in Halacha’s 2-3.[187] However, other Poskim[188] rule that even if he will only be wearing the Tefillin Shel Rosh alone, he is to only recite the blessing of Al Mitzvas Tefillin [and so is the practical Sephardi and Chabad custom[189]]. See Halacha’s 2-3!

 5. Reciting a blessing over Tefillin that one does not own?[190]

Borrowed: It is permitted to say a blessing over borrowed Tefillin.[191]

Stolen: One may not say a blessing on stolen Tefillin, even if the owners have already given up hope in retrieving them.[192]

 6. Hearing the blessing from another person and saying it on behalf of another:[193]

If the other is also putting on Tefillin:[194] If many[195] people are putting on Tefillin at the same time, each person is to say the blessing on his own. Alternatively, they can choose to have one person say the blessing, and the remainder will listen and answer Amen.[196] [Bedieved, a listener fulfills the blessing even if he did not answer Amen.[197] One may be Yotzei the blessing from another person even if a Minyan is not present.[198] Nonetheless, when a Minyan is not present, it is better for each person to say their own blessing rather than be Yotzei with another person.[199] If a Minyan is present, there is no Halachic precedence, and one can choose to say the blessing himself, or be Yotzei with the Chazan, as each option contains an advantageous aspect.[200] Nonetheless, the widespread custom today is for every individual to recite the blessing himself, even if a Minyan is present, and so is the proper directive.[201]]

If the other person is not putting on Tefillin:[202] One who is not putting on Tefillin at the moment cannot say a blessing on behalf of another person who is putting on Tefillin, if that person knows how to say the blessing himself.[203] If, however, the person does not know how to say the blessing then another person may say the blessing for him.[204]

Overhearing the blessing from another:[205] If one casually overheard the blessing of another person, without any particular intent of being Yotzei or not being Yotzei, then it is disputed as to whether he fulfilled his obligation.[206] This dispute applies even if the person who said the blessing did not have in mind to fulfill the obligation of the listener. Practically, in such a case, he is to make an interval of speech, or enter another room, prior to saying the blessing.[207] If however one specifically had in mind to not fulfill his obligation with the overhearing of the blessing, then he may repeat the blessing even if he did not make an interval in between .[208] If however he did not have in mind to not fulfill his obligation, then even if he had in mind that he is not intending to fulfill his obligation[209], he is to make an interval, as stated above.[210] [Accordingly, whenever one overhears the blessing from another, he is to have in mind to not be Yotzei with the blessing.[211] It is also proper for the person saying the blessing, to do so quietly so he does not enter other people into this doubt. Indeed, the widespread Chabad custom is to recite blessings quietly.[212]]

Q&A What is the definition of not knowing how to recite the blessings?[213] Seemingly this means the person has difficulty verbalizing the Hebrew words, or does not know the dialect of the blessing. There is no obligation for someone to read him the blessing and have him repeat the blessing after him.[214] However, some Poskim[215] write it is best to do so, although the person is not to say Hashem’s name. See next!   May one read the blessing over Tefillin and have him repeat after him? Word after word:[216] It is permitted to teach an adult a blessing during his time of obligation and have him repeat word after word, including Hashem’s name, from the person educating him. Verse after verse:[217] It is forbidden for one to recite the entire blessing to the person and then have him recite the entire blessing after him, and rather it must be recited word after word. [It is however permitted to teach a child a blessing in this method.[218]] If a Siddur is available:[219] In all cases that a Siddur is available, and the person knows to read from the Siddur, one must provide him the Siddur rather than read word after word.

 7. Repeating the blessing after replacing Tefillin that were removed:[220]

One who removed his Tefillin and now desires to place it back on, is subject to the question of whether he is required to repeat the blessing prior to re-wearing them. The ruling on this matter is dependent on several factors:

1. Did he intend to re-wear the Tefillin shortly after removing it or only after the passing of much time?
2. How much time has passed since the Tefillin was removed?
3. Did he use the bathroom in the interim? Did he enter a bathroom in the interim?

 A. Removed with intent to not re-wear for 2 to 3 hours:[221]

If one removed his Tefillin with intent to not re-wear them until the passing of a lengthy amount of time, such as  2-3 hours[222], then even if he afterwards changed his mind and decided to wear it right away, he is required to repeat the blessing. [This applies even if he did not leave his house at all in-between, and is replacing the Tefillin within the same room that he had removed it in.[223] Practically, a blessing is only to be repeated if he had in mind to not re-wear the Tefillin for three hours, whether he re-wore it right away or many hours later.[224]]

 B. Removed with intent to re-wear right away, and did not use bathroom in interim:[225]

If at the time that one removed his Tefillin he intended to re-wear them immediately afterwards [within 2-3 hours] and indeed he wore them immediately afterwards [within 2-3 hours, without using the bathroom in the interim[226]], then he is not required to repeat the blessing upon wearing them.[227] [If one went to the bathroom in the interim, then see Halacha C! Practically, a blessing is not to be repeated if he had in mind to re-wear the Tefillin within three hours, and indeed he wore it within three hours.[228]]

Removed with intent to re-wear right away, but wore only later on:[229] If one had in mind to re-wear the Tefillin right away, within 2-3 hours, but he did not re-wear it until later on, past 2-3 hours, then the blessing must be repeated. [Practically, a blessing is only to be repeated if he re-wore it after three hours.[230]]

Summary: If one removed his Tefillin with intent to re-wear within 3 hours, and did not use the bathroom in the interim, then he is not required to say another blessing upon wearing them, if he wears them within this time of 3 hours. If, however, one did not have in mind to re-wear the Tefillin within this time, or he did but is re-wearing the Tefillin past this time, then he is required to repeat the blessing.   Q&A If one removed the Tefillin without any intent, such as he absentmindedly removed his Tefillin in middle of Davening, is he to re-wear it with a blessing?[231] If he removed both his Tefillin Shel Rosh and Shel Yad without specific intent to re-wear right away, then he is required to repeat the blessing over the Tefillin upon re-wearing it. [Thus, if he absentmindedly removed the Tefillin in middle of Davening and now being conscious of his mistake desires to re-wear it, then seemingly he is to repeat the blessing upon re-wearing it. However, if he consciously removed it in middle of Davening and simply did not have anything in mind regarding re-wearing it, then the blessing is not to be repeated.[232]] Regarding if he remembered prior to removing his Tefillin Shel Yad, see next Q&A!   If one removed only the Tefillin Shel Rosh without intent to re-wear, and then quickly changed his mind prior to removing his Shel Yad, is he to re-wear it with a blessing?[233] If one removed the Tefillin Shel Rosh with intent to not re-wear again that day, or within 3 hours, then the blessing [of Al Mitzvas Tefillin] is to be recited [by those who follow the Sephardi custom to only say one blessing on Shel Rosh in a case of Hefsek, and according to the Ashkenazi custom, both blessings of Lehaniach and Al Mitzvas are recited]. If, however, he removed the Tefillin Shel Rosh, stam without any specific intent [such as if he did so absentmindedly in middle of Davening and now being conscious of his mistake desires to re-wear it[234]] then if he remained wearing his Tefillin Shel Yad, then he is to re-wear it without a blessing. [However, according to Admur in the Siddur, there is room to learn that the blessing is never to be repeated even in the former case.[235]] If one removed the Tefillin with intent to re-wear after taking a nap, is the blessing to be repeated? It is disputed in Poskim if sleeping in it of itself is defined as an interval.[236] Practically, if he removed his Tefillin and went to sleep, a blessing is not to be repeated unless the above conditions are met [i.e. removed with intent to not re-wear within 3 hours, or re-wore after 3 hours]. Is the blessing to be repeated 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? One is to re-wear the Tefillin with a blessing. See Chapter 2 Halacha 13A in Q&A! Is the blessing to be repeated if while wearing the Tefillin one realized that there is a Chatzitza under it and then removed it? No. A blessing is not to be repeated upon removing the Chatzitza, although he is to try to hear the blessing from another. See Chapter 2 Halacha 13A in Q&A!

 C. Removed with intent to re-wear right away, but used the bathroom in between:[237]

All the above [in B] only applies if one did not use the bathroom between the removal of the Tefillin and their re-wearing for the second time. However, if one went to the bathroom in between, then he is required to repeat the blessing upon wearing it the second time.[238] [This applies irrelevant of the amount of time that one spent in the bathroom, even if he ended up re-wearing it right away.[239] See summary and Q&A regarding if one only urinated in the bathroom.]

Summary [includes Q&A]: If one went to the bathroom-bowl movement: If after removing the Tefillin one went to the bathroom to have a bowel movement, he must repeat the blessing upon re-wearing them after using the bathroom irrelevant of the amount of time that has passed. If one went to the bathroom-Urinating:  If after removing the Tefillin one went to the bathroom to urinate, then if the bathroom is also designated for defecation, the blessing is to be repeated upon re-wearing the Tefillin. However, if the bathroom is merely a urinal stand, or an open field, then one is not to repeat the blessing if all the following conditions are fulfilled: 1. He had in mind to re-wear the Tefillin within 3 hours. 2. He is re-wearing the Tefillin within 3 hours 3. He did not flatulate in the interim.    Q&A If one went to the bathroom for the sake of urinating, is the blessing to be repeated?[240] Regular bathroom with toilet: If after removing the Tefillin one went to the bathroom to urinate, then if the bathroom is also designated for defecation [i.e. contains toilet], the blessing is to be repeated upon re-wearing the Tefillin.[241] [Practically, however, many are accustomed never to recite a blessing after urinating, in today’s bathrooms, even though they contain a toilet.[242]] Urinal, or urinating outside in field: If the bathroom is merely a urinal stand, or one is urinating in the open field, then one is not to repeat the blessing if: a) He had in mind to re-wear the Tefillin within 3 hours; And b) He is re-wearing the Tefillin within 3 hours; And c) He did not flatulate in the interim.[243]   If one entered the bathroom but did not urinate or defecate, is the blessing to be repeated? If one entered a bathroom with a toilet that is also used for defecation, then the blessing must be repeated just as we ruled above regarding urinating in such a bathroom.[244] Nevertheless, many are accustomed not to repeat the blessing as stated above.    If one moved the Tefillin from their proper area in order flatulate, must the blessing be repeated? Some Poskim[245] rule that if one moved the Tefillin from their proper area in order to release gas, the blessing must be repeated prior to re-placing the Tefillin by their proper area. Other Poskim[246], however, rule that a blessing is not to be repeated. Certainly, if one did not get a chance to remove the Tefillin from their area upon flatulating then the blessing is not to be repeated.[247] If one removed his Tefillin in order to go to sleep, must he repeat the blessing upon waking up and re-wearing them?[248] Yes. Some Poskim[249] rule that this applies even if he only took a mere nap. Nonetheless, if he merely dozed off, then a blessing is not to be repeated. See Chapter 5 Halacha 8! Must the blessing be repeated if one ate a set meal after removing the Tefillin, and then re-wore them? Some Poskim[250] question whether the blessing must be repeated in such a case. Practically, one is to use the bathroom in between and then re-wear it with a blessing.

Repeating the blessing upon wearing another pair of Tefillin:[251] If one removed his Tefillin and is now coming to put on another set of Tefillin, then the blessing must be repeated in all cases. [This applies even if at the time that one removed the first pair of Tefillin he had in mind to wear the second pair, and even if he wears the second pair immediately after removing the first pair. This applies even if at the time of the blessing, he had intent to wear a second pair later on, as nevertheless he has talked in the interim.[252] Thus, if one’s Tefillin were not present and he wore another person’s Tefillin in the interim until his Tefillin arrived, then he is to repeat the blessing upon wearing his Tefillin, even if he originally intended to wear it upon saying the blessing on the borrowed Tefillin. Likewise, if after putting on the Tefillin one realized that they contain an invalidation, the blessing must be repeated upon putting on another Kosher pair.] Switching only one of the Tefillin:[253] The above ruling [that the blessing must be repeated] applies even if one only switches one of the Tefillin, such as he switches his Shel Yad or Shel Rosh to another pair. Accordingly, if he switches the Tefillin Shel Yad, then the blessing of Lehaniach Tefillin is to be repeated, and if he switches the Tefillin Shel Rosh, then according to Ashkenazim the blessings of Lehaniach and Al Mitzvas Tefillin are to be repeated, while according to the Sephardi and Chabad custom, only the blessing of Al Mitzvas Tefillin is to be repeated.[254]

 8. Repeating the blessing if the Tefillin loosened or moved out of their place:[255]

The letter of the law: If one’s Tefillin [Shel Yad or Shel Rosh] accidentally slipped out of their Halachically valid position [that was explained in Chapter 2 Halacha ,7 and 9] and one desires to move them back into their valid area, then one must repeat the blessing prior to replacing them.[256] The same applies if the straps of the Tefillin Shel Yad loosened from their area [on the bicep], even if it did not move out of its properly valid location, that the blessing must be repeated prior to re-tightening the straps back onto the bicep.[257] If one replaces only one of the Tefillin [such as if only the Tefillin Shel Yad or Tefillin Shel Rosh moved out of their valid area, or became loosened], then he is to say the blessing that is normally said when putting on only that single Tefillin, as explained in Halacha 4.[258] However, if he consciously moved the Tefillin from their area with intent to immediately replace them in that area, and indeed he replaced them to their proper area immediately afterwards, then a blessing is not to be repeated.[259]

The practical custom:[260] Practically, today the custom of the world is not to repeat a blessing over the Tefillin even if the Tefillin accidentally slipped from their valid area without any conscious intent, and he now replaces it.[261] [This, however, only applies during times of prayer, however if one is wearing the during other times, such for a Shiur of Torah learning, then the blessing is to be repeated.[262] Some Poskim, however, rule that the blessing is not to be repeated even in such a case.[263]]

The law if the Tefillin Shel Yad slipped out of its place prior to putting on the Tefillin Shel Rosh:[264] The above law only applies if the Tefillin slipped out of their valid position after fastening the Tefillin Shel Rosh onto the head. However, if prior to fastening the Tefillin Shel Rosh onto the head, the strap of the Tefillin Shel Yad became loosened and the Tefillin slipped out of their valid location, then [even from the letter of the law] he is not required to repeat the blessing when he replaces and refastens it back onto the proper area of his bicep.[265]

Summary: If one’s Tefillin moves out of their Halachically valid position, it is customary not to repeat the blessing upon relocating them.   Q&A Must the blessing be repeated if to begin with the Tefillin was not positioned in its valid area? 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 Halacha 3-4.   If one wore the Tefillin past the hairline, must he replace it with a blessing?[266] If he removed it with intent to not wear anymore, then it is to be replaced with a blessing of Al Mitzvas Tefillin.   Must the blessing be repeated if the bicep strap of the Shel Yad, or straps that fasten the Shel Rosh to the head, was found to be upside down?[267] Although having upside down straps by the above areas is invalid, nevertheless, if this occurred only later on, after the straps were worn properly, then according to the custom stated above, the blessing is not to be repeated. Nevertheless, if to begin with the straps were worn upside down, 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 Chapter 2 Halacha 12.[268]

 9. The law if the straps of the Tefillin Shel Yad tore while wearing them, must the blessing be repeated upon fixing and re-wearing:[269]

*Regarding the Kashrus state of the Tefillin if a strap tore-see Chapter 9 Halacha 11F!

The strap tore prior to putting on the Tefillin Shel Rosh:[270] If one put on the Tefillin Shel Yad on his bicep and recited a blessing over it, and the knot [of the Yud, or strap] of the Tefillin Shel Yad then tore [in the area that fastens it onto the bicep or arm, and has hence become invalid[271]] prior to putting on the Tefillin Shel Rosh onto his head, thus forcing one to need to make a new knot [or attach a new strap[272]], then since he did not remove his mind from the putting on of the Tefillin, therefore he is not required to repeat the blessing over the Tefillin Shel Yad. This applies whether the knot/strap tore prior to fastening the Tefillin Shel Yad onto the bicep, and whether it occurred after fastening it [onto the bicep, or forearm and hand], but prior to putting on the Tefillin Shel Rosh onto his head.[273] [This applies whether one needs to simply fix the knot, or needs to put on completely new straps.[274] This applies even if one needs to speak for the sake of fixing the strap, such as to ask someone to help him in doing so.[275] However, if for the purpose of fixing the knot one needed to go to a different room or home, such as one needed to go to the Sofer’s home to purchase new straps, then it is considered a complete Hefsek, and the blessing is to be repeated.[276] All the above only applies if the strap tore in an area that invalidates the strap, as otherwise, one is not to make an interval for the sake of fixing it, even if he will not be able to make the full seven accustomed straps over the forearm.]

The strap tore after putting on the Tefillin Shel Rosh:[277] The above law only applies if the tear in the strap occurred prior to fastening the Tefillin Shel Rosh onto the head. However, if after fastening the Tefillin Shel Rosh onto the head the strap of the Tefillin Shel Yad tore [in an area that invalidates the Tefillin], then he needs to repeat the blessing at the time that he replaces it onto his bicep [after fixing it]. This applies even if the Tefillin Shel Yad did not slip out of its valid area. [This applies even if the knot of the Yud simply unraveled and did not tear.[278] If, however, the Tefillin tore in an area that does not invalidate the Tefillin, then a new blessing is not required.[279]]

Summary: If the strap tore prior to putting on the Tefillin Shel Rosh, he is not required to repeat the blessing over the Tefillin Shel Yad, unless he needed to go to a different room or home for the purpose of fixing it. However, if the strap tore after putting on the Tefillin Shel Rosh, then he needs to repeat the blessing at the time that he replaces it onto his bicep [after fixing it].

 10. Reciting a blessing over Tefillin in middle of Davening:

See Chapter 1 Halacha 4G!

11. May one say a blessing if someone else is putting the Tefillin onto him?[280]

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.[281] It is even permitted for a woman, child, and even a gentile to put the Tefillin on him and have him say the blessing.[282]

______________________________________________

[1] Ketzos Hashulchan 8:8

[2] See Piskeiy Teshuvos 22:2; Likkutei Sichos 11:289; Hisvadyus 5742 2:1112; 5748 2:403; Shevach Yakar p. 100

[3] Taz 22:3; Olas Tamid 22:1; Chasam Sofer 55; Rama Y.D. 28:2 regarding Kisuiy Hadam; Tevuos Shur 28, brought in P”M Y.D. 28 S.D. 5; Rambam Brachos 11; Rokeiach 371 in name of Rivak Mishepira; Opinion in M”B 22:1 regarding Tzitzis; Biur Halacha 22:1 “Kanah” in name of Gr”a

[4] Shach Y.D. 28:5; Tosafus Sukkos 46a; Ran Chulin 88; Rashba 126; Peri Chadash 28; Tzevi Latzadik 28; M”A 22:1; Mamar Mordechai 22:1; Machazik Bracha 22:2 that so is opinion of Michaber 22:1 and that so is the custom not to recite Shehechiyanu on Tefillin; Chayeh Adam 62:10; M”B 22:2; Kaf Hachaim 21:2 in name of many Poskim; Maharik Shoresh 128 regarding wedding; So rule regarding Tzitzis: Michaber 22:1; Admur 22:1; Baal Haittur; Mahariy Abuhav, brought in Biur Halacha ibid

[5] The reason: As the sages only instituted to recite the blessing of Shehechiyanu by a Mitzvah that contains joy. [Shach ibid in name of Tosafus ibid] Alternatively, the reason is because it does not come from time to time. [Shach ibid in name of Ran ibid] Alternatively, by Tefillin the reason is because one is meant to put it on already as a child, when one cannot yet say Shehechiyanu due to the lack of obligation, and therefore the sages never instituted this blessing to be said by Tefillin, even when worn for the first time by an adult. [Tzevi Latzadik ibid] Alternatively, the reason is because the Simcha by a Bar Mitzvah only comes from the future knowledge of the successful indoctrination of the child to become a servant of G-d, and is not readily apparent. [Rebbe ibid in Hisvadyus 5748]

[6] Tevuas Shur Y.D. 28:4; Ashel Avraham Butchach 37; Tzevi Letzadik ibid; Likkutei Sichos 11:289; Hisvadyus 5742 2:1112; Shevach Yakar p. 100; Piskeiy Teshuvos ibid footnote 10

[7] Biur Halacha 22:1 “Kanah”; Sefer Hachaim; Beis Shearim 30; Beis Hayotzer 4; Sdei Chemed Mareches Brachos 20; Kaf Hachaim 22:2; Likkutei Teshuvos Minchas Yitzchak 18; Minchas Shlomo 2:4; Piskeiy Teshuvos ibid and the many Poskim listed in footnote 7; See Darkei Teshuvah 28; Teshuvah Meahavah 5; Lehoros Nasan 2:3; Imrei Yosher 5; Tzitz Eliezer 13:24; Yechaveh Daas 2:31; Mishneh Halachos 6:6

[8] See Admur 25:15-17; Piskeiy Teshuvos 25:16

[9] Admur 25:15; Siddur Admur [Letter 7 in Raskin]; Tur 25; Menachos 36a; Brachos 60b

The reason for the Nussach of Lehaniach by the Shel Yad: See Admur 432:4; Rosh Pesachim 10; Abudarham Seder Tefilas Chol; Ravan 35; Piskeiy Teshuvos 25:12 footnote 94

[10] Admur 25:15; Siddur Admur [Letter 7 in Raskin]; Michaber 25:7; Maharil; Igur; Razah Shaareiy Tefila 302; Levush 25:7; Elya Raba 25; Mor Uketzia 25; Maharam Zakusa in Matzas Shmurim; Shaareiy Teshuvah 25:6; M”B 25:24

Other opinions: Some Poskim rule that the word Lehaniach is to be said with a Patach. [Beir Heitiv 25:6 in name of Levush, Lechem Chamudos 54 and Maharam Delunza [However see Elya Raba 25 and Shaareiy Teshuvah 25:6 who argue on Beir Heiytiv and say the Levush and Lechem Chamudos rule to say with a Patach]; Shaareiy Teshuvah 25 in name of Olas Tamid; Tzelusa Deavraham p. 27]

Opinion of Admur: Although in the Shulchan Aruch and Siddur rules that the word Lehaniach is said with a Kamatz, nevertheless, Admur is quoted to have stated that if he had the power, he would establish to say Lehaniach with a Patach. [Lemaan Yeidu p. 243, brought in Otzer Minhagei Chabad Vol. 15 p. 207] 

Custom of Sephardim: The Sephardim are accustomed to pronouncing a Kamatz similar to a Patach. Nonetheless, they are able to fulfill the above custom through reading the Nun weakly [i.e. Refuyah], as whenever there is a Patach it is followed by a Dagesh, and thus by pronouncing the letter without a Dagesh it shows that its intent is a Kamatz. [Elya Raba 25:12 in name of Piskeiy Tosafos; Piskeiy Teshuvos 25:16]

[11] The reason: [As the term Lehuniach with a Kametz means to put on the Tefillin.] However, the term Lehaniach with a Patach means to take leave of the Tefillin, as it states in the verse [Bereishis 42:33] “Acheichem Haechad Hinichu Iti.” [Admur ibid; Levush 25:7]

[12] Admur 25:15; Siddur Admur [Letter 7 in Raskin]; M”A 25:8; Lechem Chamudos Tefillin 54; M”B 25:19

[13] The reason: This is done in order to emphasize the missing second Lamed [as a Dagesh emphasizes the missing letter], being that Tefillin comes from the word Pelila and evidence [Rosh Tefillin 2], as the Tefillin are a testimony and proof that the Shechina resides on the Jewish people, as the verse [Devarim 28:10] states “Verau Kol Amei Ha’aretz Ki Sheim Hashem Nikra Alecha,” and the Sages [Brachos 6a] expound that this refers to the Tefillin Shel Rosh. [Admur ibid]

[14] Machazik Bracha 25 and Michtam Ledavid 11, brought in Shaareiy Teshuvah 25:5; P”M 25 A”A 11;, brought in Shaareiy Teshuvah 25:5; Ashel Avraham Butchach 25; Artzos Hachaim 25:41; M”B 26:3; Meorer Yisheinim 25:197; Miasef Lekol Hamachanos 25:49; Piskeiy Teshuvos 25:12

[15] See P”M 25 A”A 11; M”Z 6 that so applies according to Taz 25:6 in name of Mahariy Halevi; Michtam Ledavid 11, brought in Shaareiy Teshuvah 25:5; Poskim ibid

[16] Vetzaruch Iyun as to which blessing Sephardim and Chabad are to say in a case that an interval was made, however, seemingly the blessing of Al Mitzvas Tefillin is to be repeated.

[17] Birchas Habayis 38:14; However, see Kaf Hachaim 25:37 that in such a case he is not to say any blessing on the Shel Rosh even according to the Ashkenazi custom; See also Ashel Avraham 25; Beir Moshe 5:10

[18] Michtam Ledavid 11, brought in Shaareiy Teshuvah 25:5; Birchas Habayis ibid; Kaf Hachaim 25:39; Piskeiy Teshuvos ibid

Other opinions: Some Poskim rule that in such a case Ashkenazim are to repeat the blessing of Al Mitzvas Tefillin on the Shel Rosh. [Machazik Bracha 25, brought in Shaareiy Teshuvah ibid, in name of Maharash Vintra]

[19] Admur 25:17; Siddur Admur [Letter 7 in Raskin]; Michaber 25:8; Rambam Tefillin 4:7

[20] Admur and Michaber ibid write “prior to tying it,” however in the Siddur Admur writes “prior to fastening it”

The reason it is said before the tying: As the tying is considered the beginning of the performance of the Mitzvah. [Admur ibid; Michaber ibid]

[21] Admur ibid; Taz 25:7; M”A 25:12-13; Beis Yosef

The reason: As one must approximate the blessing to the performance of the Mitzvah, and bring them close together, as much as possible. [Admur ibid]

[22] See Piskeiy Teshuvos 25:12

[23] P”M 26 M”Z 1; M”B 25:26; 26:2; See Admur 432:5 regarding Bedikas Chametz

The reason: As Tefillin is a continuous Mitzvah, as one fulfills the Mitzvah each moment that he wears it, and hence the blessing may be recited anytime that he is still wearing the Tefillin. [See M”B ibid; Admur ibid]

[24] The same applies for Ashkenazim, that if he forgot to recite both the blessing over the Shel Yad and over the Shel Rosh, then both blessings are to be recited as soon as he remembers, with first saying the blessing of Lehaniach and then the blessing of Akl Mitzvas. [M”B 26:2; Piskeiy Teshuvos ibid]

[25] So is evident from the following Poskim who rule that the blessing of Al Mitzvas Tefillin is Motzi the Shel Yad if accidentally recited instead of Lehaniach Tefillin: Michtam Ledavid 11, brought in Shaareiy Teshuvah 25:5; Artzos Hachaim 25:41

[26] Tehila Ledavid 25:10; See Miasef Lekol Hamachanos 25:61

[27] Admur 25:23 and 30:3 and 66:11that one should shake the Tefillin at the time of the blessing, as the movement makes it considered as if he has now placed it on his bicep; See Admur 18:7, 20, 29 regarding Tzitzis that moving it is considered as if one has now put it on, and it is thus to be moved before the blessing; Piskeiy Teshuvos ibid

[28] 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

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] 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]

[29] Siddur Admur [Letter 7 in Raskin]; Omitted from Admur in Shulchan Aruch and other Poskim [Although the Poskim ibid record that it is included in the blessing]; See in great legnth Teshuvah of Mahariy Levi, brought in Taz 25:6, that ideally both the Tefillin Shel Yad and Shel Rosh both require two blessings to be recited over them, and hence we say one over the Shel Yad and intend to include the Shel Rosh, and one on the Shel Rosh and intend to include the Shel Yad. So is also evident from Tanchuma end of Bo and Rosh Pesachim 10; See also M”B 26:3 in name of P”M 256 A”A 1 in first opinion that one is to say two blessings if he only has the Shel Yad Tefillin; This latter approach is clearly negated by the wording in Admur 25:14 and 26:5; Rama 26:2; Tur 26:2

[30] See Admur 25:18-20 regarding speaking between the Tefillin Shel Yad and Shel Rosh; 8:21-22 regarding speaking and switching rooms between the wearing of two Talleisim; 167:9 regarding talking between the blessing and eating; 432:6 regarding talking between the blessing of Bedikas Chametz and the Bedika; 592:7 regarding speaking between the blessing of Shofar and the blowing

[31] Admur 25:20; 167:9; 432:6; 592:7

[32] Admur 25:20; 432:6; 592:7

[33] Admur 25:19; 8:21; 167:9; 432:6; 592:7; Olas Tamid 8:15; P”M 8 A”A 14; Kaf Hachaim 8:46

[34] Ketzos Hashulchan 8:9; See Admur 25:18-19; 8:21; 167:9; 432:6; 592:7; Michaber 8:12 and 1^st opinion in Michaber Y.D. 19:5; M”A 8:14 [according to correct Nussach as stated in Admur in Kuntrus Acharon 8:3]; Rosh; Tur; Shach 19:7 and “all Acharonim” [Kuntrus Acharon 8:3]; M”A 592:5; Chayeh Adam 141:9; Derech Hachaim; M”E 592:5; M”B 592:14; Kaf Hachaim 592:24

[35] See Admur 27:19 that “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].”

[36] See Admur 25:14-23; Piskeiy Teshuvos 25:11-13

[37] Admur 25:13

[38] Admur ibid; Levush 25:6

[39] Menachos 36a

[40] Admur ibid; M”A 25:14; Bach 25; Olas Tamid 25:12; Rosh Tefillin 14-15; Shut Rosh 3:2; Rabbeinu Yerucham 19:4

[41] Siddur Admur [Letter 7 in Raskin]; Omitted from Admur in Shulchan Aruch and other Poskim [Although the Poskim ibid record 2 is at ]

[42] Admur 25:14; Rosh Hilchos Tefillin 14; Rosh Pesachim 1:10; See Likkutei Sichos 39 p. 27

[43] Admur 28:8; 42:1

[44] Admur 25:14; 28:8; 32:1; 42:1; Michaber 42:1; Tosafus Brachos 60b

The reason: As the Tefillin Shel Rosh contains four Batim and a Shin. [Admur 25:14] The majority of the name Shakaiy is on the head Tefillin, with the Shin by the Batim and the Daled by the knot, while the Shel Yad only has the Yud. [Admur 42:1; Rashi Menachos 34b]

[45] Admur 25:15; Siddur Admur [Letter 13 in Raskin]; Tur 25; Menachos 36a; Brachos 60b

The reason for the Nussach of Al Mitzvah by the Shel Rosh: See Admur 432:4; Rosh Pesachim 10; Abudarham Seder Tefilas Chol; Ravan 35; Piskeiy Teshuvos 25:12 footnote 94

[46] Admur 25:16; Siddur Admur [Letter 13 in Raskin]; M”A 25:9; Lechem Chamudos Tefillin 55

Other opinions: Some Poskim rule that one is to say “Al Mitzvos Tefillin” with a Cholem, in plural tense, as in truth it goes on both the Shel Yad and the Shel Rosh. [Teshuvah of Mahariy Levi, brought in Taz 25:6; Makor Chaim of Chavos Yair 25:5 that so was custom in Wormz; Ashel Avraham Butchach 25; Hagahs Neziros Shimshon 25; Shut Ramatz 6; Chesed Leavraham Tinyana 4; Siddur Tzelusa Deavraham; See Beir Heiytiv 25:4; Piskeiy Teshuvos 25 footnote 95] The P”M 25 M”Z 6 concludes that one may say as he chooses.

[47] The reason: Mitzvas with a Patach is in singular form. It is not to be said with a Cholem, which is in plural tense, as this blessing was only established to be said on behalf of the Tefillin Shel Rosh, as explained in Chapter 26:4. [Admur ibid]

[48] See P”M 25 A”A 11; M”Z 6 that so applies according to Taz 25:6 in name of Mahariy Halevi; Michtam Ledavid 11, brought in Shaareiy Teshuvah 25:5; Ashel Avraham Butchach 25; Artzos Hachaim 25:41; M”B 26:3; Meorer Yisheinim 25:197; Miasef Lekol Hamachanos 25:49; Piskeiy Teshuvos 25:12; See Tzemach Tzedek O.C. 6

[49] Vetzaruch Iyun as to which blessing Sephardim and Chabad are to say in a case that an interval was made, however, seemingly the blessing of Al Mitzvas Tefillin is to be repeated.

[50] Tehila Ledavid 25:6; Piskeiy Teshuvos 25:12; See Shevet Hakehasi 5:4; Halichos Shlomo 4:18

[51] P”M 25 A”A 11; Piskeiy Teshuvos 25:12

[52] See Admur 25:14 and 23

[53] Admur 25:14; Opinion in Siddur Admur [Letter 15 Raskin] “There are opinions who rule that one is to always recite the blessing of Al Mitzvas Tefillin on the Shel Rosh, even if he did not speak in between.”; Rama 25:5; Opinion in Tur 25:5; Rosh Hilchos Tefillin 14 [See there that so agree majority of Geonim and that as a child he would only say one blessing over the Shel Yad alone, however after he studied Miseches Menachos he began saying two, and that so was custom of the Maharam]; Rosh Pesachim 1:10; Tosafus Menachos 36a; Shimusha Raba; Semag Aseh 22; Tanchuma Parshas Bo; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say two blessings on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter; Sefer Sur Meira Viaseh Tov of Zitchover in name of Zohar; Igros Kodesh 1:293 in name of Zohar that so is the opinion of the Yerushalmi

[54] The reason: The reason for this is because the Tefillin Shel Rosh is of greater importance [and its Kedusha is more severe than the Tefillin Shel Yad] and is the main Mitzvah of Tefillin. Therefore, due to its importance it receives its own unique blessing. [Admur ibid; 28:8; 32:1; 42:1; Michaber 42:1; Tosafus Brachos 60b] Alternatively, some Poskim rule that both the Tefillin Shel Yad and Shel Rosh both require two blessings to be recited over them, and hence we say one over the Shel Yad and intend to include the Shel Rosh, and one on the Shel Rosh and intend to include the Shel Yad. [Teshuvah of Mahariy Levi, brought in Taz 25:6, supported by Tanchuma end of Bo and Rosh Pesachim 10; See M”B 26:3 in name of P”M 256 A”A 1 in first opinion that one is to say two blessings if he only has the Shel Yad Tefillin; Piskeiy Teshuvos 25:12] This latter approach is clearly negated by the wording in Admur 25:14 and 26:5; Rama 26:2; Tur 26:2

Opinion of Taz and Mahariy Levi-Intending on the Tefillin Shel Yad: Some Poskim rule that both the Tefillin Shel Yad and Shel Rosh both require two blessings and hence when one says the blessing of Al Mitzvas Tefillin on the Shel Rosh he is to also intend to include the Shel Yad. [See Teshuvah of Mahariy Levi, brought in Taz 25:6, supported by Tanchuma end of Bo and Rosh Pesachim 10; See M”B 26:3 in name of P”M 256 A”A 1 in first opinion that one is to say two blessings if he only has the Shel Yad Tefillin; See Piskeiy Teshuvos 25:12] This approach is clearly negated by the wording in Admur 25:14 and 26:5; Rama 26:2; Tur 26:2

[55] Admur ibid and 25:18

[56] Admur 25:23; Michaber 25:5; 9; Conclusion of Beis Yosef 25:5 that better not to enter Safek Bracha; Tur 25:5 in name of Rif Tefillin 8a; Rashi, brought in Biur Halacha 25:5; Rambam Tefillin 4:5; Shut Rameh 59 in his own opinion and in name of Geonim; Igur 36 in name of Zohar Parshas Pinchas “One blessing for both” [however see Mahariy Ben Chaviv, brought in Beis Yosef 25:5, who questions this conclusion; See also Igros Kodesh 1:293] and in name of Rav Haiy Gaon; Peri Eitz Chaim Shaar Hatefillin 10; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say one blessing on the Shel Yad, and then another on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter; Machazik Bracha 25:3 that so was answered from heaven to the author of Shut Min Hashamayim; Biur Hagr”a 25:17; Maaseh Rav 22; Kaf Hachaim 25:36 that so is the implied opinion of the Arizal and so is the custom in Jerusalem; Shaar Hakolel on Torah Or p. 506 that so rules Tolas Yaakov, Igros Kodesh 1:293, printed in Shulchan Menachem 1:72, in name of Zohar that so is the opinion of the Bavli and that so is opinion of Arizal in Peri Eitz Chaim Shaar Hatefillin 10; Halichos Shlomo 4 footnote 56 that so was custom of Rav SZ”A; Orchos Rabbeinu 3 p. 192 that so was custom of Chazon Ish and Steipler, and Chofetz Chaim; Aveni Tzedek 2 that when re-wearing Tefillin after a Hefsek, only one blessing is to be recited; Piskeiy Teshuvos 25:11

[57] Admur 25:23; Rama 25:5

[58] Admur 25:23; Rama ibid; Darkei Moshe 25; Beis Yosef 25:5 in name of Mahariy Ben Lev; Lechem Chamudos Tefillin 57; M”B 25:21

The reason: This is done in order to make the matter more acceptable, “Leravacha Demilsa,” as so is required to be said after every blessing that was said in vain, as explained in 206:13. [Admur ibid; M”A 25:10] For alternative reasons for saying Baruch Sheim: See Aruch Hashulchan 25:13; Teshuvos Vehanhagos 3:9; Piskeiy Teshuvos 2:13

Other opinions: Some Poskim rule that there is no need to say Baruch Sheim after the blessing. [Omitted from Levush 25; Shulchan Hatahor 25:4 in name of Ateres Tzevi in Kabala of Besht; Os Chaim Veshalom 25:11; See Elya Raba 25]

[59] M”B 25:21 in name of P”M 25; Piskeiy Teshuvos 25:13

The law if one said Baruch Sheim prior to fastening the straps to the head: If one said Baruch Sheim prior to fastening the straps to the head, then he does not fulfill his obligation and must repeat the blessing, and the previous blessing is considered to have been said in vain. [M”B ibid; Biur Halacha 25:9 “Veim”] Other Poskim, however, leave this matter in question. [Tehila Ledavid 25:8; See Beir Heiytiv 25:8 in name of Halachos Ketanos 1:42; Sefer Hachaim 25; Shnos Chaim 58; 209; Beis Shearim 24; Daas Torah 25:9; Miasef Lekol Hamachanos 25:63, 75; Piskeiy Teshuvos 25 footnote 106]

Answering Amen/Kaddish/Kedusha/Barchu prior to Baruch Sheim: One may answer for the above prior to saying Baruch Sheim, after tightening the Tefillin to the head. [See Ashel Avraham Butchach 25; Halichos Shlomo 4:17; Piskeiy Teshuvos 25:13]

[60] Olas Tamid 25, brought in Elya Raba 25; Hagahos Rav Akiva Eiger 25:5; Biur Halacha 25:5 “Vetov”; See P”M 25; Teshuvos Vehanhagos 2:18; Piskeiy Teshuvos 25:11

Other opinions: Some Poskim negate the above necessity of saying the blessing with a stipulation, as it is considered a belittlement of the many Rishonim who hold it is to be said. [See P”M ibid, brought in Biur Halacha ibid; Elya Raba ibid, brought in Rav Akiva Eiger ibid]

[61] This means that one recites the blessing on condition that if the true Halacha is like the opinion who says that the Shel Rosh does not deserve its own blessing, and is Yotzei with the blessing of Lehaniach said on the Shel Yad, then one is having intent to exclude the Tefillin Shel Rosh from the blessing of Lehaniach Tefillin, and hence the blessing of Al Mitzvas Tefillin needs to be recited according to all. However, if the law is like the opinion which states that it requires two blessings then one is having in mind to be Motzi the Shel Rosh with the blessing of the Shel Yad.

[62] Siddur Admur [Letter 15 in Raskin] “There are opinions who rule that one is to always recite the blessing of Al Mitzvas Tefillin on the Shel Rosh, even if he did not speak in between, although one is not to initially to act this way, as Safek Brachos Lehakel.” Thus, we do not say an extra blessing over the head Tefillin, and so is our custom

[63] Sefer Haminhagim p. 5

[64] Mishmeres Shalom Kudinav 5:1 that one may choose to do whatever he wishes; Halichos Shlomo 4 footnote 56 that so was custom of Rav SZ”A; Orchos Rabbeinu 3 p. 192 that so was custom of Chazon Ish and Steipler, and Chofetz Chaim

[65] Derech Chaim; Kitzur SHU”A 10:4; Likkutei Maharich in name of Ramatz 13; Divrei Yatziv 1:83; Aveni Zikaron p. 269 that so was custom of the Chozeh Milublin; Piskeiy Teshuvos 25:11 and footnote 90 that so is custom of world

The reason: As there is a question as to whether one may answer Amen after hearing the blessing, as the person recites Baruch Shem to remove himself from the doubt. [See P”M 25 A”A 10; Teshuvas Harambam in Peir Hador 105 ]

Other opinions: Some Poskim rule the blessing may even initially be recited aloud, as we hold that there is no Bracha Levatala involved at all. [Peri Kodesh Hillulim and Zohar Chaiy Vayigash, brought in Piskeiy Teshuvos 25 footnote 90; Darkei Chaim Veshalom 47 that so was custom of Munkatcher to say it aloud]

[66] Misgeres Hashulchan 10:8; Halef Lecha Shlomo 57; Piskeiy Teshuvos ibid

The reason: As they themselves hold that the blessing may be recited, and the Baruch Shem is only recited as an extra insurance. Likewise, an Amen Levatala is less severe than a Bracha Levatala. [Misgeres Hashulchan ibid based on P”M 215]

Other opinions: The P”M 25 A”A 10 leaves this matter in question.

[67] Kaf Hachaim 25:40; Yabia Omer 1:29; Yechaveh Daas 4:31; Teshuvas Harambam in Peir Hador 105 that Safek Amen Lihakel

[68] Kaf Hachaim ibid

[69] Heard from Harav Yaakov Yosef z”l

[70] P”M 26 M”Z 1; M”B 25:26; 26:2; See Admur 432:5 regarding Bedikas Chametz; See Piskeiy Teshuvos 25:12

[71] The reason: As Tefillin is a continuous Mitzvah, as one fulfills the Mitzvah each moment that he wears it, and hence the blessing may be recited anytime that he is still wearing the Tefillin. [See M”B ibid; Admur ibid]

[72] Admur 25:23 that one should shake the Shel; Yad at the time of the blessing, as the movement makes it considered as if he has now placed it on his bicep; See Admur 18:7 regarding Tzitzis that moving it is considered as if one has now put it on, and it is thus to be moved before the blessing

[73] Yabia Omer 7:7; Piskeiy Teshuvos 25 footnote 88

[74] The reason: As we rule Safeik Brachos Lihakel even by a Sfek Sfeika. [Yabia Omer ibid; See Ben Ish Chaiy Chayeh Sarah 7; See Peri Chadash 489:7-8; Lechem Chamudos Tzitzis 1; Mateh Efraim 619:7; Kitzur SHU”A 131:17; P”M Yoreh Deah 18 M”Z 16; Birkeiy Yosef 7:3; See Kaf Hachaim 17:7; So is the final ruling of Admur in His Siddur as brought in Ketzos Hashulchan 7 footnote 3; Piskeiy Hassidur 42; Toras Menachem 5719 pages 230-233]

Ruling of Admur in Siddur: In the Siddur there are scenarios of Safek Sfeka in which Admur rules stringently that a blessing may not be said, despite the Safek Sfeka. [See Siddur regarding saying a blessing on a Tallis during Bein Hashmashos] In Toras Menachem 5719 pages 230-233 the Rebbe states based on this ruling that according to Admur in the Siddur we apply the rule of Safek Brachos Lihakel even by a Sfek Sfeka, and so writes Ketzos Hashulchan 7 footnote 3.

[75] Ben Ish Chaiy Vayeira 7

[76] See Admur 25:23 and Rama 25:5

[77] Torah Or Shemos 52a; See Igros Kodesh 2:56; Or Hatefila 1:235

[78] Shaar Hakavanos Derushei Tefilas Hashachar Derush 2; Igros Kodesh 2:56

[79] Igros Kodesh 2:56

[80] Admur 25:17

[81] Admur ibid; Michaber 25:8; Rambam Tefillin 4:7

[82] Admur ibid; Rama 25:8; M”A 25:13; Emek Habracha 2:15

The reason it is said before the tying: As the fastening is considered the beginning of the performance of the Mitzvah. [Admur ibid]

[83] Admur ibid; Taz 25:7; M”A 25:12-13; Beis Yosef

The reason: As one must approximate the blessing to the performance of the Mitzvah, and bring them close together, as much as possible. [Admur ibid]

[84] See Admur 25:21-24; Ketzos Hashulchan 8:9; Piskeiy Teshuvos 25:17-19

[85] Admur 25:13 and 22; Michaber 25:9; Menachos 36a

The reason: There are two reasons behind this ruling: 1) The reason for this is in order so the blessing that will be recited over the Tefillin Shel Yad also count for the Tefillin Shel Rosh. The explanation for this is as follows: The wearing of the Tefillin Shel Yad and Tefillin Shel Rosh is not one Mitzvah but rather two Mitzvos that do not invalidate each other, as explained in chapter 26:1-2. Therefore, ideally the wearing of each of the Tefillin requires its own individual blessing. [Admur 25:13; Levush 25:6] However, since it is forbidden for one to recite a blessing for no need, therefore if it is possible for one to exempt himself with one blessing, he may not recite two blessings. Accordingly, the Sages [Menachos 36a] instituted that one is required to approximate the wearing the Tefillin Shel Rosh to that of the Tefillin Shel Yad without speaking at all in between, in order so the blessing recited over the Shal Yad count also for the Shel Rosh. [Admur 25:13; M”A 25:14; Bach 25; Olas Tamid 25:12; Rosh Tefillin 14-15; Shut Rosh 3:2; Rabbeinu Yerucham 19:4] 2) As the verse [Shemos 13:19] states “Vehaya Leos Al Yadecha Ulizikaron Bein Eiynecha” and it does not state “Vehayu Lezikaron Bein Eiynecha” which implies that both of them are considered a single performance and act being that one is required to approximate them to each other without making any interval. [Admur 25:22; Levush ibid; Baal Hamaor 4; Vetzaruch Iyun why Admur makes no mention of this second reason in 25:13 and only mentions it in the side law of 25:22]

[86] Admur 25:13 and 18; Michaber 25:9; Beis Yosef 25:9 that so rule all Poskim

Other opinions: Some Poskim rule that it is permitted to answer for a Davar Shebekidusha if he then goes ahead and repeats the blessing over the Shel Rosh. [Tosafus Menachos 36a in understanding of Rashi ibid, brought and completely negated in Beis Yosef 25:9]

[87] Biur Halacha 25:9 “Im Hifsik”; Olas Tamid 8:3; Elya Raba 8:13; P”M 8 A”A 14; Chayeh Adam 19:17; Kaf Hachaim 8:47

[88] Admur 25:20; Siddur Admur [letter 13 in Admur]; M”A 25:16; M”B 25:34

[89] Siddur Admur ibid

[90] See Admur 25:17; Halacha 2D!

[91] Ketzos Hashulchan 8:11 and in Hosafos in back of Sefer; Piskeiy Teshuvos 25:17; See Reshimos 28:8; 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

[92] Reshimos 28:8 that he has not seen people be careful in this although the Rebbe there concludes with a Tzaruch Iyun

[93] Siddur Raskin Miluim 12

[94] Admur 25:20; Beir Heiytiv 25:8 in name of Halachos Ketanos 1:57; M”B 25:29

[95] Birhas Habayis 38:2; See Piskeiy Teshuvos 25 footnote 123; 167:8

[96] M”B ibid

[97] Nimukei Orach Chaim 25:1

[98] Kinyan Torah 6:2

[99] Yabia Omer 9:82

[100] Admur 25:13;

[101] 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]

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

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]

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

[104] 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]

[105] Admur 25:33; Michaber ibid

[106] See Admur 33:6 for the cases in which a torn strap may be fixed and when it needs to be replaced. [If the straps tear within their minimum measurement, the strap is invalid. Tying or sewing the strap back together is also invalid. If, however, the strap tore past its minimum measurement, then it is valid.]

[107] Admur ibid; Taz 25:12-13

The reason: The reason for this is because since the blessing over the Tefillin Shel Yad also counts towards the Tefillin Shel Rosh, as already explained in 25:13 and Halacha 2 above, therefore so long as one has not yet put on the Tefillin Shel Rosh, he is considered to be dealing with the Mitzvah that belongs to that blessing. Now, the fixing of the knot of the Tefillin Shel Yad is also considered to be part of the fixing of the Mitzvah which belongs to that blessing, as it is not [Halachically] possible to put on the Tefillin Shel Rosh prior to putting on the Tefillin Shel Yad, and he is therefore forced to first fix the Tefillin Shel Yad, and then put them both on properly. It is thus found in conclusion, that at the time that the knot/strap tore, the Mitzvah that belongs to that blessing which was said over the Tefillin Shel Yad was yet to be completed. [Admur ibid]       

[108] Piskeiy Teshuvah 14 in name of Adart; Piskeiy Teshuvos 27:23

[109] Ishkavta Derebbe ibid

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]

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

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

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

[113] 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]

[114] 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;

[115] 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.”

[116] 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]

[117] See Admur 25:18-19, 21, 23; Siddur Admur [Letter 13-14 in Raskin]

[118] Biur Halacha 25:9 “Im Hifsik” based on Rosh in Halachos Ketanos; Olas Tamid 8:3; Elya Raba 8:13; P”M 8 A”A 14; Chayeh Adam 19:17 [however see Chayeh Adam 5, brought in Biur Halacha ibid who leaves this matter in question]; Kaf Hachaim 8:47

[119] Admur 25:18; Michaber 25:9

[120] Admur 25:18; 19 [that it only applies if spoke of matters unrelated to wearing the Tefillin]; 23 [that this applies even according to second opinion]; Michaber 25:9; Menachos 36a

[121] Siddur Admur [Letter 14 in Raskin]; Admur 25:21 regarding if answered for Davar Shebekedusha; See Halacha E!

[122] M”B 25:29

[123] M”B ibid

[124] Admur 25:18 and 21; Rama 25:9; Opinion in Tur 25:5; Rosh Hilchos Tefillin 14 [See there that so agree majority of Geonim and that as a child he would only say one blessing over the Shel Yad alone, however after he studied Miseches Menachos he began saying two, and that so was custom of the Maharam]; Rosh Pesachim 1:10; Tosafus Menachos 36a; Shimusha Raba; Semag Aseh 22; Tanchuma Parshas Bo; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say two blessings on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter

[125] Implication of Admur and all Poskim ibid, as brought in Hagahos Rav Akiva Eiger 25:9

Other opinions regarding order of blessings: Some Poskim question that perhaps one is to first recite the blessing of Al Mitzvas Tefillin and then the blessing of Lehaniach Tefillin, as if he says the blessing of Lehaniach first and shakes his Tefillin Shel Yad, as brought below, then according to Rashi, he is no longer able to say the blessing of Al Mitzvas Tefillin. [Rav Akiva Eiger ibid] Accordingly, some Poskim conclude that one is to first recite the blessing of Al Mitzvas Tefillin and then the blessing of Lehaniach Tefillin. [Biur Halacha 25:9 “Ulididan” in name of Rav Akiva Eiger ibid] Practically, the Poskim negate this opinion and so is the world custom, as stated above, to first recite the blessing of Lehaniach Tefillin and then the blessing Al Mitzvas Tefillin. [Shevet Halevi 4:4; Piskeiy Teshuvos 25 footnote 124]

[126] The reason: As the Tefillin Shel Rosh always requires two blessings to be said over it, Lehaniach and Al Mitzvas Tefillin and it is just that one is Yotzei the blessing of Lehaniach with the Shel Yad. However, now that he spoke and has lost this blessing, he must repeat also the blessing of Lehaniach for a total of two blessings recited. [See Admur 25:13]

[127] Admur 25:23; Siddur Admur [Letter 15 in Raskin]; Michaber 25:5; 9; Conclusion of Beis Yosef 25:5 that better not to enter Safek Bracha; Tur 25:5 in name of Rif Tefillin 8a; Rashi; Rambam Tefillin 4:5; Igur 36 in name of Zohar Parshas Pinchas  “One blessing for both” [however see Mahariy Ben Chaviv, brought in Beis Yosef 25:5, who questions this conclusion]; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say one blessing on the Shel Yad, and then another on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter

[128] Admur 25:23; See Piskeiy Teshuvos 25:17

[129] Admur 25:18; 21 and 23; Rama 25:5

[130] Admur 25:23; Elya Raba 25:10; Lechem Chamudos Tefillin 57; See Rama ibid; Darkei Moshe 25; Beis Yosef 25:5 in name of Mahariy Ben Lev

The reason: As according to the latter opinion explained above, the first blessing was said in vain. Thus. this is done in order to make the matter more acceptable, “Leravacha Demilsa,” as so is required to be said after every blessing that was said in vain, as explained in 206:13. [Admur ibid; M”A 25:10]

[131] Admur ibid; M”A 25:15; Taz 25:4; Baal Hamaor 4 Rosh Hashanah, brought in Ran

The reason: As the moving of the Tefillin is considered as if he is putting it on now onto the bicep, and on this it is relevant to recite the blessing of Lehaniach Tefillin. [Admur ibid; Rashi Menachos 36a; See Admur 30:3; 66:11; 8:20] Meaning, that in order to make the matter more acceptable, “Leravacha Demilsa,” in a case that one made an interval between the hand and head Tefillin, one should move slightly his hand Tefillin while saying the blessing of Lehaniach on the head Tefillin [as requires the first opinion], in order so it be valid even according to the second opinion, being that moving the hand Tefillin is considered as if he is putting it on then. 

[132] Siddur Admur [Letter 15 in Raskin]

[133] Sefer Haminhagim p. 5

[134] Implication of Admur 25:17; M”B 25:21 in name of P”M 25; Biur Halacha 25:9 “Veim” in name of Artzos Hachaim; Ikarei Dinim in name of Tefila Ledavid

[135] Tehila Ledavid 25:8; See Beir Heiytiv 25:8 in name of Halachos Ketanos 1:42; Sefer Hachaim 25; Shnos Chaim 58; 209; Beis Shearim 24; Daas Torah 25:9; Miasef Lekol Hamachanos 25:63, 75; Piskeiy Teshuvos 25 footnote 106 and 121

[136] Implication of Admur 25:20 and M”B 25:29 that this matter is only initially forbidden; Yifei Laleiv 25:21; Kaf Hachaim 25:57 that so is also implied from Mamar Mordechai 25:8; Chesed Lealafim 25:8; Kitzur SHU”A 10:8; Ben Ish Chaiy Vayeira 10

Other opinions: Some Poskim rule that the blessing is to be repeated even in such a case. [Halachos Ketanos 1:57, brought in Beir Heiytiv 25:8; Yad Aaron 25; Shalmei Tzibur p. 40; Kaf Hachaim Falagi 10:14; Shesilei Zeisim 25:18]

[137] Admur 25:19; Siddur Admur [letter 13-14 in Admur]; Michaber 25:10; See also Admur 8:21; 167:9; 432:6; 592:7; Olas Tamid 8:15; P”M 8 A”A 14; Kaf Hachaim 8:46

[138] Admur in 432:6 regarding Bedika

[139] So is the implied wording in Admur ibid and in Siddur. It is evident, however, from Admur 25:20 that the intent of this ruling is not to say that only if he spoke of matters that are an absolute necessity to be able to facilitate his putting on of the Shel Rosh, only then do we say that Bedieved it is not considered an interval, but even if it is not necessary to speak of this matter, but the matter relates to the putting on of the Tefillin, then Bedieved it is not considered a Hefsek. Vetzaruch Iyun according to this, if he spoke of a matter that is not related to the putting on of the Tefillin, but is related to the Mitzvah of Tefillin, if it is considered an interval, as from the wording here it is implied that it must have some need for the actual Mitzvah, and not just be related to the Mitzvah. So is also implied from the wording of Admur in 432:6 “for the need of the Bedika,” however from the end of the statement there [“if he spoke of a matter that is not connected at all to the Bedika”] it is implied that so long as it has some relation to the Bedika, it is not considered an interval. So is also implied from Admur 167:9 [“So too if he said: Give Peloni to eat”] that so long as it has some remote connection to the Mitzvah then it is not a Hefsek, even if it is not related at all to his performance of the Mitzvah

[140] Implication of conclusion of Admur in 432:6; 167:9, as explained in previous footnote

[141] Admur 25:20; Siddur Admur [letter 13 in Admur]; M”A 25:16

[142] Siddur Admur ibid

[143] Rav Chaim Kanievsky in Daas Noteh 157; See Chapter 1 Halacha 8B!

[144] Admur 25:21; Michaber 25:10; Tur 25:10; Rosh Tefillin 15; Rashba 5:13; Igur 38; M”A 25:17; Elya Raba 27:14; All Poskim in coming footnotes regarding repeating blessing if answered

Other opinions: Some Poskim rule that it is permitted to answer for a Davar Shebekidusha if he then goes ahead and repeats the blessing over the Shel Rosh. [Igur 38 in name of Rashba; Tosafus Menachos 36a in understanding of Rashi ibid, brought in Beis Yosef 25:9; See Siddur Admur [Letter 15 in Raskin] brought next who seems to rule similar to Tosafus ibid, although in truth he only requires the repetition of the blessing of Al Mitzvas Tefillin, and it is hence not a similar ruling at all.] Other Poskim rule that he is obligated to stop and answer for a Davar Shebekedusha, and is not required to repeat the blessing. [Mordechai Tefillin 12b in name of Rabbeinu Tam, brought in Beis Yosef 25:10]

[145] The reason: As if he does so he will cause himself to need to say a blessing on the Shel Rosh [two blessings according to the Ashkenazi custom, and one blessing according to the Sephardi and Chabad custom], and it is forbidden to recite a blessing without need. [See Admur in Siddur Letter 15 in Raskin; Admur 215:4]  

[146] The reason for this will be explained in chapter 104:5. [Admur ibid] There it is explained that one who hears a Davar Shebekudasha from the congregation is considered as if he said it [i.e. Shomeia Keoneh].

[147] Siddur Admur [Letter 15 in Raskin]; Ketzos Hashulchan 8:9; See Igur 38 in name of Rashba and Tosafus Menachos 36a in understanding of Rashi ibid, brought in Beis Yosef 5:9, it is permitted to answer for a Davar Shebekidusha if he then goes ahead and repeats the blessing over the Shel Rosh; See Igros Kodesh 4:157

The reason: Even though that by answering for Kaddish, or Barchu, or Kedusha, one causes himself to now need to recite another blessing over the Tefillin Shel Rosh, and it is forbidden to cause for a blessing to be recited without need, nevertheless, since there are opinions who hold that one is to always recite the blessing of Al Mitzvas Tefillin over the Tefillin Shel Rosh even if he did not speak in between, therefore it is allowed to be done. Now, although one is not to initially follow the above opinion to always say the blessing of Al Mitzvas Tefillin over the Tefillin Shel Rosh, as Safek Brachos Lehakel, nevertheless regarding the prohibition of causing a blessing to be said without need, one may rely on them in order not to nullify the answering for Davar Shebekedusha. [Siddur Admur ibid] From here it is understood that the prohibition of causing a blessing to be said without need is less severe than saying a blessing in vain. [See Admur 215:4; 291:3; 249:4 Kuntrus Achron 4; Tevuos Shur 13:17, brought in Shaareiy Teshuvah 8:12]

Other opinions: Some Poskim rule that even according to the Sephardi custom to not recite a blessing over the Shel Rosh unless an interval was made, agrees that one may not stop to answer for Kaddish, or Barchu, or Kedusha and cause an extra blessing to need to be recited, and so is the Sephardi custom. [See Beis Yosef 25:9-10]

[148] Igros Kodesh 15:185

[149] See Igros Kodesh 4:157; 15:185, printed in Shulchan Menachem 1:82-83; Siddur Raskin footnote 59; Sefer Hefsek Betefila p. 69; Yagdil Torah ibid

The Chabad custom: Although the Chabad custom usually follows the latter ruling of Admur in his Siddur versus his Shulchan Aruch [Igros Kodesh 4:157], and thus from the letter of the law one may answer for a Davar Shebekidusha between the Shel Yad and Shel Rosh and then say the blessing, nevertheless the Rebbe Rayatz writes that one is to avoid doing so in order not to increase in blessings. [Igros Kodesh Rayatz 3:289; See however Shulchan Menachem 1:83 footnote 5 that the intent of this statement of the Rebbe Rayatz is not to negate following the Siddur, but rather that he should try to avoid entering the situation to begin with] Likewise, some record that the Rebbe and Rebbe Rayatz directed that one is to follow the ruling of the Shulchan Aruch and not answer for the Davar Shebekedusha. [Leket Tziyunim Vehearos based on rumor that so said the Rebbe, brought in Siddur Raskin footnote 59; Koveitz Yagdil Torah Yerushalayim 15:110 in name of Rebbe Rayatz] Practically, however, the Rebbe concludes that we follow the Siddur and that it is an obligation to answer, and hence the Chabad custom remains as above, as written in the Siddur. [Igros Kodesh 4:157; 15:185, printed in Shulchan Menachem 1:82-83] See Shulchan Menachem ibid footnote 5

[150] Ketzos Hashulchan 8:9

[151] M”B 25:39

[152] The reason: In order so one can fulfill the command of putting on both Tefillin at the same time. [M”B ibid]

[153] Admur ibid; Siddur Admur [Letter 14 in Raskin]; M”A 25:17; Tur 25:10; Rosh ibid; Rashba 5:13; Igur 38; Elya Raba 27:14; Derech Hachaim; Kitzur SHU”A 10:9; Chayeh Adam 13:5; M”B 25:36; Birchas Habayis 38:4; Likkutei Maharich; Toras Chaim Sofer 25:20; Afikei Maginim 25:26; Piskeiy Teshuvos 25:18 footnote 137 that so is custom

Other opinions: Some Poskim rule that answering for a Davar Shebekidusha is not considered a Hefsek, as it is a matter of need for the person to answer, and thus one who answered for it is not required to repeat the blessing over the Shel Rosh. [Possible implication of Michaber 25:10 who omits above ruling [and so understand Achronim]; Mordechai Tefillin 12b in name of Rabbeinu Tam, brought in Beis Yosef 25:10; Taz 25:8; Mamar Mordechai 25:9; Nehar Shalom 25:5; Chesed Lealafim 25:8; Ben Ish Chaiy Vayeira 10; Shisilei Zeisim 25:20; Amudei Hashulchan on Kitzur 10:8 in name of Malbim; Kaf Hachaim 25:63 in Shulchan Shlomo 25:5; Shut Stam 25; Magen Giborim 25:21; Aruch Hashulchan 25:17] Some Poskim, however, rule that one may nevertheless recite the blessing of Al Mitzvas Tefillin, even if he normally follows the Sephardi custom to not recite it, as this is a case of Sfek Sfeika, and is only not to repeat the blessing of Lehaniach Tefillin. [Pischei Olam 25 and Biur Halacha 25:10 “Eim” in name of Artzos Hachaim] Other Poskim, however, negate this ruling and say that one who follows the Sephardi custom is not to recite any blessing, as we rule Sfek Sfeika Lehakel even by blessings. [Kaf Hachaim ibid] Some Poskim, however, explain that the above leniency only applies if one answered to a Davar Shebekidusha of the status of Birchas Shema. If, however, one answered for a regular Amen, then it is a complete Hefsek, and a blessing must be repeated. [Igros Moshe 2:110]

[154] Admur 25:21 and 23; Rama 25:5

[155] Kaf Hachaim ibid; Piskeiy Teshuvos 25:18

[156] Piskeiy Teshuvos ibid based on M”B ibid

[157] Shaareiy Teshuvah 25:9 in name of Mamar Mordechai; M”B 25:38; Ketzos Hashulchan 8:9; Piskeiy Teshuvos 25:18 footnote 140; See Igros Kodesh Rayatz 3:289 as explained in Shulchan Menachem 1:83 footnote 5

[158] Dvar Shmuel 142, brought in Beir Heiytiv 25:11; Yad Aaron 25; Shalmei Tzibur p. 40b; Hagahos Rav Akiva Eiger 25:9; M”B 25:35 in name of Rav Akiva Eiger; Shnos Chaim 3:7 of Rav Avraham Chaim Na’ah; Siddur Raskin footnote 54

[159] Panim Meiros 1:59, brought in Shaareiy Teshuvah 25:8

[160] Morah Baetzba in Kesher Gudal 3:15; Siddur Beis Oveid 39; Kaf Hachaim 25:64; Maharshag 1:52; Minchas Elazar 1:20; Piskeiy Teshuvos 25 footnote 137

[161] See Siddur Raskin footnote 59

[162] Implication from Siddur Admur who only writes Kaddish, Kedusha, and Barchu, and omits Modim from this allowance, even though he mentions Modim twice later on regarding a different allowance; Sefer Hefsek Betfila p. 48; Siddur Raskin footnote 59; See Encyclopedia Talmudit Davar Shebekidusha 6:714 for difference between Modim and other Davar Shebekidusha

[163] Implication of Ketzos Hashulchan 8:9 who compares this law to that of Birchas Kerias Shema

[164] Piskeiy Teshuvos 25 footnote 135

[165] Vayeishev Moshe 1:30

[166] Sefer Hefsek Betfila p. 48; Hiskashrus volume 489 p. 17; See Siddur Raskin footnote 59

[167] Vayeishev Moshe ibid; Hiskashrus volume 486 p. 17

[168] Vayeishev Moshe 1:30

[169] Admur 8:21-22 regarding Tzitzis, and the same applies regarding one who switched areas between the Shel Yad and Shel Rosh; See Miorer Yisheinim 25:197; Toras Chaim Sofer 25:19; M”B 25:29; Piskeiy Teshuvos 25:17

[170] Admur ibid; Michaber 8:13

The reason: As this change of area is considered an interval between the blessing said over the first Tallis, and the wearing of the second Tallis and he must thus repeat the blessing. [ibid] It is not the walk and delay that is considered an interval but the actual change of area. [Admur ibid in Kuntrus Achron 5]

Other opinions: Some Poskim rule that changing areas is never considered an interval, even if he went from inside to outside, unless he talked in-between. [Bach 8; Olas Tamid 8:17; Taz 8:11; Zera Emes 1:2; Chayeh Adam 12:5; M”B 8:34; Kaf Hachaim 8:50; Piskeiy Teshuvos 8:23-6 and 8:26 that so is the practical custom; Piskeiy Teshuvos 25:17] The Poskim negate this opinion. [Michaber 8:13; M”A 8:17; Admur ibid] In Kuntrus Achron 8:5 Admur answers all the questions of the Taz and concludes “After answering all the questions of the Taz, certainly we rule like the Shulchan Aruch.” However, some Poskim rule a blessing is not to be said even if a talking interval was made in-between. [2^nd opinion in Michaber Y.D. 19:5; Final ruling of Taz Y.D. 19:9; Final arbitration of P”M 8 A”A 14; Shaareiy Teshuvah 8:12; Zivcheiy Tzedek 1:19-24; Kaf Hachaim 8:45; In M”A 8:14 there is question as to the correct version of his statement, Admur in KU”A ibid states the correct Nussach is that he has to say the blessing]

The law if one can see original area: Regarding Birchas Hanehnin [178:1; Seder 9:11] and Kiddush [273:2] Admur rules that if one sees the original area from his new area then it is not considered an interval. Seemingly, the same law applies regarding Birchas Hamitzvos, that if one can see the original area it is not considered an interval. Vetzaruch Iyun, as no mention of this has been made either here in 8:22 or in 432:8 regarding Bedikas Chameitz.

[171] Having in mind to switch rooms at the time of the blessing: Seemingly, it is required for him to also have in mind to switch rooms at the time of the original blessing. See 178:1; Seder 9:11 [regarding Birchas Hanehnin]; 273:2 [regarding Kiddush] that one must have in mind at the time of the original blessing, otherwise it is considered a Hefsek. On the other hand, no mention of this is made in 8:22 or 432:8. However, one can assume that in both Halachas it refers to a case that one had in mind, as in 8:22 he knew the Tallis was in another room, and in 432:8 he knew he must check the entire house. Vetzaruch Iyun!

[172] Admur ibid; M”A 8:19

The reason: As since the two rooms are within the same house it is not considered an interval for him to go from one room to another. [Admur ibid]

[173] Admur 25:22; Siddur Admur [letter 18 in Raskin]; M”A 25:14; Levush 25:9; Hamaor end of R”H, brought in Ran 11a; Hagahos Rav Akiva Eiger 25:10 in name of Elya Raba and Tevuos Shur; M”B 25:28; Piskeiy Teshuvos 25:17

[174] The reason: As the verse [Shemos 13:19] states “Vehaya Leos Al Yadecha Ulizikaron Bein Eiynecha” and it does not state “Vehayu Lezikaron Bein Eiynecha” Which implies that both of them are considered a single performance and act being that one is required to approximate them to each other without making any interval. [Admur ibid; Levush ibid; Baal Hamaor 4]

[175] Admur ibid; Siddur Admur [letter 18 in Raskin]; M”A 25:17; M”B 25:36 in name of Derech Hachaim, Artzos Hachaim; Piskeiy Teshuvos 25:18; See Yabia Omer 3:3; 7:3

Other opinions: Some Poskim rule that it is forbidden to answer for a Davar Shebekidusha even if it will not cause a new blessing to be recited, as the Torah requires that both Tefillin be put on one right after the other. [Hagahos Rav Akiva Eiger 25:10 in name of Elya Raba, Terumas Hadeshen, and Tevuos Shur; Ben Ish Chaiy Vayeira 5]

[176] The reason: One may answer in between for a Davar Shebekidusha being that it does not cause a blessing to be said for no need over the Tefillin Shel Rosh. [Admur ibid]

[177] Ketzos Hashulchan 8 footnote 74

[178] Piskeiy Teshuvos 25 footnote 138

[179] M”B 25:39

[180] The reason: In order so one can fulfill the command of putting on both Tefillin at the same time. [M”B ibid]

[181] Ashel Avraham Butchach 25; Ketzos Hashulchan 8 footnote 74 that it follows the same law as Pesukei Dezimra

[182] M”B 25:34 in name of Peri Megadim and Artzos Hachaim

[183] M”B 25:28 in name of Artzos Hachaim

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

[185] 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]

[186] Admur 26:4-5

[187] Admur 26:4; Rama 26:2; Tur 26; See Admur 25:13-18

[188] Opinion in Admur 26:5; 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] 

[189] See Siddur Admur [Letter 15 in Raskin]; Sefer Haminhagim p. 5

[190] Admur 25:35; Michaber 25:12; Orchos Chaim in name of Ittur; Ketzos Hashulchan 8:19

[191] The reason: As [there is no need to own the Tefillin that one is wearing and one hence] one fulfills his obligation even with the Tefillin of his head, as stated above. [Admur ibid] As Tefillin is an obligation of the body and it is not necessary for it to belong to him. [Admur 14:12]

[192] The reason: As stolen Tefillin are an abomination before G-d and do not contain a command at all. On this type of blessing the verse states “Ubotzeia Beirach, Naeitz Hashem” [Admur ibid; M”A 25:26]

[193] Admur 8:11 regarding Tzitzis and the same would apply here regarding Tefillin

[194] Admur 8:11 and 213:6; Michaber 8:5; Orchos Chaim Tzitzis 25; One interpretation of Tosefta Brachos 6:20; Or Zarua R”H 262; Mahram Merothenberg 7; Abudarham Seder Tefilos Shel Chol 3

[195] So writes Admur ibid; Michaber ibid writes “two or three”; See 489:1 that Admur writes that one is to have ten people to be Yotzei the blessing of Sefira with another. Vetzaruch Iyun!

[196] The reason: Through doing so they fulfill their obligation being that one who hears is considered like one who has spoken. [Admur ibid]

[197] Admur 213:4; Michaber 213:2; Kaf Hachaim 8:24

[198] Admur 59:4 “An individual may not be Motzi another individual with a blessing with exception to Birchas Hanehnin and Birchas Hamitzvos. And the like of all other blessings, however by Birchas Shema and Birchas Hashevach, a Minyan is required”; Admur 8:11 “If a few people are wearing the Tallis simultaneously, each one says their own blessing each person is to say the blessing on his own, although if they want, they can choose to have one person say the blessing, and the remainder will listen and answer Amen.” 213:6 regarding if a Minyan is not present by Megillah reading, it is still better for one person to read and say the blessing on behalf of all; M”A ibid and Admur 8:11 and 213:6 never conditions being Yotzei with someone on a Minyan being present

The ruling in Admur here 489:1: Admur 489:1 writes that one may be Yotzei with the blessing of the Chazan being that “As when there are ten Jews doing a Mitzvah together one Jew is able/allowed to say the blessing on behalf of all the congregants, as explained in 8:11.” This implies that if a Minyan is not present [ten Jews] then one may not be Yotzei, or is not allowed to be Yotzei, with another person’s blessing. This clearly contradicts the notion established in all the other sources in Admur and Poskim that a Minyan is never a prerequisite to being Yotzei a Mitzvah or blessing. To note that in M”A ibid, as well as 8:11 no mention is made of that this is limited to the presence of a Minyan. In truth however, one can explain as follows: Admur here in 489:1 never intended to say that a Minyan is required in order to be Yotzei. Rather the intention is to say that in order for it to be initially allowed to be Yotzei with another rather than say it on one’s own, one needs a Minyan present, as otherwise there is not as much of a Berov Am, and the advantage of increasing in necessary blessings overrides the advantage of Berov Am of less than a Minyan. Only when there is a Minyan do we say the advantage of Berov Am is equal to the advantage of increasing in necessary blessings, and hence there is no precedence to one over the other. [See Admur 213:6 for a discussion of the advantage of Berov Am versus the advantage of increasing in necessary blessings] On this Admur ibid intended to say that when there is a Minyan one can choose to be Yotzei with the Chazan, as if there isn’t a Minyan it is better to say it oneself. See more sources for this distinction in next footnote.

[199] Admur 489:1 as explained in previous footnote; M”A 213:7 and Tosefta Brachos 6:20 “Ten people who are doing a Mitzvah together”, implying that less than ten does not contain Berov Am; This can also be implied from Admur 8:11 and Michaber 8:5 who rules “If a few people are wearing the Tallis simultaneously, each one says their own blessing each person is to say the blessing on his own, although if they want, they can choose to have one person say the blessing, and the remainder will listen and answer Amen.”, now from the fact that Admur/Michaber plainly stated that each one should say the blessing on their own implies that it is preferable. [So learns M”B 8:13 in his initial inference]

[200] Admur 213:6

The advantage of fulfilling the blessing through one person is “Berov Am Hadras Melech”, (while the advantage of saying their own individual blessing is to personally say the blessing rather than be Yotzei through a messenger, and thus increase in blessings.) [See Admur ibid]

[201] Admur 619:8 regarding Shehechiyanu, Birchas Hallel and Lulav “Although it is proper to be Yotzei with the Chazan due to Berov Am, nevertheless today …. every person should recite the blessing himself”; M”A 619:3; Chayeh Adam 5:17; M”B 8:13 that so is custom; Piskeiy Teshuvos 213:2

The reason: As in majority of instances the Chazan does not have in mind to be Motzi the congregation. Admur ibid; Chayeh Adam ibid; M”B ibid]

[202] Admur ibid and in 585:5; 273:6; M”A 8:8; 585:3 based on Terumas Hadeshen 140; P”M 8 A”A 8; Opinion in M”B 585:5 and 692:10; Kaf Hachaim 8:21

Other opinions: Some Poskim rule the person may always say a blessing for the other even if he knows how to recite the blessing. [Rama 585:2 regarding Shofar; Elya Raba brought in Kaf Hachaim ibid

^[203] The reason: Although he is doing so in order to exempt that person and have him fulfill his obligation, nevertheless he cannot say the blessing being that he himself does not need to now say the blessing. [ibid]

[204] The reason: Although the person who is saying the blessing is not fulfilling the Mitzvah at the moment, and hence does not need the blessing, nevertheless since all the Jewish people are guarantors to each other, therefore it ends up that he too needs this blessing now [due to his obligation of a guarantor]. (It is for this reason that it is accustomed for the Chazan to recite the blessing [over Tzitzis] aloud in order to fulfill the obligation of one who is not an expert.) This same law applies by the blessings of all Mitzvos. [Admur ibid] See P”M 8 A”A 8; Kaf Hachaim ibid

[205] Admur 489:12 regarding the Sefira; 213:4 (in parentheses) regarding all blessings [See however Admur 296:17; 6:9, explained below]; Rashba 1:458, brought in Beis Yosef 489, regarding blessings; Rama 489:3 regarding blessing of Sefira “If he had in mind to not be Yotzei”; M”A 489:8, explained in Machatzis Hashekel and P”M 489 A”A 8; Elya Raba 489:12; M”B 489:17 limits this ruling to only blessings [and not verbal Mitzvos]; Michaber 6:4 regarding Birchas Hashachar “They intend to not be Yotzei”; Tehila Ledavid 6:4 in understanding of Michaber ibid [See however Michaber 489:3 and M”B 48918 who implies one is not Yotzei unless he has Kavana to be Yotzei] See Piskeiy Teshuvos 489:8;

Source of Admur’s ruling: This ruling of Admur that one can fulfill a verbal Mitzvah through overhearing another is a novelty that is not explicitly recorded in Poskim prior to Admur. However, it is rooted in a response of the Rashba 1:458 regarding whether one may repeat a blessing after hearing it from the Chazzan, to which the Rashba answer’s that one may only do so if he had in mind to not be Yotzei, however if he had no Kavana then he is Yotzei according to those who rule that Mitzvos don’t need Kavana. This ruling of the Rashab is recorded and hinted to in the Michaber ibid and Rama ibid as well as the other Poskim. The novelty of Admur ibid is that he extends this ruling even to the Mitzvah of Sefira. It is possible to learn this way as well in the M”A ibid. as explained in the Machatzis Hashekel and P”M ibid.

[206] This dispute is recorded in Admur 489:12 regarding Sefiras HaOmer and 213:4 regarding all blessings “One is to suspect for their words and beware not to enter into a Safek Bracha Levatala.”

Background: Some Poskim [Rashba Brachos 13b; Ran R”H 3 in name of Geonim] rule that Mitzvos do not need intention for one to fulfill his obligation even if they are of Biblical nature. Furthermore, even according to those Poskim [Bahag Brachos 2:7; Rif R”H 3; Rambam Shofar 2:4; Rosh R”H 3] who argue that Biblical Mitzvos require intention, today the Mitzvah of Sefira is Rabbinical, and there are Poskim who rule [Bach 475; M”A 60:3; Admur 60:5] that by a Rabbinical Mitzvah according to all one does not need intention. Hence according to these two groups of Poskim one has fulfilled his obligation upon overhearing the count, as one who hears is considered like one who said it himself. [Admur 489:12] However other Poskim [Peri Chadash 475:4; M”A 489:8; Admur 60:5] rule that even Rabbinical commands retain the same dispute as Biblical commands, and hence in their opinion one who did not have explicit intent does not fulfill his obligation with the Sefira that he overheard.

[207] Admur 489:12; 213:4; Implication of Rashba ibid

The reason: As one who hears is like one who said it. [Admur ibid] Accordingly, one is to be stringent like both opinions and hence is to repeat the

[208] 489:12 regarding Sefiras Haomer and so applies to all Brachos; Rama 489:3; M”A 489:8; Rashba ibid, brought in Beis Yosef 489; Michaber 6:4 “They intend to not be Yotzei”; Tehila Ledavid 6:4 in understanding of Michaber ibid

The reason this intent helps even according to those that rule the Mitzvos do not need intent: As even according to the opinion who holds that that Mitzvos do not need intent to fulfill ones obligation, if one specifically has in mind to not fulfill his obligation everyone agrees he is not Yotzei against his will. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14] However it is not enough to simply have in mind to not have intention to fulfill his obligation with him; rather he must have in mind to not fulfill his obligation. [489:12]

Other opinions: Some Poskim rule one fulfills his obligation even if he has in mind to not be Yotzei, as one cannot invalidate a Mitzvah he fulfills. [Elya Raba 489:13 based on Abudarham;  Rieh, brought in Beis Yosef 589; See Kaf Hachaim 489:58]

[209] Meaning that he negated intent to be Yotzei but did not have intent to not be Yotzei.

[210] Admur 489:12

The reason: As having in mind to not be Yotzei does not help at all according to those who hold that one does not need to have in mind at all in order to be Yotzei. [Admur ibid]

[211] Yeshuos Moshe 3:49; Piskeiy Teshuvos ibid

[212] Heard from Rav Yehuda Leib and Eliyahu Landa Shlita; The Rebbe by Farbrengens was not heard to say blessings aloud, allowing the public to answer Amen; See also Smeh and Shach ibid that only by Milah is it an actual obligation

The reason: As Admur 213:4 rules that one who hears a blessing according to some opinions is Yotzei even if he did not have intent to be Yotzei, and hence, in order to prevent others from entering into this doubt, we therefore recite the blessings silently. [Rav Landa Shlita] According to this reason however, it suffices to simply say the first words quietly [see Admur 215:2] and then say the remainder aloud, hence benefiting from all sides.

[213] So is implied from M”A 585:3; See Background.

[214] Pashut as otherwise all the above Poskim would have simply stated for this to be done; Furthermore, perhaps from the fact that the Poskim do not mention this option one can derive that it is forbidden to do so, being that at least one person is saying a Bracha Levatala when one says it after the other word for word. See Admur 215:2 “Although it is forbidden for a Gadol to be taught [the blessings].” However, seemingly there it only refers when the Gadol does not currently need to say the blessing, however when he needs to say the blessing then perhaps it is permitted to teach him, and have him repeat word for word. [so is implied from explanation of Rebbe in Igros Kodesh 3:138] Furthermore, the Tur in name of the Rosh explicitly rules that by Birchas Hamazon one may recite the blessing word after word for the other. Although perhaps Birchas Hamazon is an exception, Vetzaruch Iyun!

[215] Kaf Hachaim 8:21

[216] Based on Admur 484:4; Michaber 484:1; P”M 484 M”Z 3; Igros Kodesh 3:138

Background: See Admur 484:4 regarding running a Seder for the ignoramuses “If they do not know to say Birchas Hamazon, he is to read it with them word after word and it is not considered a blessing in vain being that they are answering after him word after word and is similar to one who is reading to a child and is teaching him Birchas Hamazon after he eats.” [Admur ibid; Michaber 484:1; Tur in name of Rosh; Maharitz Geios 2:105; Mishneh Sukkah 38 as explained in Biur Hagr”a ibid; Taz 484:3; P”M 484 M”Z 3] This does not contradict the ruling in 215:2 that one may only educate a Katan in blessings and not a Gadol, being that there it refers to “not during the time of their obligation” while here it refers to the time of their obligation. So is also implied from Rebbe in Igros Kodesh ibid who writes “since one can educate the Gadol during the time of his obligation therefore one may not do so at times that he is exempt.” However perhaps one can differentiate and say that from 484:4 we learn that only in a case that one has no ability to be Yotzei the person by telling him the blessing [i.e. Birchas Hanehnin] is it permitted to have him repeat word after word, although in a case that he can be Motzi him [i.e. Birchas Hamitzvos] then he may not repeat word after word, and must rather be Yotzei him. So is also implied from Admur 484:3 from the fact that he says that the person leading the Seder is to recite the blessing of Matzah and Maror on their behalf and does not mention repeating word after word, and only in 44:4 regarding Birchas Hanehnin does he mention it. Nonetheless, it is implied from the Rebbe ibid that it is permitted to teach him the blessings even by Birchas Hanehnin. See Hearos Ubiurim Tzemach Tzedek 3:200-204

[217] P”M 484 M”Z 3; See also Shaar Hatziyon 484:7 in explanation of Michaber 167:19, however it is possible to explain in the Michaber that the person is not repeating the blessing after the person saying it but rather listening and being Yotzei

[218] As explained above in 215:2 that children may be taught even outside of their proper time

[219] See Hearos Ubiurim ibid in name of Rav SZ”A

[220] See Admur 25:29-30; 8:23-25 regarding Tzitzis; Siddur Admur regarding Tzitzis; Ketzos Hashulchan 7:6; 8:18: Piskeiy Teshuvos 25:22-23; See Likkutei Sichos 9:11 for the difference between Hesech Hadaas by Tefillin which requires a new blessing and that of by

[221] Admur 25:29; M”A 25:22; M”B 25:47 that so applies according to all; Michaber 25:12 rules that a blessing must always be recited when re-wearing; Machatzis Hashekel 25:22 that so applies even according to Rama ibid

Other opinions: Some write that the repetition of the blessing is never dependent on simply a time interval but also on one’s personal removal of his mind from the Tefillin. [Piskeiy Teshuvos 25:22-1 that only if he slept in between for a half hour on his bed is it considered a Hefsek; See Piskeiy Teshuvos 8:23 and 27 for ten rules regarding the definition of Hesech Hadaas that requires a blessing. His opinion is clearly negated by Admur and other Poskim which clearly mention a time frame regarding the definition of Hesech Hadaas.]

[222] Admur ibid; Siddur Yaavetz; See Ketzos Hashulchan 25 footnote 63; Igros Kodesh 3:210, printed in Shulchan Menachem 1:37

The ruling regarding Tzitzis and Sukkah: Regarding Tzitzis, Admur rules that it is considered a Hefsek if a several hour break was taken, and does not explicitly state 2-3 hours, as written here. [Admur 8:24 and Siddur; M”B 8:37; Biur Halacha “Pashat”; Kaf Hachaim 8:55] Regarding Sukkah, he rules that it is 1-2 hours. [Admur 639:13; See Rashi Yuma 30a]

Explanation: The Rebbe [Igros Kodesh 3:210, printed in Shulchan Menachem 1:37] explains that the measure of time which is considered an interval [Hefsek] by a Mitzvah varies by each Mitzvah. One is to measure by every Mitzvah the amount of time that it takes to do that Mitzvah. Thus, by Tefillin, being that a person wears them for about 2-3 hours [as the Davening itself is meant to be least 1 ½ hours], then 2-3 hours is considered the amount of time that is considered an interval for Tefillin. By a Tallis however, since it is left on for even longer than Tefillin, it would have an even longer measure of time for it to be considered an interval, and hence is even more than 2-3 hours. [Rebbe ibid] Based on this, it is implied that the measurement of time that is considered an interval varies according to the length of each person’s prayer. Thus, if one prays for only an hour each day [and thus only wears his Tallis for an hour] he would measure the time of an interval to require a new blessing as one hour. Furthermore, based on this how would one measure the amount of time considered an interval for a Tallis Katan which one wears constantly? Vetzaruch Iyun. Thus based on the doubts in this matter, and following the rule of Safek Brachos Lehakel, we have recorded the above time of interval as “three hours”, as it is the largest Shiur brought in Admur 25:29, as rules the Ketzos Hashulchan, and one who is accustomed to Daven with his Tallis for more than three hours, is to suspect for the Rebbes opinion and not recite a new blessing until that amount of time passes.

[223] Admur 8:24; M”B 25:43

[224] Ketzos Hashulchan 7 footnote 17 that Safek Brachos Lihakel and therefore a blessing may only be repeated if three hours have passed or one intended to wear it three hours later

[225] Admur 25:29; Rama 25:12; Taz 25:11; Terumas Hadeshen 120; Bach 25; Kneses Hagedola 25:8; 8:54; Mamar Mordechai 25:15; 8:15; Kisei Eliyahi 8:7; Shalmei Tzibur p. 40; Chesed Lealafim 25:9; Ben Ish Chaiy Vayeira 13; M”B 25:47; Kaf Hachaim 25:78; Piskeiy Teshuvos 25:22

Other opinions: Some Poskim rule that a blessing is always to be repeated even if one removed the Tefillin with intent to re-wear right away. [Michaber 25:12; Beis Yosef 25]

[226] Admur 25:30; See Halacha C!

[227] The reason: As the Tefillin were already exempt with the blessing that was said over them the first time that they were worn. [Admur ibid]

[228] Ketzos Hashulchan 7 footnote 17 that Safek Brachos Lihakel and therefore a blessing may only be repeated if three hours have passed or one intended to wear it three hours later

[229] Implication of Admur 25:29; M”B 25:47 that so applies according to all; So rule regarding Tzitzis: Admur 8:24; Siddur Admur; Kaf Hachaim 8:55 based on Admur;

Other opinions: Some write that the repetition of the blessing is never dependent on a time interval but rather on one’s personal removal of his mind from the Tallis. [Piskeiy Teshuvos 8:23 and 27, see there for ten rules regarding the definition of Hesech Hadaas that requires a blessing. His opinion is clearly negated by Admur and other Poskim which clearly mention a time frame regarding the definition of Hesech Hadaas.]

[230] Ketzos Hashulchan 7 footnote 17 that Safek Brachos Lihakel and therefore a blessing may only be repeated if three hours have passed or one intended to wear it three hours later

[231] Biur Halacha 25:12 “Viyeish Omrim” in name of Artzos Hachaim; Piskeiy Teshuvos 25:22; See a similar ruling regarding if one removed his Tallis Stam, and then decided to re-wear it, that a blessing is repeated: Admur 8:25; M”B 8:38; Biur Halacha 8:14 “Im Hayah Daato”

Other opinions: Some Poskim rule that in such a case that the Tallis was removed Stam without any intent, the blessing is not to be repeated even if he was not wearing a Tallis Katan. [Taz 8:13; Aruch Hashulchan 8:21; Yabia Omer 8:2] Seemingly, the same would apply regarding Tefillin.

[232] See Biur Halacha ibid that within Davening we always consider it as if he had intent to re-wear it

[233] Biur Halacha 25:12 “Viueish Omrim” in name of Artzos Hachaim; See also Admur 25:31 regarding if one Tefillin moved out of the place and one replaces it, that a blessing is required; See a similar ruling regarding if one removed his Tallis Gadol and remained wearing the Tallis Katan, and then decided to re-wear it, that we differentiate between if he removed it Stam versus with intent to not re-wear: Admur 8:25; M”A 8:19 in name of Bach; M”B 8:37; See Rama 8:14;

[234] See Biur Halacha ibid that within Davening we always consider it as if he had intent to re-wear it

[235] As Admur in the Siddur rules regarding Tzitzis that if he was wearing another Tallis at the time of removal then a blessing is not to be repeated upon re-wearing the Tallis even if at the time of removal he had in mind not to re-wear it right away; See Ketzos Hashulchan 7:6 based on the Siddur; Taz 8:13 in his understanding of the Rama 8:14 and Rav Chaim Or Zarua, brought in Iggur 23; See Piskei Dinim 8

[236] See dispute in Poskim regarding Tzitzis: Beir Heiytiv 8:19; M”B 8:42; and hinted to in Admur 8:30

[237] Admur 25:30; 1^st approach in M”A 25:22 [unlike his conclusion]; Taz 25:11; Darkei Moshe 25:8; Bach 25; Olas Tamid 25:18; Elya Raba 25:20; Lechem Chamudos Tefillin 59; Michaber 25:12 rules that a blessing must always be recited when re-wearing; Biur Hagr”a 25; Chayeh Adam 13:6; Rav Akiva Eiger; Artzos Hachaim 25; Kitzur SHU”A 10:15; M”B 25:47 that so applies according to all; Biur Halacha 25:12 “Viueish Omrim” that so rule “Chevel Nevi’im”;Shulchan Hatahor 25:9; Maharsham 3:220; Toras Chaim Sofer 25:24; Ketzos Hashulchan 8:18; Peri Yitzchak 2:4; Otzer Hachaim 95 that so was custom of Tzans; Beir Moshe 6:1; Orchos Rabbeinu 1:47 in name of Stepler; Shevet Halevi 9:3; Yabia Omer 8:2; See Piskeiy Teshuvos 25:23 footnote 186

Other opinions: Some Poskim rule that the above disqualification of a bathroom only applies in previous times when the bathrooms were in the fields and it took a long time to go and return, however, today that the bathrooms are found near the homes, there is no longer a difference in whether the bathroom was used in between, and therefore a blessing is not to be repeated even if the bathroom was used in the interim. [Conclusion of M”A ibid in implication of Rama ibid; P”M 25 A”A 22 and M”Z 11 that so is custom; Derech Hachaim; Ben Ish Chaiy Vayeira 13; Kaf Hachaim 25:78 that Safek Brachos Lihakel and one is to therefore think the blessing in his mind, or recite it without Sheim Umalchus; Os Chaim Veshalom 25:16 that so is custom of world; Mishneh Sachir O.C. 13-14; Leket Hakemach Hachadash 25:79; Mara Deshmaasa 18; See Darkei Chaim Veshalom 56 and Divrei Yoel 30 that if one is wearing other Tefillin in between one may be lenient; Teshuvos Vehanhagos 1:43 that one is to escape the dispute by intending even one time in his life that the blessing only counts until he enters the bathroom; Piskeiy Teshuvos ibid and footnote 188 that practically many have a tradition to follow his opinion and not recite a blessing.

The Sephardi custom: According to the Michaber, the blessing is to be repeated, and so concludes Yabia Omer ibid. However, the Ben Ish Chaiy and Kaf Hachaim ibid conclude that the blessing is not to be repeated.  Yabia Omer ibid negates their ruling

[238] The reason: As one cannot wear Tefillin while using the bathroom [as explained in chapter 43:1 and 6 that it is forbidden to wear Tefillin while having a bowel movement], and therefore it does not help at all the fact that one had in mind to go back and re-wear the Tefillin right away. Accordingly, he is required to repeat the blessing upon wearing it the second time, as if he did not have in mind at all at the time of its removal to re-wear it immediately. [Admur ibid; M”A ibid; M”B ibid]

[239] Implication of Admur and all Poskim ibid; See other opinions in previous footnotes!

[240] Ketzos Hashulchan 8:18; See Biur Halacha 25:12 “Viueish Omrim” that we do not repeat the blessing after urinating

[241] The reason: As it is forbidden to wear Tefillin in a set bathroom [Beis Hakisei Kavua] which is defined as a bathroom that is used also for the sake of bowel movement.

[242] Shevet Halevi 9:3; Piskeiy Teshuvos 25:23; 4:19; 83:4; See Mishneh Sachir 14;

The reason: As today’s bathrooms are very clean, and the feces gets washed away right away after the defecation, and hence perhaps it has the same status as a Beis Din Sheiyno Kavua, in which some Poskim rule that Tefillin may be worn even while urinating. [Poskim ibid]

[243] The reason: As there are opinions who rule that it is permitted to urinate while wearing Tefillin, so long as one does not flatulate in the interim [See Admur 43:1] and we thus apply the rule of Safek Brachos Lihakel. [Ketzos Hashulchan 8 footnote 65]

[244] The reason: As it is forbidden to wear Tefillin in a set bathroom [Beis Hakisei Kavua] which is defined as a bathroom that is used also for the sake of bowel movement.

[245] Chayeh Adam, brought in M”B 25:47; Implication of Ketzos Hashulchan 8:18

[246] Afikei Maginim 25:32; See Piskeiy Teshuvos 25:23

[247] Rivios Efraim 1:25

[248] Afikei Maginim 44:5; Piskeiy Teshuvos 44:1

[249] Poskim ibid

[250] Biur Halacha 40:8  based on Yerushalmi

[251] Zera Emes 1:5; Erech Hashulchan 25:2 in Hashmatos; Chesed Lealafim 25: 9; Shaareiy Teshuvah 25; Artzos Hachaim 25; M”B 25:50; Kaf Hachaim 25:79; See for a similar ruling regarding one who desires to put on a second pair of Tzitzis, that the blessing must be repeated if one spoke or switched areas in the interim, or did not have in mind to wear the second pair at the time of the blessing: Admur 8:21; Michaber 8:12 and 1^st opinion in Michaber Y.D. 19:5; M”A 8:14 [according to correct Nussach as stated in Admur in Kuntrus Acharon 8:3]; Rosh; Tur; Shach 19:7 and “all Acharonim” [Kuntrus Acharon 8:3]; See Piskeiy Teshuvos 25:22

[252] Kal Vachomer from Admur and all Poskim who rule that one who spoke of matters unrelated to the Tefillin between the She Yad and Shel Rosh must repeat the blessing, as brought in Halacha 3D; Implication of Poskim ibid who rule the blessing is repeated in all cases; So rule Admur and Poskim ibid regarding one who wears a second Tallis, as brought in previous footnote, and the same would apply here by Tefillin;

Other opinions: Some Poskim rule a blessing is not to be said even if an interval was made in-between two Mitzvos, if one had intent to include it during the blessing. [2^nd opinion in Michaber Y.D. 19:5; Final ruling of Taz Y.D. 19:9; Final arbitration of P”M 8 A”A 14; Shaareiy Teshuvah 8:12; Zivcheiy Tzedek 1:19-24; Kaf Hachaim 8:45; Piskeiy Teshuvos 25:22 and footnote 168 that the blessing is not to be repeated; See Piskeiy Teshuvos 8:24-25] In M”A 8:14 there is question as to the correct version of his statement, Admur in KU”A ibid states the correct Nussach is that he has to say the blessing.

[253] See Admur 25:1 and Halacha 5 above!

[254] See Admur ibid that it has the same status as one who wears only one Tefillin, in which case we rule that Ashkenazim recite two blessings over the Tefillin Shel Rosh; Mishneh Halachos 8:8; Piskeiy Teshuvos ibid; However, see Beir Moshe 6:12 that even Ashkenazim are to only say the blessing of Al Mitzvas Tefillin in such a  case

[255] Admur 25:31

[256] Admur ibid; Michaber 25:12; Rabbeinu Yona in Sefer Hayirah in name of Rav Shmuel Ben Shneur; So rule regarding a Tallis, Then if it fell off without one being consciously aware that he must repeat the blessing: Admur 8:26; Michaber 8:15 based on opinion in Ritva

The reason: As since the Tefillin had been moved away from its place without one consciously being aware of it, it therefore does not help at all the fact that he desired to replace it back into its proper area. [Admur ibid] It is not similar to the scenario in which the Tefillin accidentally slipped from their valid area prior to the wearing of the Tefillin Shel Rosh, in which case we rule that a blessing needs to be repeated upon him returning it to its valid area, as in that case, the Mitzvah which belongs to the original blessing that was said over them, was not yet complete. Accordingly, when he now returns it to its valid place, he is not fulfilling the Mitzvah a second time but is rather completing the Mitzvah of which the original blessing was said over. However, here, when he re-locates the Tefillin Shel Yad to its proper location, he is fulfilling the Mitzvah of Tefillin for the second time and is thereby required to repeat the blessing. [Admur 25:33]       

[257] Admur 25:34

[258] Admur ibid; Rama 25:12

[259] Admur ibid and 25:29; Rama ibid

[260] Admur 25:32; M”A 25:21; Shelah Miseches Chulin 113a in name of Maharash Milublin; P”M 25 A”A 21; M”B 25:44; Soles Belula 25:7; Ben Ish Chaiy Vayeira 13; Kaf Hachaim 25:77; Piskeiy Teshuvos 25:22-5

Other opinions: Some Poskim rule that even today the blessing may be said if one chooses. [Elya Raba 25:19; Chayeh Adam 13:7; M”B ibid in name of Chayeh Adam although he concludes not to say it]

The law if the straps loosened without moving from theirn place: See Admur 25:34 who rules that if the fastening of the Tefillin Shel Yad loosened, even if the Tefillin did not move from its place, then the blessing is to be repeated. This implies that even according to the custom here, brought in Admur in 25:32 the blessing must be repeated. Vetzaruch Iyun as if even the moving out of the place does not required a repeated blessing according to the custom, then seemingly certainly a simple loosening would not require it. Vetzaruch Iyun. See next Halacha!

[261] The reason: Some explain that the reason behind this custom is because one was only required to repeat the blessing in times that people wore their Tefillin throughout the entire day, and the Tefillin accidentally slipped from their valid area not during times of prayer, in which case the person’s mind was completely removed from the Tefillin. However, today that we only wear the Tefillin during prayer, then it can be assumed that one does not remove his mind from them at that time, and thus even when it slips from its area, one feels it [and becomes consciously aware of it], and it is thus considered as if one consciously moved it from its area with intent to replaced it to its area, in which case a blessing is not repeated, as explained in 25:29. [Admur ibid; M”A ibid; Shelah ibid; See Kaf Hachaim ibid]

[262] Implication of Poskim ibid; M”B 25:44 regarding those who wear the Tefillin until midday; Piskeiy Teshuvos ibid

[263] P”M 25 A”A 21; Kaf Hachaim 25:77

[264] Admur 25:33 Michaber 25:12; Orchos Chaim; Taz ibid

[265] The reason: The reason for this is because since the blessing over the Tefillin Shel Yad also counts towards the Tefillin Shel Rosh, as already explained in 25:13 and Halacha 2 above, therefore so long as one has not yet put on the Tefillin Shel Rosh, he is considered to be dealing with the Mitzvah that belongs to that blessing. Now, the replacing or refastening of the Tefillin Shel Yad is also considered to be part of the fixing of the Mitzvah which belongs to that blessing, as it is not [Halachically] possible to put on the Tefillin Shel Rosh prior to putting on the Tefillin Shel Yad, and he is therefore forced to first fix the Tefillin Shel Yad, and then put them both on properly. It is thus found in conclusion, that at the time that the knot/strap loosened, the Mitzvah that belongs to that blessing which was said over the Tefillin Shel Yad was yet to be completed. It is therefore not similar to the scenario in which the Tefillin accidentally slipped from their valid area after wearing the Tefillin Shel Rosh, in which case we rule that a blessing needs to be repeated upon him returning it to its valid area, as in that case, the Mitzvah which belongs to the original blessing that was said over them, was already complete prior to it slipping away from its valid area. Accordingly, when he now returns it to its valid place, he is fulfilling the Mitzvah a second time and is thereby required to repeat the blessing. However, here, when he fixes the knot/strap and re-wears the Tefillin Shel Yad properly, he is not fulfilling the Mitzvah of Tefillin for the second time but is rather completing the Mitzvah of which the original blessing was said over. [Admur ibid]       

[266] See Ashel Avraham Butchach 27

[267] See Piskeiy Teshuvos 25:22-6

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

[269] See Admur 25:33-34; Michaber 25:12; Piskeiy Teshuvos 25:22-4

[270] Admur 25:33; Michaber ibid

[271] 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. [See Admur 27:11; Chapter 9 Halacha 11C; Piskeiy Teshuvos 25 footnote 180] See Admur 33:6, brought in Chapter 9 Halacha 11E, for the cases in which a torn strap becomes invalid and when it may be fixed versus replaced. [If the straps tear within their minimum measurement, the strap is invalid. Tying or sewing the strap back together is also invalid. If, however, the strap tore past its minimum measurement, then it is valid.]

[272] Biur Halacha 25:12 “Kesher Echad”; Halachos Ketanos 2:120

[273] Admur ibid; Taz 25:12-13

The reason: The reason for this is because since the blessing over the Tefillin Shel Yad also counts towards the Tefillin Shel Rosh, as already explained in 25:13 and Halacha 2 above, therefore so long as one has not yet put on the Tefillin Shel Rosh, he is considered to be dealing with the Mitzvah that belongs to that blessing. Now, the fixing of the knot of the Tefillin Shel Yad is also considered to be part of the fixing of the Mitzvah which belongs to that blessing, as it is not [Halachically] possible to put on the Tefillin Shel Rosh prior to putting on the Tefillin Shel Yad, and he is therefore forced to first fix the Tefillin Shel Yad, and then put them both on properly. It is thus found in conclusion, that at the time that the knot/strap tore, the Mitzvah that belongs to that blessing which was said over the Tefillin Shel Yad was yet to be completed. It is therefore not similar to the scenario in which the Tefillin accidentally slipped from their valid area, in which case we rule that a blessing needs to be repeated upon him returning it to its valid area, as in that case, the Mitzvah which belongs to the original blessing that was said over them, was already complete prior to it slipping away from its valid area. Accordingly, when he now returns it to its valid place, he is fulfilling the Mitzvah a second time and is thereby required to repeat the blessing. However, here, when he fixes the knot/strap and re-wears the Tefillin Shel Yad properly, he is not fulfilling the mitzvah of Tefillin for the second time but is rather completing the Mitzvah of which the original blessing was said over. [Admur ibid]       

[274] Biur Halacha 25:12 “Kesher Echad”; Halachos Ketanos 2:120

The reason: As the blessing was said over the Batim and not over the straps, and it is hence not considered like a different pair which would require a new blessing. [Biur Halacha ibid]

[275] M”B 25:49; Piskeiy Teshuvos ibid footnote 174; See 1D and 3E

[276] Kaf Hachaim 25:80; Piskeiy Teshuvos ibid; See Halacha 1D and 3G for the full details of this subject!

[277] Admur 25:33; Michaber 25:12; Orchos Chaim; Taz 25:13; M”B 25:52 and Biur Halacha 25:12 “Eino Tzarich” regarding of the straps tore [as opposed to if the knot of the Yud simply unraveled]

Other opinions: Some Poskim rule that even in such a case that the straps/knot tore after the wearing of the Tefillin Shel Rosh, the blessing is not to be repeated if this occurred during the Davening, just as is the custom regarding if the Batim accidentally moved out of their valid area. [M”A 25:25; Kaf Hachaim 25:80; See Piskeiy Teshuvos ibid] See M”B and Biur Halacha ibid

[278] Implication of Admur and Taz ibid who rules that even if the straps simply loosened from on the bicep that the blessing is to be repeated; Piskeiy Teshuvos 25 footnote 182

Other opinions: Some Poskim rule that even in such a case that the straps/knot tore after the wearing of the Tefillin Shel Rosh, the blessing is not to be repeated if this occurred during the Davening, just as is the custom regarding if the Batim accidentally moved out of their valid area. [M”B 25:52; Biur Halacha 25:12 “Eino Tzarich”; Piskeiy Teshuvos ibid]

[279] Biur Halacha 25:12 “Nifsak Hakesher”

[280] 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

[281] 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]

[282] 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]

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