Chapter 33: Ashrei-Aleinu[1]

1. Half Kaddish:[2]

After the conclusion of Tachanun, half Kaddish is recited by the Chazan. In the event that Tachanun is being omitted, then the half Kaddish is recited immediately after the conclusion of the Chazans repetition.

2. Ashreiy and Lamnatzeiach:[3]

After the recital of half Kaddish, and after the completion of the Torah reading on days in which the Torah was read, one recites the prayers of Ashreiy, Lamnatzeiach Yeancha [on days that Tachanun is recited]. On days that Tachanun is omitted, Lamnatzeiach is omitted.[4] On days in which Tachanun, and Lamnatzeiach of Uva Letziyon is omitted, then it is made up and recited after Davening, prior to the recital of the daily Tehillim.

3. Uva Letziyon:[5]

The prayer of Uva Letziyon is recited after Lamnatzeiach.

Concentration: One has to be very careful to recite Uva Letziyon with concentration.

Saying Kedusha with Minyan: It is proper for the Kedusha of Uva Letziyon to be recited together by the congregation. Therefore, if the congregation has already began reciting the words out Kedusha and he has yet to begin the paragraph of Ashrei, then he should start reciting the Kedusha with the congregation and after he finishes Uva Letziyon, he should go back and recite Ashrei, Lamnatzeiach, and the two verses that precede Kedusha of Uva Letziyon.

Aramaic section:[6] The Kedusha that is recited in Uva Letziyon is translated into Aramaic.

Saying the Aramaic verses in silent:[7] The Aramaic part of Kedusha is to be recited privately and not together with another person. It is [thus] not to be recited aloud. [Some Poskim rule that the above requirement to say the Aramaic parts in silent only applies when one is praying together with the Minyan. If, however one is praying in private [or not on pace with the Minyan] then there is no prohibition against saying it aloud. In all cases, the Chazan is not to say it aloud, and so was the Rebbe’s custom.]

4. Kaddish Tiskabel:[8]

At the conclusion of the prayer of Uva Letziyon, Kaddish Tiskabel is to be recited by the Chazan.

Oseh Shalom:[9] After the completion of Kaddish [prior to Sim Shalom] the custom is to take three steps back and then recite Oseh Shalom Bimiromav, just as is done at the conclusion of Shemoneh Esrei. The Chazan is to first take three steps back and only then begin saying the words of Sim Shalom.

How to take the steps back and bow by Oseh Shalom of Kaddish:[10] One is to bow to his sides upon saying Oseh Shalom, as is similarly done by Shemoneh Esrei. The Chabad custom is to turn and bow the head first to the right, when saying Oseh Shalom, then to the center when saying Hu, and then to the left while saying Yaaseh Shalom Aleinu, and then to the center when saying Veal Kol Yisarel. Seemingly, one is to move his right foot first and only then his left, just as he first bows to his right.

Must the Chazan who recited Chazaras Hashatz likewise recite the Kaddish Tiskabel that follows Shemoneh Esrei? It is permitted to switch Chazan’s for Ashrei and Uva Letziyon and have the new Chazan recite the Kaddish Tiskabel which follows. Accordingly, if a mourner does not know to lead the prayers, he can at the very least take over as Chazan for the saying of Ashrei and Uva Letziyon and then recite the Kaddish Tiskabel. [From this law it can be understood that it is not imperative for the person who led the prayers for Chazaras Hashatz to recite the Kaddish Tiskabel, and rather anyone from the Minyan can recite it. However, some understand that in truth the person who recited Chazaras Hashatz must also be the same person who says the Kaddish Tiskabel, and the only reason why we allow switching prior to Uva Letziyon, is because the recital of Kedusha in Uva Letziyon is similar to the recital of Shemoneh Esrei. Accordingly, one is not to switch Chazan’s just for the saying of Kaddish Tiskabel if Uva Letziyon was not recited previously by that person.]

5. Shir Shel Yom:[11]

After Uva Letziyon, one recites the paragraphs of Tefila Ledavid, Beis Yaakov, Shir Hamalos Shir Shel Yom, Hoshieinu.

A day in which Tachanun is omitted: On a day in which Tachanun is omitted, Tefila Ledavid is omitted as well, and one rather begins from the paragraph of Beis Yaakov.

Kaddish Yasom: At the conclusion of Shir Shel Yom, Kaddish Yosam is recited. It is to be recited by a mourner who is within 11 months of mourning for the passing of his father or mother. If no such individual is present by the Minyan, then it is to be recited by any individual who no longer has a living parent, neither father nor mother.

6. Kavei:[12]

At the conclusion of Shir Shel Yom, Kavei and Ein Kelokeinu is recited. It is then followed by Kaddish Derabanon.

7. Aleinu Leshabeiach:[13]

Rebbe Yochanan Ben Zakaiy instituted to recite the prayer of Aleinu each day after Davening. The prayer of Aleinu Leshabeiach must be recited with great concentration, with fear and trepidation. It is to be said in a standing position. One is to bow upon reciting the words of “Veanachnu Korim.”

Saying Aleinu Leshabeiach together with the congregation:[14] When the congregation recites Aleinu Leshabeiach one is to say it together with them. This applies even if one has already Davened, and just happened to walk into Shul at the time the congregation is reciting Aleinu. It likewise applies if he was already in Shul and is in the midst of reciting supplications or verses, in an area that it is permitted for him to stop. If one is in the midst of Davening, past Baruch Sheaamar, he is not to recite Aleinu together with the congregation.

Bowing together with the congregation: If for whatever reason one is not reciting Aleinu Leshabeiach together with the congregation [such as he is in an area of Davening that an interruption may not be made] he is nevertheless to [stand up and] bow upon the congregation reciting the words of “Veanachnu Korim”.

If one is after Shemoneh Esrei prior to Aleinu and the congregation has already reached Aleinu Leshabeiach, is he to stop in middle and recite Aleinu together with the congregation?[15] Some write he is not required to stop and recite Aleinu with the congregation although he is to bow upon the words of Veanchnu Korim being said. Others write he is to say Aleinu together with the congregation, and then repeat it again at the end of his Davening. If one has finished Shemoneh Esrei but is prior to Tachanun, he is not to stop to recite Aleinu Leshabeiach, and is rather to go straight to Tachanun. [He is nevertheless to bow upon the words of Veanchnu Korim being said, as stated above.]

If one is in the midst of learning Torah, must he stop to recite Aleinu Leshabeiach? Some Poskim[16] write he is not required to do so, although he is nevertheless to bow upon the words of Veanchnu Korim being said, as stated above.

 

8. Spitting by Aleinu:[17]

The custom: It is customary to spit prior to saying the words “ואנחנו כורעים”.  Doing so does not pose any Halachic issues and is considered an act of respect of heaven. [However, some Poskim protest against this spitting. Practically, the Chabad custom is to spit after saying the words “שהם משתחוים להבל ולריק” and so is the custom of some Gedolei Yisrael. However, majority of Jewry is no longer accustomed to performing this spitting.]

Rubbing the spit into the ground:[18] It is permitted to spit in a Shul, so long as one rubs the spit with his feet in order so the saliva does not remain visible in the Shul. [Thus, when spitting in Shul during Aleinu, one is to rub the spit with his shoe in order so it does not remain visible. If, however, one is Davening outside of a Shul, there is no need to rub the spit during Aleinu, unless one spits into a public area. It is permitted to rub the spit on the tiled floor of a Shul even on Shabbos, as will be explained next.]

Spitting on Shabbos:[19] When spitting on Shabbos during Aleinu, it is permitted to rub the saliva as he usually does during the week, if one is spitting on a tiled floor. [Those who desire to be stringent must at least step on the saliva until it disappears.] It is, however, forbidden to rub the saliva when spitting on an earth floor, and one is rather to simply step on it until it disappears.

Women spitting: It is not customary for women to spit during Aleinu.

Spitting in front of Aron:[20] It is forbidden to spit opposite a Sefer Torah. Accordingly, one is to avoid spitting opposite the Aron Kodesh, which holds the Sefer Torah.

Spitting in front of others: Spitting in front of other people is considered a repulsive act, and hence when one spits during Aleinu [or during any other time that one feels necessary], one is to do so discreetly.

9. Saying Barchu at the end of Davening?[21]

One may recite Barchu at the end of Davening for the sake of people that did not yet hear Barchu that day.[22] Furthermore, according to Kaballah, the Chazan is to recite Barchu daily after Davening, even on Shabbos and Yom Tov. The Chabad custom, however, is not to recite Barchu at the end of Davening during the week, even if there is a person present that did not hear it. However, on Friday night the Chabad custom is to recite Barchu before Aleinu in all cases, even if everyone was present for Maariv. Each community is to follow his custom in this matter.

If one is a Chazan Davening by a Minyan that says Barchu after Davening, is he to recite Barchu?[23] Yes. One is to follow the custom of the community in this regard.

10. Al Tira:[24]

After Aleinu, Kaddish Yasom is recited, which is followed by Al Tira and Ach Tzadikim.

11. Tehillim:[25]

The Rebbe Rayatz instituted on Simchas Torah of the year 5687 [1926] for the daily Tehillim to be recited by the Minyan after the Shacharis prayer.

Saying your own Kapatil: It is customary to recite the Tehillim that corresponds to one’s age after Davening. This paragraph of Tehillim is to be recited prior to the daily Tehillim.

Saying the Rebbe’s Kapatil: It is customary to recite the Tehillim that corresponds to the age of the Rebbe after Davening. This paragraph of Tehillim is to be recited prior to the daily Tehillim. The saying of Tehillim that corresponds to one’s age applies even after one passes away.[26] It is for this reason that Chassidim continue to recite the Tehillim of the Rebbe even after the Rebbe’s passing.

Women spitting: It is not customary for women to spit during Aleinu.

Saying the Tehillim of one’s children:[27] It is an old tradition, reiterated by the Rebbe Rayatz, for one to read daily the chapter of Tehillim which corresponds to the age of one’s sons and daughters, and that doing so is a Segula so one’s child not go off the Derech.

Saying Lamnatzeiach: On days in which Tachanun, and Lamnatzeiach of Uva Letziyon is omitted, then it is made up and recited after Davening, prior to the recital of the daily Tehillim.

Giving charity prior to saying Tehillim:[28] The Rebbe requested and encouraged for charity to be given when reciting Tehillim. The Rebbe stated that this is a heartful and soulful request, and expressed his wishes that it be accepted everywhere. This was likewise the custom of the Rebbe Rashab, to give charity after reciting Tehillim, even if he was reciting a few verses.

Where the Chazan should say the Tehillim:[29] When  the Takana of reciting the daily Tehillim was first initiated and publicized by the Rebbe Rayatz on Simchas Torah of year 5687 [1926] he explicitly stated that the Chazan should not recite it by the Amud, and rather it is specifically to be recited by the Bima of Kerias Hatorah. With time, however, the custom became for the Chazan to recite it by the Amud, despite the above words of the Rebbe Rayatz. The Rebbe in a talk in 1969 makes mention of both the original institution of the Rebbe Rayatz to not recite the daily Tehillim by the Amud, as well as the accustomed change today for the Chazan to do so.

12. Mishnayos after Davening:[30]

See Chapter 48 Halacha 9 for the full details of this matter!

The Chabad custom is for an Avel [over the passing of a parent] to recite Mishnayos after Davening of each prayer [Shacharis, Mincha, and Maariv] during Shiva, and throughout the 11 months, and on the Yahrzeit.

What to study: The Avel studies the entire chapter 24 in Keilim and the entire chapter 7 in Mikvaos.

The order of study: The Mishnayos are to be studied prior to Davening and are only concluded at the end of Davening. After the reading of the daily Tehillim by Shacharis, and after the last Kaddish Yasom by Mincha and Maariv, the Avel reads the last Mishnah of Mikvaos chapter 7 aloud, beginning from the word Machat, and concluding with the Agadic saying of Rebbe Chanania. This is then followed by a few lines of Tanya which are said quietly, and then Kaddish Derabanan. The Rebbe’s custom, and so is the widespread Chabad custom, was to say the words in Tanya chapter 2 “Vinefesh Hasheinis Beyisrael Hi Chelek Eloka Mimal Mamash” and then wipe his forehead with his finger, and then begin Kaddish Derabanan.

On Tishe Beav, may an Avel recite Mishanyos after Davening as he does throughout the regular year? After Maariv and Shacharis on Tishe Beav, the Avel is to recite the Mishnayos of Moed Katan, saying the last Mishnah of the third chapter. [He is not to conclude with the teaching of Rebbe Chananya, and is to begin straight with Kaddish after concluding the Mishnah.] After Mincha of Tishe Beav, the Avel is to recite the normal Mishanyos and saying of Rebbe Chananya that he recites throughout the year.

Mincha Erev Tishe Beav: The Avel is to recite the Mishnayos of Moed Katan, saying the last Mishnah of the third chapter. [He is not to say conclude with the teaching of Rebbe Chananya, and is to begin straight with Kaddish after concluding the Mishnah.] Some however write that the regular Mishnayos may be recited.

Erev Tishe Beav falls on Shabbos: When Erev Tishe Beav falls on Shabbos, seemingly he is to recite the regular Mishnayos after Mincha. However, some Rabbanim write that even in such a case he is to recite the Mishnayos of Moed Katan.

13. Tefillin of Rabbeinu Tam:[31]

See Chapter 22 Halacha 29 for the full details of this matter!

The Chabad custom is to wear the Tefillin of Rabbeinu Tam only after the completion of Shacharis and the recital of Tehillim. In the Siddur, Admur rules that after Davening a G-d fearing Jew is to put on the Tefillin of Rabbeinu Tam inside of his home and learn with them for about an hour, if it is easier for him to learn in his home.

How close to Davening to wear: Preferably, one is to wear his Rabbeinu Tam in close approximation to the removal of the Tefillin of Rashi, without making an interval of Hefsek Hadaas.

May one speak before wearing Tefillin of Rabbeinu Tam after Davening? Yes, and so is the widespread custom even amongst G-d fearing Jews. Nevertheless, some are stringent not to speak.

What does one say when wearing Rabbeinu Tam? While wearing Tefillin of Rabbeinu Tam one is to recite Kerias Shema. The Chabad custom is to recite all three paragraphs, including Vayomer, without repeating Hashem Elokeichem Emes in its conclusion. One is to also read the paragraphs of Kadeish and Vehayah Ki Yiviacha. One is to try to learn Torah for about an hour while wearing the Tefillin.

May one speak while saying Shema during the wearing of the Tefillin of Rabbeinu Tam? One is not to speak of mundane matters wile reciting the Shema during the wearing of the Tefillin of Rabbeinu Tam. However, one may speak of necessary matters, and certainly may answer for all matters of Kedusha.

Talking between wearing the Shel Yad and Shel Rosh of Rabbeinu Tam: One may not speak between wearing the Tefillin Shel Yad and Shel Rosh of Rabbeinu Tam even though a blessing is not said. One may answer Amen in between the wearing of the Shel Yad and Shel Rosh.  However, one may not answer Baruch Hu Ubaruch Shemo in-between.

14. Remembering/Reciting the six Zechiros:[32]

The Mitzvah: It is a positive command in the Torah to remember [daily] the following actions:

1. Mamad Har Sinai
2. Maaseh Amaleik and angering Hashem in Midbar
3. Maaseh Miriam [Remember not to speak Lashon Hara.[33]]
4. Maaseh Haeigal
5. Shabbos: Some Poskim rule it is a positive command to remember Shabbos daily and so rules Admur in the Siddur.
6. Yetzias Mitzrayim: It is a positive command in the Torah to remember Yetzias Mitzraim every day and night.

When: It is proper to remember the above Zechiros in Birchas Kerias Shema. Likewise, one is to verbally recite the six Zechiros daily after Shacharis. [The six Zechiros are to be recited daily even on Shabbos and Yom Tov, Rosh Hashanah and Yom Kippur. On Shabbos they are said after the Parsha of Velakachta Soles.]

How: Some Poskim rule one is required to verbalize the above remembrances and thinking of them in one’s thought alone does not suffice to fulfill the Mitzvah.

Women: Women are obligated to remember the exodus daily just like men. [Accordingly, seemingly they are obligated to remember all the six remembrances just like men being that it is not a time-dependent mitzvah, and so explicitly write some Poskim that women are obligated to remember daily the giving of the Torah. Practically, it is proper for women to recite the six remembrances just like men.]

15. When to remove Tefillin after Davening:[34]

See Chapter 22 Halacha 26 for the full details of this matter!

The world is accustomed to not remove the Tefillin until after the Kedusha of Uva Letzion is recited [by the Minyan]. The Chabad custom is not to remove the Tefillin until After the Kaddish which is said after Tehillim.

Learning Torah with Tefillin: Based on Kabbalah, it is proper to learn the oral Torah while wearing the Tefillin. Admur in the Siddur records to do so while wearing Tefillin of Rabbeinu Tam.

On day when Torah is read: On a day that the Torah is read, the Tefillin may not be removed until the Torah is returned to the ark. If one needs to remove his Tefillin prior to the Torah being returned to the Ark, then he may do so if he turns away from the Torah scroll while removing the Tefillin.

Bris Milah: If a Bris Milah is taking place [right after the prayer] then the Tefillin are not to be removed until after the Milah.

Rosh Chodesh: The custom is to remove the Tefillin prior to the silent prayer of Musaf. The Tefillin are to be removed after the Kedusha of Uva Letziyon [prior to the Kaddish recited before Musaf].

Removing Tefillin in front of Rebbe: One may not remove his head Tefillin in front of his [main] teacher. One is rather to turn around and remove it.

Removing Tefillin in front of Sefer Torah: One may not remove his head Tefillin in front of a Sefer Torah. One is rather to turn around and remove it.

16. The order of removing the Tefillin:[35]

See Chapter 22 Halacha 27 for the full details of this matter!

The order in removing the Tefillin: One first unwraps the hand area of the Tefillin, and only then removes the Shel Rosh. The Rebbe Rashab would remove several straps also from the arm, thus loosening the attachment of the Shel Yad to the biceps, prior to removing the head Tefillin.  Many within Chabad would follow this custom.  The Rebbe however expressed that he did not have knowledge of this custom, and seemingly only removed the straps from his fingers, and not from his arm.

With which hand should the Tefillin be removed? One is to remove the Shel Rosh with the left hand.

With which hand should a lefty, or one who is mixed handed, remove his head Tefillin? One whose left hand is his stronger hand, should use his right, and weaker, hand to remove his head Tefillin.

The Position-Standing or sitting: The Tefillin of Shel Rosh and finger straps of the hand Tefillin must be removed in a standing position. The hand Tefillin is also to be removed in a standing position according to our custom to wear it standing, although some learn that this is voluntary, and it may be removed in a sitting position if one so chooses. If one puts it on in a sitting position, then he is to remove it while sitting.

Kissing the Tefillin: It is the custom of Sages to kiss the Tefillin when placing them on and when taking them off. [This custom should be followed by all Jewry. One may kiss the Tefillin with his lips and so is the custom. Some are accustomed to kiss the Tefillin three times.]

Looking at the Shin’s of the Shel Rosh: Based on Kabbalah, after removing the Tefillin Shel Rosh one is to look at the two Shin’s of the Shel Rosh.

 

17. How to wrap and store the Tefillin:[36]

See Chapter 22 Halacha 28 for the full details of this matter!

Wrapping the straps around the Tefillin, and not vice versa: One is to wrap the strap around the Batim and not the Batim around the strap.

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

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

Not to leave the Tefillin revealed outside of its case: One is not to leave the Tefillin uncovered, outside of their case or bag. They are thus to be returned to their box right away after removing them. If one is unable to do so, such as on Rosh Chodesh prior to Musaf, then one is to have them covered by a Tallis and the like until they are replaced.

Wrapping your Tefillin personally:  It is proper for one to endeavor to personally wrap one’s Tefillin rather than have another person do so for him.

18. Leaving the synagogue:[37]

Upon leaving the synagogue, one should not leave with his back facing the ark but rather walking away that only his side facing the ark.

Not to run out:[38] It is forbidden for one to run out of the synagogue or for one to take large steps, as doing so expresses that one views his staying in the synagogue as a burden. However, this only applies if one is leaving the synagogue in order to go to work, however, if one is leaving with intent to return, then it is a Mitzvah to run in order to return quickly. Likewise, if one is in a rush to reach the house of study then he may run from the synagogue.

_________________________________________________________

[1] See Michaber 132; Ketzos Hashulchan 24; Ishei Yisrael 26; Tefila Kehilchasa 17

[2] Ketzos Hashulchan 24:8

[3] See Ketzos Hashulchan 24:8; Sefer Haminhagim p. 17

[4] Siddur Admur

[5] Ketzos Hashulchan 24:8

[6] Michaber 131:1; Sotah 49

[7] See Rama 132:1; Kaf Hachaim 132:10

[8] Ketzos Hashulchan 24:8

[9] Admur 56:8; Michaber 56:5; Terumos Hadeshen 13; This applies by all Kaddeishim: Radbaz 1:139; Mamar Mordechai 56:2; Kaf Hachaim Falagi 13:20; Yifei Lalev 56:11; Ketzos Hashulchan 16:7; Yabia Omer 5:9; See Piskeiy Teshuvos 56:10; Nitei Gavriel 41:8

[10] Sefer Haminhagim p. 16 [English]

[11] Ketzos Hashulchan 24:9

[12] Ketzos Hashulchan 24:10

[13] Ketzos Hashulchan 24:11

[14] Machatzis Hashekel 65:3

[15] Piskeiy Teshuvos 132:7

[16] Piskeiy Teshuvos 132 footnote 30; See Mamar Mordechai 65:6 and Kaf Hachaim 65:4 that saying Aleinu with the congregation is not an obligation but merely a good act.

[17] Taz Yoreh Deah 179:5; Ketzos Hashulchan 24:11; Hayom Yom 9^th Teves; Answer of Rebbe printed in Hiskashrus 905 p. 11; See Chikrei Haminhagim [Gurary] 1:36

[18] Admur 90:14; Michaber 90:13 and 151:7; Brachos 62b

[19] Ketzos Hashulchan 146:65; Az Nidbaru 6:24; Piskeiy Teshuvos 316:7; See also 337 Biur Halacha “Veyeish Machmirim”

[20] Ketzos Hashulchan 29:2

[21] See Ketzos Hashulchan 24:10

[22] Admur 69:4; Rama 133:1

[23] Piskeiy Teshuvos 133:1; See Admur 69:4 that one is not to change the custom in a Shul due to Mahclokes and see Igros Kodesh ibid

[24] Ketzos Hashulchan 24:11

[25] See Sefer Haminhagim p. 17

[26] Sefer Hamamrim 5680 p. 357; Mamar VeHashem Amar Hamechaseh 5737 letter 7 [Printed in Sefer Hamamrim Melukat 1 p. 210]

[27] See Igros Kodesh Rayatz 1 p. 31; Shemuos Visippurim 1 p. 168

[28] See Toras Menachem 5745 5 p. 1937-2940; Koveitz Michtavim of Rebbe Rayatz printed in end of Tehillim Yosef Yitzchak p. 209

[29] See Sefer Hasichos 5687 p. 116; Toras Menachem Vol. 58 p. 51-53; Hearos Ubiurim Volume 987 p. 60 and 988 p. 71; Hearos Utemimim Kefar Chabad Gilyon 243:33; Shvus Yaakov 2:44

[30] See our corresponding Sefer “The laws & Customs of Mourning” Volumes 1-2 for the full details of this subject!

[31] See our corresponding Sefer “The Laws and Customs of Tefillin.”

[32] See Admur 60:4; Siddur Admur; Siddur Raskin in length; Ketzos Hashulchan 24:11

[33] Seibid

[34] See our corresponding Sefer “The Laws and Customs of Tefillin.”

[35] See our corresponding Sefer “The Laws and Customs of Tefillin” Chapter 2 Halacha 17

[36] See our corresponding Sefer “The Laws and Customs of Tefillin” Chapter 2 Halacha 19

[37] M”A 132; Ketzos Hashulchan 24:11

[38] Admur 90:13