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 Chapter 9: The Kashrus of the Tefillin-Part 3-The Batim & Straps[1]

 1. The material of the Batim and its manufacturing:

Beautiful Batim inside and out:[2] It is a Mitzvah for the Tefillin to be beautiful to the onlooker from the outside, and certainly from the inside. [Thus, even the inside of the Batim are to look beautiful, unlike those who only invest on the external beauty and perform a sloppy job on the inside.[3]] 

Leather of a Kosher animal:[4] The Batim must be made from the hides of Kosher species of animals, or birds, and is valid even if they are Niveilos or Treifos. One may use the hide from a fetus for the Batim. Furthermore, some[5] rule that the leather made from a fetus is the most scrupulous and proper for the Mitzvah.[6] One may also make them from parchment, although some require the parchment to be tanned similar to hides for it to be valid, and so is the initial ruling. Some Poskim list the following order of precedence for the making of the leather of the Batim: 1) the leather of a fetus, 2) the leather made from the skin of a bird, 3) the leather made from the skin of a wild animal, 4) the leather made from the skin of a domestic animal which was slaughtered in a Kosher manner, 5) the leather made from a Kosher species which is a Neveila or Treifa. [Practically, today however, the widespread custom of most places is to use the skin of an adult cow for making the leather of the Batim, and not the skin of a fetus. This is known as Gasos, as explained below. One takes the skin specifically from the region of the neck of the animal. This is due to that this leather is the most durable.[7] Others use the skin of sheep or goats, and this type of Batim is known as Dakos. See the end of this Halacha regarding Gasos versus Dakos Tefillin.]

Tanning the leather-Ibud:[8] The leather used for the Batim must be tanned.

Tanning the leather Lishma:[9] The leather of the Batim must be tanned Lishmah, just as we rule regarding the parchment. [This means that one tans the leather for the sake of the Tefillin. It is proper to verbalize and say that it is being done for the sake of the Tefillin, Lisheim Kedushas Tefillin, and not suffice with simply thinking so in one’s mind.[10] However, Bedieved one may be lenient if he thought of the Lishma in his mind and did not verbalize it.[11]] In a time of need, if nothing else is available, one may be lenient to use leather for the Batim even if they were not tanned Lishma, and one may even say a blessing over it until proper ones are found.[12] [It suffices to say the Lishma one time in the beginning of the day for all the tanning of that day.[13]]

Who may tan the leather for the Batim? Jewish labor, women, children, & Machines:[14] Initially, the skin is to be tanned by a Jew[15], or at the very least have a Jew perform some of the action of the tanning together with the gentile, and supervise the gentile to do his actions Lishma. If the skin was entirely tanned by a gentile, then Bedieved it is valid if no other Tefillin are available [as ruled above regarding Lishma], and if a Jew supervised the process and told the gentile to tan it Lishma, then some Poskim rule it is permitted [even initially], and so is the final ruling that Bedieved it remains Kosher. [Regarding a woman, it is permitted for a Jewish woman to do the tanning Lishma, even if she does not have supervision of someone standing over her.[16] Regarding a child, it is only valid if there is an adult supervising the child to make sure that he is going to do it Lishma, and only if he is old enough and mature enough to do so.[17]]

Who may make the Batim? Jewish labor, women, children, & Machines:[18] Whoever is invalid to write Tefillin is likewise invalid to do any form of fixing towards the body of the Tefillin, such as to make the Batim, or sew them shut, or make the Shin of the Shel Rosh, [or make the square of the Batim or Titura[19]] and if they did so the Tefillin is invalid.[20] This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[21] This applies even if they do it Lishma.[22] [It is permitted to use electric machines to assist one in the making of the Batim, although it is considered a Hiddur for it to be done by hand.[23]]

Using a single piece [i.e. Miksha Achas or Or Echad] versus many pieces of leather [Peshutos]:[24] The four compartments of the Shel Rosh [and certainly the Bayis of the Shel Yad] need to be made from one piece of leather [i.e. Miksha Achas], and not two or three separate pieces [i.e. Peshutos]. Nevertheless, if the pieces are sewn together (or glued together) it is valid, although initially it should be made from a single piece of leather. This can be accomplished by using the soft skin of a calf and placing it into the mold. [This however only applies to the actual Ketzitza, while the Titura and Mabarta were customarily made from another piece of leather.[25] This was due to the fact that the Tefillin in previous times were made from Dakos. Practically, the custom today is to make the entire Bayis from a single piece of leather, including the Ketzitza, upper and lower Titura, and Mabarta.[26] This is known as Or Echad or Miksha Achas.[27] However, some are accustomed to place a piece of parchment between the upper and lower Titura for the sake of strengthening it.[28] Certainly, one is to avoid filling holes inside of the leather of the Bayis using other materials.[29] See the end of this Halacha regarding Gasos versus Dakos Tefillin.]

Coating and covering the Bayis:[30] If one coats the Bayis with gold, or leather that is made from a non-kosher animal, then it is invalid. [This, however, only excludes a permanent coating or covering, while a temporary one which is not attached is valid. Accordingly, the customary placing of the plastic box over the Tefillin Shel Yad in order to protect its corners, is valid.[31] Likewise, there is no prohibition to coat the Bayis with oil or transparent nail polish for the sake of protecting it from sweat, dampness, and to help it shine.[32] Nonetheless, some are stringent not to do so.]

Writings and designs on the Batim or inside them:[33] One is to avoid adding any other words or letters or designs on the Battim, whether inside or outside. Damages to the Batim-Holes, cracks, tears:[34] Holes and cracks in the Batim can potentially invalidate it. If the squareness of the Tefillin is damaged as a result in those areas that a square is required, then it is certainly invalid. Furthermore, even if the squareness was not ruined, if the hole or crack is found on the actual Bayis from the outside, then if water can pass through it, it is invalid. However, a hole or crack in the Titura or Mabarta does not invalidate the Tefillin, unless the hole is found in the area of the Titura that is directly under the Bayis.  Dakos or Peshutos versus Gassos or Mehudarim:[35] There exist two forms of quality of Batim on the market with a considerable price difference, one being called Dakos and the other being called Gassos. The Dakos are cheaper and of lesser quality, and deteriorate their shape or tear, with the passing of time, thus becoming invalid. They’re made from the skins of sheep or goat, which are referred to in Hebrew as Biheima Dakah. They are also referred to as Peshutim. [Within this type of Batim there exists two kinds, one being called Peshutim, which is made from many pieces of skin glued together and is not Lechatchila as stated above, the second being called Peshutim Mehudarim which are made from a single piece of skin. Hence Gasos versus Dakos are not necessarily synonymous with Or Echad or Miksha Achas versus Peshutos.] Gasos, however, are more expensive and of much greater quality being able to last and retain their shape for much longer. They’re made from the skins of cows, which are referred to in Hebrew as Biheima Gassah. They’re made from a single piece of leather, hence having an advantage over Dakos which are often made with many pieces glued together. The use of leather from a cow for the making of Gasos Batim is relatively new having started only about 100 years ago, as it was not known how to make Batim from thick leather.[36] Indeed, the Rebbe Rashab, Rebbe Rayatz, and Rebbe all wore Dakos Tefillin. It is told that the Rebbe Rashab was in fact opposed to Tefillin of Beheima Gassah, being that its compartments are very narrow, which can compromise on the Parshiyos. Practically the widespread custom of Chassidim is to use Gasos Batim.[37]  It is forbidden for a seller to sell a person Dakos if he told him he wants Gasos.[38]

 2. The color of the Batim:[39]

Although according to the Halacha Lemoshe Misinai there is no requirement for the Batim to be black, nevertheless it is a Mitzvah to do so, due to Noiy Mitzvah.

Dyeing Lishma and Jewish labor, women and children:[40] Being that there’s no requirement for the Batim to be black, therefore they are valid even if they were dyed not Lishma, or dyed by a gentile. Nonetheless, it is initially proper for an adult to dye the Batim Lishma, just as is done by the straps. [Regarding a woman, it is permitted for a Jewish woman to do the blackening of the Batim Lishma, even if she does not have supervision of someone standing over her.[41] Regarding a child, it is only initially valid if there is an adult supervising them to make sure that they’re going to do it Lishma, and they’re old enough and mature enough to do so.[42]]

The ink used to dye the Batim: Initially the ink is to be made in the most Mehudar way, with only kosher ingredients[43], exclusively for the purpose of writing Stam, and so is the custom of all Jewry today to manufacture and use specially made ink for writing Safrus and blackening the straps and Batim of the Tefillin.[44] See Chapter 8 Halacha 4C for the full details of the subject. See also Halacha 11B.

 3. The four compartments of the Shel Rosh:

Four compartments which reach down until the area of the sewing:[45] The four compartments of the Shel Rosh are to be fully separated until the area of the sewing [of the Ketzitza with the two sides of the Mabarta]. Nevertheless, Bedieved it remains valid even if it is not split until the area of the sewing, so long as it is visibly recognizable to all that they are split into four compartments. Nonetheless, in such a case that it is not split until the area of the sewing, it is only valid if the inside of the compartments contain a leather separation made from the same single piece of leather of the Bayis, which reaches until the bottom of the Parsha.[46] If this was not done, or if this divider tore, then it is invalid. [The dividers are to reach all the way down to the bottom of the upper Titura.[47]]

The separation of the compartments from each other and their compressing- Perudos Legamri:[48] One is to make sure that the four compartments are not glued to each other at all throughout their entire length until the area of the sewing, as can sometimes occur if the Sofer accidentally placed glue in the area. In the event that they were glued together even partially somewhere in the area, one is to use the head of a thin knife to separate them until the actual area of the sewing. It is for this reason that a sinew is sewed between each one of the compartments by their bottom [as explained below], in order to separate them well and prevent them from sticking to each other. [This is unlike the practice of many Batim makers, as is defended by some Poskim[49], to use Kosher glue to stick the compartments to each other in order so they don’t separate and ruin the squareness that is Biblically required.[50] Practically, today’s machinery is able to compress the compartments of the Bayis together using massive pressure, which removes the need of using glue to stick them together, and there is no need to use any glue at all, and so should be done to make Mehudar Batim.[51] Nonetheless, Bedieved, some Poskim[52] conclude that the Bayis is valid even if the compartments were glued together so long as they are visibly separate to one looking at them from the outside.]

The visibility of the separation to those looking at the Tefillin:[53] The four compartments are to be visible to one looking at the Tefillin from the outside. [Therefore, it is forbidden to paint over the indentations between the compartments, and make new fake indentation lines in other areas, and if one does so the Tefillin are possibly invalid even Bedieved.[54] This applies even if the real indentation lines are slanted and do not look beautiful. Rather, the real indentations are to be fully visible from all three sides of the Bayis, which is the front, the back, and the top. For this reason, after the Batim are painted, or repainted by a Sofer, one is to use a needle to make sure that all of the indentations are fully visible have not been covered over with ink.[55]]

Inserting a string between each compartment:[56] It is disputed[57] if one is required to place a string or thread between each compartment of the Shel Rosh in order to separate them from each other. Practically, the custom is to initially place the sewing string [i.e. sinew] between each compartment[58] [by its literal bottom[59]], however, if this was not done it remains Kosher, as so is the main opinion.[60] The above debate, however, only applies if one wrote the Parshiyos on four different scrolls, as required, however, if one wrote all four Parshiyos on a single scroll, then the compartments must be separated from each other using a string or thread.

The law if the compartments tore:[61] If the dividers which separate the four compartments of the Shel Rosh tore in three places, then the Tefillin is invalid. If it tore in two places, it is potentially invalid depending on where the tears occurred, and whether the Tefillin are old or new. [If one of the external compartments tore, which is visible to the outside, then it is invalid.[62]]

 4. The Shins of the Bayis Shel Rosh:[63]

It is a Halacha from Moshe on Sinai that the leather of the Bayis Shel Rosh contain a protruding Shin, made from the leather, on both its right and left side.[64] It is disputed amongst the Poskim if the Shin may be formed using an inner and outer mold due to the invalidation of Chok Tochos which is relevant to scribal writing, and practically the custom is to be lenient although it is proper to be stringent.[65]

The heads and tail: The Geonim received a tradition that the Shin on the right side of the person wearing the Tefillin is to contain 3 heads while the one on the left side of the person wearing the Tefillin is to contain four heads. if this was reversed, it remains valid.[66] All the heads are to touch the actual body of the Shin.[67] The bottom point of the Shin is to reach the area of the sewing, although it is not to be too long [reaching below the Bayis].[68] [The height of the Shin is to reach at least 2/3 of the Bayis.[69] Practically, there exists different customs in how these Shinin are to be made.[70] The Alter Rebbe has a special tradition in how the Shins are made, and so is the Chabad custom today.[71]]

Jewish labor, women, children:[72] Whoever is invalid to write Tefillin is likewise invalid to mold the Shin onto them. This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[73] This applies even if they do it Lishma.[74]

 

 5. The measurement of the Batim:[75]

Height:[76] The Batim may be made of any height, whether large or small, according to one’s wish. Nonetheless the custom of the Sages and Rabbinical leaders is to make it a height of three Etzbaos [6 centimeters] while the students make it a height of one and a half Etzbaos [3 centimeters]. The height of the Bayis is not required to be equal to its length and width, and hence the Bayis remain Kosher even if its height is greater than its length and width.[77] [Nonetheless, the Chabad custom is to make the height equal to the width and so is likewise the custom of others.[78]]

Length and width-4×4 Chabad Batim:[79] The length and width of the Batim [i.e. Ketzitza] do not have any [minimum or maximum] size. [Nonetheless, one cannot make them too big that they won’t rest on the head properly, and may also not make them too small, due to the difficulty in writing such small Parshiyos.[80]] However, the Titura has a minimum length and width of’ more than one fingers worth [i.e. more than 2 centimeters]. The Geonim[81], however, state that the Bayis [i.e. Ketzitza[82]] of the Shel Rosh is to initially be 2 by 2 fingers worth [which is 4 by 4 centimeters], and the Bayis of the Shel Yad is to initially be 1 by 1 fingers worth [which is 2 by 2 centimeters], although it is not invalid if made will be less your measurement. Practically, although the custom is not like their opinion, one is to suspect for it and do so.[83] [Indeed, the Chabad custom is like this latter approach to make the Batim/Ketzitza 4×4 centimeters.[84] Now, although this ruling only applies to the Tefillin Shel Rosh, practically this size is followed also for the Tefillin Shel Yad.[85] This was like was the custom of other Gedolei Yisrael, and many sects of Jewry of previous times, and in fact they would wear Tefillin of even much larger size, such as 7×7 cm.[86] Practically, today, the standard size of regular Batim is 3-3.5 centimeter square for the Ketzitza, and a total of 5 by 5 centimeters with the Titura, and thus fulfills the above stringency when measured together with the Titura.[87] Standard Chabad Batim are made 4×4 centimeter for the Ketzitza, and another 1-2 centimeters for the Titura. This applies for both the Shel Yad and Shel Rosh, although some are accustomed to get a smaller size for the Shel Yad so it properly fit on the bicep of a Bar Mitzvah boy.[88]]

 

 6. The squareness of the Batim/Tefillin:[89]

It is a Halacha from Moshe on Sinai that the Tefillin must be square. This applies to both the head and arm Tefillin. Thus, if the Tefillin is not square, it is invalid.[90] [Nonetheless, there is discussion amongst the Poskim as to the exact definition of a square and as to what parts of the Tefillin it applies to. The following is the final ruling of Admur on the subject, with other opinions noted in the footnotes.]

The squareness by the Shel Rosh:[91] By the Shel Rosh, all the four Batim together are to form a square, and not each Bayis individually. Nonetheless, initially, one is to form each of the four Batim to have the same dimensions, that one should not be wider than another.[92]

Definition of square:[93] The square must be exact, that its length is equal to its width [i.e. not a rectangle] in a way that its diagonal from one corner to the opposite corner is approximately[94] 2/5th larger than the length [not rhombus]. [For example, if the length is 50 centimeters, then the diagonal is to be approximately 70 centimeters.]   

The areas that must be square:[95] The Tefillin must be an exact square in all of the following areas: 1) The bottom area which is called the Titura.[96] [The Mabarta itself is not required to be square and it could be of different shapes.[97]] 2) The sewing must be an exact square, which means that the length of the sewing must be equal to the width of the sewing.[98] 3) The actual Bayis must be square, which means that the length of the Bayis must be equal to the width of the Bayis.[99] (It must be square throughout its entire height.[100]) However, the height of the Bayis is not required to be equal to its length and width, and hence the Bayis remain Kosher even if its height is greater than its length and width.[101] [Nonetheless, the Chabad custom is to make the height equal to the width so is likewise the custom of others.[102]] If any of these areas are not square, the Tefillin is invalid.[103]

Squaring the Titura: It is a Halacha from Moshe on Sinai that the Titura must be a perfect square. Due to this ,one is required to cut a gap from within the width of the Mabarta, from both ends, so the squareness of the Titura is readily apparent. [There is no minimum or maximum depth to this gap, and so long as the squareness of the Titura is apparent, it is valid. There is no requirement for the gaps to be of equal size on both sides. The cut must be made in a straight line, being that the Titura must retain its square shape.]

If the square became damaged with time:[104] If the required area was properly square, and after some time the square became damaged in one of the above required areas, it must be fixed. The Tefillin is invalid until it is fixed.[105]

Who may square the Batim-Gentiles, women, children:[106] Whoever is invalid to write Tefillin is likewise invalid to do any form of fixing towards the body of the Tefillin [including the squaring of the Batim or Titura[107]]. This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[108] This applies even if they do it Lishma.[109]

Summary: It is a Halacha Moshe Misinai that the Batim must be square. In what areas must the Tefillin be square? The Tefillin must be square by the Bayis [top], and the entire Titura, which includes the bottom and top. [In total, all 12 corners must be square.] The Maabarta does not have to be square and therefore even if it became banged up, it remains Kosher.   Q&A Bedieved, may one nevertheless wear the Tefillin if they are not square? If the Tefillin are not square in any of the areas mentioned above, then they are invalid, as stated above, and hence there is no use in putting them on even if no other Tefillin are available. Nevertheless, some Poskim[110] rule that if no other Tefillin are available then they are to be worn without a blessing. This especially applies if only the Bayis has lost its squareness, while the sewing has retained its squareness.[111]   How exact must the square be?[112] Practically, the Torah was not given to angels and hence so long as it appears like a perfect square to the naked eye, as opposed to another shape [rectangle, parallelogram; trapezoid; etc], then it is considered valid. This applies even if under measurement of a ruler, the dimensions are not exactly equal.[113] Nonetheless, today the custom amongst all Batim Machers is to make it an exact square.   How often must one verify the squareness?[114] One is not required to measure it daily, and rather it retains its Chazaka unless one sees that its square has become damaged.   Q&A on what areas must be square Must the Bayis rest in a symmetric square position on the Titura, with an equal distance from all sides?[115] Yes. If it rests in a diagonal, or is recognizably closer to one side of the Titura, then it is invalid.   Must both the top and bottom area of the Titura be square?[116] Both the top and bottom area of the Titura must be a square.   Must the Mabarta be square?[117] No. For this reason, it is customary to make a cut between the Mabarta and Titura to emphasize the squareness of the Titura.   Must the square sewing on the bottom of the Titura be parallel to the square of the Bayis? Some Poskim[118] rule that the sewed square must be parallel to the square of the Bayis, otherwise the Tefillin is invalid.   Must both the top and bottom area of the sewing be square?[119] Both the top and bottom area of the sewing must be a square.   Q&A on a damaged Bayis If the side of the Bayis or Titura has become “swollen” [i.e. protrudes] or has partially become dented in, is it Kosher?[120] It is to be fixed.   If the four Batim of the Shel Rosh began to come apart is the Tefillin valid?[121] If the squareness of the Bayis has been lost due to the compartments spreading apart, then some Poskim[122] rule that so long as the compartments can be squeezed together to form back the square then the Tefillin remains valid. Other Poskim[123], however, rule that so long as the Bayis no longer looks square, it is invalid. If, however, the amount of air between the compartments does not ruin its squareness, then it remains Kosher.   If the Titura began to split and come apart is the Tefillin valid?[124] If the Tefillin has cracks by its bottom, as is common to occur between the lower and higher Titurah which have been sewed, it remains Kosher so long as the stitches have not been torn and the Titura maintains its square shape.[125]   What is the law if there is a hole in the side Titurah area of the Tefillin?[126] So long as the hole does not affect the top square of the Titurah it remains Kosher, even if it is a large hole.   May dents or holes in the Bayis or Titura be filled with glue to complete its square state?[127] This is not to be done even to the Titura, and certainly not to the Bayis.   If a chip or dent occurred on the Bayis or Titura, is it invalid?[128] So long as the Tefillin retains its square shape to the naked eye, it remains Kosher. Nevertheless, if the dent/chipped area is the size of “Chagiras Hatziporen” [that a hand nail would get stuck in it, which is approximately a depth of 1 millimeter], then it is to be fixed. This especially applies by the corners of the Bayis.   If the top corners of the Bayis/Titura became rounded, is it Kosher?[129] If the top corners look rounded it is to be fixed.   If the sewing on the bottom of the Tefillin lost its square shape is it valid? If the sewing on the bottom of the Tefillin lost its square shape, then it is invalid and new Batim are to be purchased. However, this only applies if its loss of a square is apparent to the naked eye. If, however it attains a square shape to one’s eye, but under close measurement is seen to be slightly uneven, then it remains Kosher. Practically, the accepted ruling is to allow for up to a 1-millimeter difference. This commonly occurs due to putting on Tefillin with wet or sweaty hair, and is hence to be avoided.

Verifying the Kashrus of the squareness of the sewing of your Batim:[130] It occurs at times that the squareness of the Tefillin becomes damaged due to contact with a hard object, and other forms of impact. While this damage can certainly affect the Kashrus status of the Tefillin [depending on the level of damage done], there is a much more prevalent “squareness destroyer” which can deem the Tefillin invalid which takes place right under the Tefillin, and that is moisture and sweat. Moisture of one’s hair, whether due to sweat or showering, penetrates the Tefillin’s leather and with time begins to expand it. Eventually this can cause the squareness of the sewn area on the bottom of the Tefillin to lose shape and become invalid. While many are aware of the requirement for the actual Bayis to be square, many are unaware of the requirement for the sewed areas to also be square, and if this squareness is damaged, the Tefillin are invalid. Thus, one is to be very careful not to wear Tefillin with wet hair, at least not on a consistent basis, and one should also periodically look at the bottom of his Tefillin to verify that the sewing’s squareness has not been altered. One who sweats a lot on his way to Shul should preferably use a towel to dry his hair prior to putting on his Tefillin. If one sees any alteration that has taken place, it is to be brought to a Rav who is expert in Stam for checking.   The Tefillin of Jews of Bagdad:[131] The Ben Ish Chaiy related the following story that happened in Baghdad regarding the squareness of the Tefillin: A Rabbi by the name of Yehuda Ashkenazi, who was a Damascus resident, once came to visit the city of Baghdad in the time that the grandfather of the Ben Ish Chaiy served as the chief rabbi of the city. The visiting Rabbi immediately noticed that the Tefillin of the residents do not look properly square. this was so apparent that he did not even need to measure it to verify this. He immediately proceeded to speak about this to the chief Rabbi and tell him the issue with the Tefillin, and how he is skilled to teach them how to make it properly square. When the chief rabbi heard this, he pronounced in all the synagogues of Baghdad that all of their Tefillin that they have been wearing until now are invalid and that they should continue wearing it without a blessing until they learn how to manufacture properly square Batim. This is exactly what occurred, everybody listened to the Rabbi from young to old and they no longer set a blessing over their Tefillin until Rabbi Ashkenazi was able to teach them how to make it square and have it manufactured. this matter was a huge embarrassment for the city residents and especially its Sages that such a large city amongst the Jewish people like Baghdad did not wear valid Tefillin until the above Rabbi made an issue of it. Nonetheless, they had no choice, as they could not disobey the Rabbis rulings and instructions. it was in this Rabbi’s favor that the entire city of Baghdad merited to finally wear Tefillin.

 7. The Titura and Mabarta:[132]

The Titura: It is a Halacha from Moshe on Sinai that the Tefillin contain a bottom area called a Titura under the Ketitza/Bayis, in order to cover it. This applies by both the Tefillin Shel Yad and Shel Rosh.

The Mabarta: It is a Halacha from Moshe on Sinai that the Tefillin must contain a Mabarta, which is a tunnel like fold, made from folding the leather of the Titura which extends longer on one side, for the purpose of housing the straps inside of it. This applies by both the Tefillin Shel Yad and Shel Rosh. [The tunnel inside the Mabarta is not to be made too narrow so it does not squeeze the straps, it is rather to be the width of the strap.[133]]

Squaring the Titura: It is a Halacha from Moshe on Sinai that the Titura must be a perfect square. Due to this ,one is required to cut a gap from within the width of the Mabarta, from both ends, so the squareness of the Titura is readily apparent. [There is no minimum or maximum depth to this gap, and so long as the squareness of the Titura is apparent, it is valid. There is no requirement for the gaps to be of equal size on both sides. The cut must be made in a straight line, being that the Titura must retain its square shape. The Mabarta itself is not required to be square and it could be of different shapes.[134]]

Sewing and gluing shut the Titura: See Halacha 11!

What is the law if there is a hole in the Titurah of the Tefillin?[135] So long as the hole does not affect the squareness of the Titurah, and is not found in the area under the Bayos, it remains Kosher, even if it is a large hole.

 8. Setting up the Parshiyos for insertion to the Batim:[136]

Rolling:[137] One is required to roll the Parshiyos from the side of its end to its beginning, just as is done with the Mezuzah, that it is rolled from the side of Echad to the side of Shema. This applies to both the Parshiyos of the Shel Rosh and the Shel Yad.[138]

Binding with parchment:[139] It is disputed amongst the Poskim[140] whether it is a Halacha from Moshe on Sinai that the Parshiyos be wrapped in a cloth or parchment, and if lack of doing so invalidates the Tefillin. Practically, the custom is to initially wrap it in parchment[141], however Bedieved it remains valid if one does not own other Tefillin.[142] This applies to both the Parshiyos of the Shel Rosh and the Shel Yad.[143] Some are particular to only bind it with parchment that is Kosher for the Batim and straps [i.e. tanned Lishma].[144] However, when using a cloth, everything is valid. [The parchment is to be bound around the length of the Parsha, and is initially to be wide enough to surround the entire width of the Parsha. However, by the Shel Yad, some bind it around the circumference of the Parsha.]

Binding with hair:[145] It is a Halacha from Moshe on Sinai that the Parshiyos be bound with the hair of a Kosher animal species. This applies to both the Parshiyos of the Shel Rosh and the Shel Yad.[146] The custom is to use the hair of a calf.[147] If such hair is not available, then one should use the hair of a cow or ox. The hair must be washed very well and be cleaned prior to use.[148] It is disputed[149] as to whether this hair should be bound around the actual Parsha or around the parchment which is bound around the Parsha [as explained above]. Practically, the custom is to do like both opinions, and thus bind a hair around the actual Parsha, and then bind it with a piece of Kosher parchment, and then return and bind it with another hair around it.[150] [The hair is valid of any natural color and does not need to specifically be white. The hair is taken from the tail of a calf. The first hair is bound around the length of the Parsha. One may use as many hairs as he desires. The second hair is bound around the width of the Parsha, although some are accustomed to bind around the length here as well.[151] After the binding, the hair is to be tied tightly in a way that it will not fall apart when one let’s go of it.[152]]

Having the hairs protrude from the Bayis of the Shel Rosh:[153] The sages of the Zohar warned that part of this this hair is to protrude outside of the Bayis Shel Rosh.[154] It is to protrude less than the length of a barley [i.e. less than 1 centimeter].[155] It is disputed[156] as to from between which Parshiyos it is to protrude, whether from the Parsha of Kadesh or Vehaya Im Shamoa, and practically it is to protrude from the Parsha of Vehaya Im Shamoa, towards the side of Kadesh.[157] [It is due to this that one can differentiate between the Tefillin Shel Rosh of Rashi versus Rabbeinu Tam, as by Rashi the hair protrudes towards the far right of the Bayis, while by Rabbeinu Tam it protrudes in the middle being that by the Tefillin of Rabbeinu Tam the Parsha of Vehaya is in the middle and the hair protrudes from between the Parsha of Vehaya Im Shamoa and Vehaya Ki Yeviacha, which is exactly in the center of the Tefillin.[158] It suffices to have a single hair protrude[159], although some are accustomed to have many hairs protrude. Some argue that one should have at least one hair protrude from both the internal and external hair that is bound around the Parsha. The hair should remain visible and therefore should not be dyed with the ink. If the hair is not protruding, then the Tefillin is to be opened and have it fixed.[160] When checking the Tefillin one is to be particular that each parchment and hair is returned to its Parsha, and is certainly not to mix up the hairs and parchments of the Shel Yad and Shel Rosh, or Rashi and Rabbeinu Tam.[161]]

 9. Sewing the Titura:[162]

It is a Halacha from Moshe on Sinai that the Tefillin be sewed in the way to be explained.

The area of the sewing:[163] The stitching does not have to be done inside of the actual Bayis, but rather to its side [and so is the widespread custom of all Jewry to sew by the area of the Titura which surrounds the Bayis].[164] Nonetheless, one needs to fold the leather of the Bayis between the two folds of the Titura [thus sandwiching it in the middle], in the area of the sewing, in order so the sewing be done to the actual Bayis as well. Accordingly, it is found that the actual Bayis is to be sewed to the Titura. If this was not done, then it is invalid.[165]

Sinews-The thread used for the sewing: It is a Halacha from Moshe on Sinai that the Tefillin be sewed with the sinews of a Kosher animal species.[166] Some Poskim[167] have a tradition from the Geonim that it is a Mitzvah to initially use the sinews of an ox, and it is proper to follow their opinion.[168] (One is to use the white sinews that are found by the heel of the animal. If the sinews are hard than they are to be softened with a stone until they are flexible like flax. The sinews are to be woven into a thread.[169]) Some Poskim rule that threads made from [Kosher] parchment are likewise valid for the sewing, and practically one may rely on their words if there are no sinews available.[170]

Lishma and Jewish labor, women, children-Weaving the sinews: The sinews must be woven Lishma, and thus cannot be done by a gentile, as applies to all items that are required due to the Halacha from Moshe on Sinai.[171] If one thought the Lishma in his mind but did not verbalize it, then it is invalid.[172] [Regarding a woman, it is permitted even initially for a Jewish woman to do the weaving of the sinews Lishma, even if she does not have supervision of someone standing over her.[173] Regarding a child, it is only valid if there is an adult supervising them to make sure that they’re going to do it Lishma, and they’re old enough and mature enough to do so.[174] All the above however is only regarding the weaving of the sinews, however regarding actually sewing the Batim with them, we are more stringent as explained next.]

Lishma and Jewish labor, women, children-Sewing the Batim with the sinews:[175] Whoever is invalid to write Tefillin is likewise invalid to sew them shut.[176] This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[177] This applies even if they do it Lishma.[178]

Buying sinews from a gentiles:[179] One must beware against buying seniors from a gentile, as perhaps the sinews come from a non-kosher animal.[180] Nonetheless, if majority of sinews come from Kosher animals, one may be lenient to follow the majority outside of its place of Kevius, such as to buy from a gentile in the marketplace, if the sinews have yet to be woven.[181] Likewise, if there is no reason to suspect that they derive from a non-kosher animal, then it may be purchased from the gentile. It is forbidden to buy woven sinews from a gentile, as explained above.

The number of stitches:[182] It is a tradition from the Geonim[183] to stitch 12 stitches corresponding to the 12 tribes, three stitches by each of the four sides. The stitches are to be threaded through both directions by each stitch. If one added or diminished from this amount of stitches, it is nevertheless valid.[184]

Inserting the sinew between each compartment:[185] The custom is to initially place the sewing string [i.e. sinew] between each compartment[186] [by its literal bottom[187]], however, if this was not done it remains Kosher.[188] See Halacha 3 for the full details of this matter.

The number of sinew threads to be used:[189] Although some Poskim[190] rule that one is to use only one sinew thread for all the sewing, practically this is not necessary. Accordingly, if the sinew thread is too short one can use another sinew thread to finish the sewing. However, if the thread tore in middle of the sewing, then some are stringent to require it to be switched as it is certainly not strong enough the last. [Practically, the custom is to use a single long sinew thread for the sewing.[191]]

The squareness of the sewing: It is a Halacha from Moshe on Sinai that the Tefillin must be square, and this includes the sewing, that it must be an exact square, which means that the length of the sewing must be equal to the width of the sewing.[192]

The law if the sewing tore:[193] If the sewing tore in three places, then the Tefillin is invalid. If it tore in two places, it is potentially invalid depending on where the tears occurred, and whether the Tefillin are old or new. [When checking the Tefillin, one is the pay attention to make sure that the sinews have not torn.]

Tying the stitching:[194] There is no need to tie the end of the stitching after it is complete, but nonetheless, this is the common practice. The holes for the stitching:[195] As stated above, the tradition is to make 12 stitches for which a total of 12 holes are made around the Titura. The custom is to make four holes by each of the four directions, all at an equal distance from each other. The corner holes serve as one of the four holes of each direction. If more or less than this number of holes were made, it is valid as stated above.   Making grooves in the Titura:[196] The custom today is to make grooves in the Titura for the stitching to rest inside of and retain its square shape. Gluing the Titura shut:[197] It is customary to use Kosher glue [made from Kosher animals] for the sake of gluing shut the upper and lower part of the Titura. The glue is only put there after the sewing is complete, in order to ensure that the sewing is what does the initial closing of the sides and not the glue. Some are accustomed not to use any glue at all due to this reason, so the closing of the sides is accomplished only with the sewing.[198]   If the Titura began to split and come apart is the Tefillin valid?[199] If the Tefillin has cracks by its bottom, as is common to occur between the lower and higher Titurah which have been sewed, it remains Kosher so long as the stitches have not been torn and the Titura maintains its square shape.[200]

10. Covering the Shel Yad with the protective box:[201]

Being that the Tefillin Shel Yad sits on the bicep under the clothing, which can damage its shape, therefore the custom became to cover it as a protection. In previous times, most were accustomed to cover it with a leather covering for this reason, while only in a minority of places were they not accustomed to cover it at all.[202] [It is the accepted practice today that when one purchases a Tefillin Shel Yad it comes with a protective plastic covering. The purpose of this covering is to prevent the corners of the Tefillin from getting damaged.[203]] See Chapter 2 Halacha 11A in Q&A for the full details of this subject.

 

 11. The straps:

 A. The material:

Leather of a Kosher animal:[204] The straps must be made from the hides of Kosher species of animals [and is valid even if they are Niveilos or Treifos[205]]. One may use the hide from a fetus for the straps. Furthermore, some[206] rule that the leather made from a fetus is the most scrupulous and proper for the Mitzvah.[207] One may also make them from parchment.[208] Some Poskim list the following order of precedence for the making of the leather of the straps: 1) the leather of a fetus, 2) the leather made from the skin of a bird, 3) the leather made from the skin of a wild animal, 4) the leather made from the skin of a domestic animal which was slaughtered in a Kosher manner, 5) the leather made from a Kosher species which is a Neveila or Treifa.[209] If one thought the Lishma in his mind but did not verbalize it, then it is invalid.[210]

Tanning the straps Lishma:[211] The straps of the Tefillin need to be tanned Lishma, for the sake of the Mitzvah of Tefillin. If they were not tanned Lishma, they are invalid according to all opinions, even according to the opinion which is lenient by Batim and parchment.[212]

 

 B. The color of the straps:[213]

*Regarding the color of the Batim-See Halacha 3!

It is a tradition to Moshe from Sinai that the straps of the Tefillin must be black on their outer side.

The area that must be black-Dyeing the sides and back of strap:[214] Only the outer external top side of the straps need to be black. One does not have to blacken the back side of the strap, and it may therefore be of any color, and may be dyed with any color, with exception to red.[215] [Practically, the custom is to leave the back of the strap plane and clean without any color, other than the natural color of the skin. There is not even a Hiddur involved in dyeing the back of the straps black.[216] Likewise, one is not even required to dye the side of the straps, and so was the custom of all Jewry in previous generations, including all the Gedolei Yisrael who were Mihader in Mitzvos.[217] However, some Poskim[218] are stringent to require the sides of the straps to be dyed, and according to Kabbalah[219], some are accustomed to have the entire strap dyed black from all sides. Practically, one is not to be stringent in this matter unless he has a tradition to do so.[220] However, there is no issue with making and purchasing straps that have been dyed so well that their blackness penetrates to all sides, as this helps to ensure its validity even in the event that the external ink peels off.[221] See Q&A for further details in the area required to be black.]

Dyeing Lishma:[222] Being that the dyeing of the straps is a tradition to Moshe from Sinai, therefore it must be dyed Lishma, for the sake of the Mitzvah of Tefillin. One is thus required to say Lisheim Kedushas Tefillin prior to dyeing them. [Accordingly, prior to painting a discolored area of the straps one is to say Lisheim Kedushas Tefillin.] If the straps were not dyed Lishma, then they are invalid.[223] If one thought the Lishma in his mind but did not verbalize it, then it is invalid.[224] Some Poskim[225] rule that it helps to re-dye the straps Lishma if it was originally dyed not Lishma, although practically, it is best to be stringent.[226]  [Rather one is to peel off the original paint, and then repaint it.[227] However, some Poskim rule that in any case that it wasn’t done with explicit intent of not Lishma, then one may be lenient to paint over it. This certainly applies if one had the Lishma in his mind and simply did not verbalize it.[228] This certainly applies if only a minority of the strap was painted without explicitly reciting the Lishma, as at times can occur when painting a discolored area of the straps.[229] Nevertheless, initially even this is to be done Lishma.]

Jewish labor, women and children:[230] Being that the straps must be dyed Lishma, it is only valid to be done by [and adult] Jew. However, a gentile [and child] is invalid to dye the straps, and if he did so then the straps are invalid, [unless a Jew supervised the process and told the gentile or child to tan it Lishma[231]] just as was explained in Chapter 8 Halacha 3 regarding the tanning of the parchment. However, some Poskim[232] rule that it helps for a Jew to re-dye the straps Lishma if a gentile dyed them, although practically, it is best to be stringent. [Rather one is to peel off the original paint, and then repaint it.[233]]

Must the black side of the straps show when wearing the Tefillin: See Chapter 2 Halacha 12!

The ink used to dye the straps: Initially the ink is to be made in the most Mehudar way, with only Kosher ingredients[234], exclusively for the purpose of writing Stam, and so is the custom of all Jewry today to manufacture and use specially made ink for writing Safrus and blackening the straps and Batim of the Tefillin.[235] See Chapter 8 Halacha 4D for the full details of the subject.   The shade of black:[236] The black should be a very dark shade, similar to that of a raven.[237] Nevertheless this is only initially required, as so long as it is considered a black shade according to what people view it, then it is valid. Accordingly, a dark blue or dark brown or dark grey which appears like black, is valid.[238] Polishing and shining the straps:[239] It is permitted to place a transparent polish and shine on the straps in order to strengthen the black dye so it last. This applies even if the polish is made from non-kosher ingredients. Nevertheless, initially one should use only Kosher polish. This allowance applies even if it is placed onto the leather prior to the dyeing, so long as it becomes completely absorbed within the leather and does not code it from above.[240] It is not necessary for this polish to be put on Lishma, unless it is a black color in which case it is required.[241] If the ink can be peeled off the strap, is it valid?[242] Yes, the ink is valid even if it can technically be peeled off the strap. However, initially it is to be made in a way that it becomes absorbed within the leather and cannot peel off.   Must the area of the straps which are beyond its minimum measurement [See C-E] be black?[243] Some Poskim[244] question whether the entire strap must be black being that it is all attached or if only the minimum required area for the strap must be black. Practically, one is initially to be stringent in this matter.[245]   Must the area of the straps found inside the Mabarta be black?[246] Some Poskim[247] question whether the area of the strap which is found in the Mabarta must be black. Practically, one is initially to be stringent in this matter.[248]   Must the area of the straps found by the knot of the Yud and Daled be black?[249] The area of the strap which extends out of the knot must be black, and being that it is common for this area to become folded and lose its ink, it is therefore necessary for one to be very careful to occasionally verify its blackness, and dye it if necessary.[250] Likewise, the external area of the knots, which are visible, must be black. However, the parts of the strap that are permanently inside the knot and cannot be seen do not have to be black. Likewise, there is no issue if part of the backside of the strap [which is not painted] can be seen within the knot.   What is the law if some of the paint began peeling off and the strap contains streaks of white dots, as is common to occur with time?[251] If there are non-black spots on the strap, then if it is not noticeable right away, and the strap still maintains its black look when looking at it from a fair distance, then it is valid and does not need to be dyed. If, however, it’s whited areas are apparent even from a fair distance then it is to be fixed and blackened. Nonetheless, some Poskim[252] rule that the Tefillin remains Kosher so long as majority of the strap is black. However, from the majority of Poskim[253], it is evident that the entire strap must be black for it to be valid. When painting a white area of the strap must it be done Lishma and what is one to say? Yes, indeed it is to be painted Lishma, as stated above in the Halacha, and therefore prior to doing so one is to say Lisheim Kedushas Tefillin. If this was not done, then one is to repaint over the strap Lishma, as stated above.  What is the law if the already black straps were painted over not Lishma, such as by a gentile?[254] This matter is disputed amongst the Poskim, and practically one is to repaint them Lishma. Which side of the straps are to initially be dyed and face outwards?[255] One is the dye the side of the strap that grew the hair on the animal. Should one be Mihader to purchase straps that are blackened on both sides? As stated above, one is not encouraged to do so. However, there is no issue with making and purchasing straps that have been dyed so well that their blackness penetrates to all sides, as this helps to ensure its validity even in the event that the external ink peels off. May one make marks, such as with a pen, on the back of the straps?[256] One is not to do so.

 C. The length of the straps of the Shel Yad:

[From the letter of the law] the [minimum] required length of the strap of the hand Tefillin is [for it to be long enough] to wrap it around the upper arm and tie the knot with it and then stretch a single strap until the middle finger, and wrap the strap onto it three times and then tie it.[257] Nonetheless, the custom is for the strap to be long enough to bind around the forearm seven times.[258]

Bedieved, if it is less than the above measurement:[259]  If the strap is less than the above minimum required length, it is invalid. If, however, he maintains this length then it is valid even though it does not contain the customary length which allows binding around the arm 7 times.

 

 D. The length of the straps of the Shel Rosh:

The straps of the Tefillin Shel Rosh are to be drooped in front of the person.[260] The Geonim received a tradition that the straps must be long enough to reach the naval, or slightly above it.[261] More specifically, the right strap is to reach up until the naval while the left strap is to reach up until the chest.[262] [Some Poskim[263] rule the straps are not to reach past the above-mentioned areas, and are thus to be tucked into one’s belt in a way that they do not extend any further. Others[264] however argue that there is no issue for the straps to reach beyond this point. Practically, the worldly custom, as well as the Chabad custom, is to have the two straps of the head-Tefillin reach until the legs.[265] However, one is to be particular that the right strap be longer than the left strap.[266] This applies likewise for a lefty.[267] In the event that the straps are the same length, one may either redo the knot and the subsequent lengths, or wrap the left strap around a belt in order to make it appear shorter.[268] According to all, one is to beware that the straps do not drag on the floor.[269] For this reason, some are accustomed to tuck the straps into their belt in order to prevent it from touching the floor.[270] This is not the witnessed Chabad custom.[271]]

Bedieved, if it is less than the above measurement:[272] If the length of the strap of the Tefillin Shel Rosh is less than the above minimum length received from the Geonim [of reaching the chest and naval], then one is to switch his straps.[273] If, however, other straps are not available, then one may continue donning the Tefillin as usual.[274] [According to some Poskim[275], it may be worn even with a blessing, and so is implied from Admur.[276] Nevertheless, others maintain that a blessing is not to be said.[277]] This however only applies if the straps are at least long enough to droop in front of the person. If, however, the straps of the Tefillin Shel Rosh is not long enough to droop in front of the person even slightly, then they are invalid.[278]

Summary: The straps of the Tefillin Shel Rosh are to be drooped in front of the person and are to reach until the legs. The right strap is to be longer than the left strap. One is to beware that the straps do not drag on the floor.

 

 E. The width of straps:[279]

According to Talmudic law, there is no minimum measurement required for the width of the straps.[280] However], there is a tradition from the Geonim[281] that the strap of the Tefillin Shel Yad and Tefillin Shel Rosh is to be a minimum width of at least one barley kernel.[282] [This equals a minimum width of 1 cm/10mm.[283] Practically, the custom today is to make the strap a width of 1.5 centimeters/15 mm. this requirement of a one centimeter width applies throughout the entire strap, including the areas of the knots. Therefore, care must be taken that the area near the knot of the Yud does not shrink to below the above minimum width, as can occur with time.[284] Likewise, the end part of the Yud knot must extend one centimeter from its knot, as explained below. One should ensure upon putting on Tefillin that in truth the end of the Yud extends this amount. Even if the straps fold, it is nevertheless considered part of the measurement of 1cm, as explained below.]

Bedieved, if it is less than the above measurement:[285] If the width of the strap of either the Tefillin Shel Yad or Tefillin Shel Rosh is less than this amount, then one is to switch his straps.[286] If, however, other straps are not available, then one may continue donning the Tefillin as usual.[287] [According to some Poskim[288], it may be worn even with a blessing, and so is implied from Admur.[289] Nevertheless, others maintain that a blessing is not to be said.[290] One may certainly be lenient to recite a blessing if it maintains a measurement of 9 millimeters.[291]]

Q&A The length of the protrusion by the end of the knot of the Yud: One must be careful that the strap which protrudes from the Yud is not too long, hence making it look like a Vav, or too short, as it is an integral part of the letter Yud of the knot.[292] It is to extend a minimum measurement of one centimeter.[293] One should ensure upon putting on Tefillin that in truth the end of the Yud extends this amount. Must the 1-centimeter width be completely flat, or is it valid even if the strap is folded, as occurs near the knots?[294]   Even if the straps fold, it is nevertheless considered part of the measurement of 1cm. This applies even according to the ruling regarding Tzitzis that the folded area is not considered part of the measurement. Do the straps found inside the Mabarta need to be 1cm in width?[295] Yes. Accordingly, one is to ensure that the strap that is within the Mabarta does not shrink to below its minimum width, as can occur with time.

F. Straps tore:[296]

If the strap tore within their minimum measurement [i.e. as explained in Halacha C-D the minimum measurements for the straps of the Shel Rosh and Shel Yad], the strap is invalid. It is disputed[297] if tying or sewing the strap back together can validate or not, and practically we rule that it is invalid.[298] If, however, the strap tore past its minimum measurement, then sewing or tying the straps back together is valid to consider it part of the Tefillin.[299]

In a time of need: In a time of need where whole straps are not available, one may rely on a lenient opinion which allows tying or sewing the straps back together even in the area of their minimum measurement, although one is not to recite a blessing upon wearing it. It is to be sewed using sinews if available, otherwise even regular strings may be used. The strap is to be sewed from the bottom side of the strap in a way that it’s stitching is not visible from the upper side. 

Q&A What is the law if the strap partially tore in its width?[300] If a strap tore in its width, then if a centimeter of untorn strap remains in that width [see Halacha E], it remains valid in all cases.[301] If a centimeter of untorn strap does not remain, then it is invalid if this occurs in the minimum area of strap that is required, as explained above. Even in the event that the tear occurred past the minimum area, in which case it remains Kosher as explained above, one is to be particular that the minimum area of the arm that needs wrapping is wrapped with the area of the strap that is above the torn area.[302] Sewing the torn area:[303] If the strap tore within its minimum required area, and a centimeter of width does not remain there, then in a time of need when no other straps are available, one may be lenient to sew the area from the bottom as explained above, and wear it with a blessing. If a centimeter of width remains by the strap, then one may even initially sew the torn part, and even use regular threads.[304] What is the law if the strap contains a crack or hole?[305]  The strap remains valid so long as there is a total of 1 centimeter of strap that remains in the width.

 12. The knot of the Yud by the Tefillin Shel Yad:[306]

It is a Halacha from Moshe on Sinai that a knot in the shape of the letter Yud be formed by the Tefillin Shel Yad after the straps have been entered into its Mabarta. This is done in order to complete G-d’s name of Sha-daiy, of which the letter Daled and Shin are found by the Tefillin Shel Rosh. 

The order of the knots:[307] It is proper to beware for the letters of the knots to be made in the same order as the way the name Sha-daiy is written, and therefore one is the first make the Shin on the Bayis of the Shel Rosh, and then make the Daled knot of the Shel Rosh, and only then make the Yud knot of the Shel Yad. [Likewise, it is proper to only make the knots after the scrolls are entered into their compartments, and the Titura is shut. However, Bedieved, it is valid no matter in what order the knot was made, whether it was done out of order of the name Sha-daiy, or prior to the entering of the scrolls into the compartments. Likewise, the knots may be made prior to entering the strap into the Mabarta.[308]]

Having the Yud face towards the heart:[309] It is a nice and proper custom for the knot of the Yud of the Tefillin Shel Yad to face towards one’s heart, having the Bayis of the Tefillin Shel Yad on it towards the outside. [Meaning, that the Yud is to be positioned inwards by the side that faces one’s heart and hence by a righty’s Tefillin one is to have the Bayis of the Shel Yad to the left of the knot, as opposed to having the knot to its right facing the outside. By the Tefillin of a lefty, the knot faces towards the left, and the Bayis to the right to its outside.[310]]

Being careful that the Yud does not turn over:[311] [The area of the knot which appears like a Yud has to be made in a way that it appears like a Yud from the outside, meaning, that it appear like a scriptural Yud to those looking at it.[312]] Hence, one needs to be careful by the knot of the Yud that it does not turn over.

Which part is considered the Yud, and which direction should the protruding strap face: It is only the very most top part of the knot that is considered to form the Yud. The part of the strap that protrudes from the top of the Yud is viewed as the bottom of the Yud, while its opposite part, which is the main knot, is considered its top.[313] For this reason, the widespread custom is for the Yud to always be made with the protruding strap facing towards the right, weather by the Tefillin of a righty or a lefty, in order so the letter is written in its proper form, and does not appear upside down. Thus, while by a righty’s Tefillin the protruding strap faces towards the heart away from the Bayis, by a lefty’s Tefillin the protruding strap faces towards the actual Bayis.[314] However, some have a tradition even by a lefty’s Tefillin to make the protruding strap face towards the heart, even though it makes the letter Yud appear upside down.[315]

Chabad custom of making the Yud:[316] Chabad Chassidim have a tradition from Admur to make knot of the Yad in a way that the strap passes through a small loop  that is within the knot itself (unlike the rest of the world who does so in a small loop made on the opposite side of the Ma’abarta), and this loop can be opened and closed with the strap that passes through it. [Some understand the purpose of this form of making the knot is in order to allow the knot to be opened and closed daily, after the blessing. A Chabad Chassid whose knot was not made in this form, is to have it switched to the form that is followed by Chabad Chassidim.[317] One is certainly not to change from the form of Chabad to another form.[318] See Chapter 2 Halacha 8B for the full details of this subject.]

The loop of the Tefillin Shel Yad: Most Jewry is accustomed to make a loop with the straps which is used to help fasten the Tefillin to the bicep. The Chabad custom is not to contain an external loop at all when wearing the Tefillin. The following are the details of those who are accustomed to do so: The direction of the loop:[319] From the letter of the law, there is no preference as to the direction of the loop, whether one chooses to make the loop to the right of the Bayis or to its left.[320] Nonetheless, some Poskim[321] rule that the loop and the strap of the Tefillin is to be to the left of the Bayis, to its outside area which is away from the heart.[322] [Consequently, this causes that the wrapping takes place from inside to outside, as the strap is wrapped from under the bicep in order to fasten the Tefillin to the bicep.] Practically, this is the Sephardic custom.[323] Other Poskim[324], however, rule that the loop and the strap of the Tefillin is to be positioned to the right of the Bayis, by its inside area which is next to the heart.[325] [Consequently, this causes that the wrapping takes place from outside to inside, as the strap is wrapped from over the bicep in order to fasten the Tefillin to the bicep.] Practically, this is the Ashkenazi custom.[326] Practically, as stated initially, there is no true Halachic preference to the direction of the loop and hence there is no issue with wearing Tefillin of a person whose loop is found in the opposite direction than one’s accustomed tradition.[327]     Making the knots of the Yud Lishma:   See Halacha 14 in Q&A!   The protruding strap that comes out of the Yud:[328] Cutting the protruding strap of the Yud into a slant:[329] It is customary to cut the protruding strap that comes out of the Yud in a slanted position, in order so it appear like a Yud as well.  The length of the protrusion: One must be careful that the strap which protrudes from the Yud is not too long, hence making it look like a Vav, or too short, as it is an integral part of the letter Yud of the knot.[330] It is to extend a minimum measurement of one centimeter.[331] It is to extend one centimeter throughout its entire width, until the start area of the slanted cut.[332]

 13. The knot of the Daled by the head Tefillin:[333]

It is a Halacha from Moshe on Sinai that a knot in the shape of the letter Daled be formed by the Tefillin Shel Rosh after the straps have been entered into its Mabarta. This is done in order to complete G-d’s name of Sha-daiy, of which the letter Shin are found by the Bayis of the Shel Rosh and the Yud by the Shel Yad. 

The order of when to make the knot:[334] It is proper to beware for the letters of the knots to be made in the same order as the way the name Sha-daiy is written, and therefore one is the first make the Shin on the Bayis of the Shel Rosh, and then make the Daled knot of the Shel Rosh, and only then make the Yud knot of the Shel Yad. [Likewise, it is proper to only make the knots after the scrolls are entered into their compartments, and the Titura is shut. However, Bedieved, it is valid no matter in what order the knot was made, whether it was done out of order of the name Sha-daiy, or prior to the entering of the scrolls into the compartments. Likewise, the knots may be made prior to entering the strap into the Mabarta.[335]]

The form of the Daled:[336] The area of the knot which appears like a Daled has to be made in a way that it appears like a Daled from the outside [meaning, that it appear like a scriptural Daled to those looking at it from the back of one’s head[337]].[338] This comes to negate that the Daled is not to face towards the back of the skull [making it look like a Daled only from the inside].[339] Furthermore, it is not required for the knot of the Daled to also appear like a Daled from its inside towards the head, and so long as it appears like a Daled from its outside it is valid.[340]  Nonetheless, some are accustomed to make the knot of the Daled in a way that it appears like a Daled from both sides [i.e. from its inside and outside].[341] [Those who do so make the Daled in the form of a square.[342] The Chabad custom is like the former opinion.]                                             

Changing the knot of Rosh when borrowing Tefillin: It is permitted for one who borrows Tefillin to undo the Daled and change the size of the loop of the straps in order so it fit one’s head, and so is the widespread custom of the world. This however should only be done if the borrower received permission from the owner to do so. See Chapter 2 Halacha 8B for the full details of this subject.

General Q&A on the knots Making the knots of the Yud and Daled Lishma:[343]   The knots of the Daled and Yud need to be made by a male adult Jew Lishma.[344]  Hence, prior to making the knot one is required to say Lesheim Kedushas Tefillin. The same applies prior to shortening or widening the straps through undoing the knot of the Daled. If one did not say it, then some Poskim rule that it is nevertheless valid Bedieved while others rule that it is invalid and must be redone Lishma.[345] Practically, according to the Ashkenazi ruling, if the form of the Daled was ruined upon redoing the knot, then it is invalid and must be redone Lishma. Furthermore, even according to the Sephardic ruling, it is best for one to redo the knot Lishma.[346] If one thought the Lishma in his mind but did not verbalize it, then some Poskim[347] rule it is valid Bedieved.   Lishma and Jewish labor, women, children-Making the knot of the Daled or Yud:[348] Whoever is invalid to write Tefillin is likewise invalid to make the knot of the Daled or Yud. This invalidation includes gentiles, women, children, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[349] This applies even if they do it Lishma.[350] Children below age 18: Ideally, all children who are below age 18, and have not have been ascertained to reach the signs of puberty, should be invalid to make the above knots, even if they are Bar Mitzvah, just as they are invalid to write Tefillin and make Batim.[351] However, some Poskim[352] are lenient to allow a child above the age of Bar Mitzvah but underage 18, to do so, so long as there is an adult supervising them to make sure that they’re going to do it Lishma. Certainly, the child may be lenient to do so by his own Tefillin [if he knows that he has already grown two pubic hairs[353]]. [Furthermore, in certain cases to be explained next, the Bar Mitzvah boy should specifically undo and redo his knot on the day of his Bar Mitzvah.]   After reaching the age of Bar Mitzvah, must a child redo his knot?[354] If prior to age of Bar Mitzvah a child opened and fixed his knot of the Daled or Yud, then prior to him wearing the Tefillin on the day of his Bar Mitzvah he is to reopen it and fix it Lishmah. [Furthermore, according to those Poskim who rule that technically there is a Mitzvah on each Jew to write their own Tefillin which can also be fulfilled by redoing the knot of the Tefillin, a Bar Mitzvah boy should always undo and redo his knot for this purpose on the day of his Bar Mitzvah.[355]]   Chok Tochos:[356] There is also no invalidation of Chok Tochos in the making of the knots and hence it may be formed even through cutting parts of the strap after the knot is made.    May one wear the Shel Yad of one Nussach of knots, and Shel Rosh of another Nussach?[357] Yes. However, it is best for both Tefillin to be of the same Nussach.   May one wear the Tefillin of Rashi with the knots made according to one Nussach [i.e. Ashkenaz], and Rabbeinu Tam with the knots made of another Nussach [i.e. Chabad]?[358] It is valid to do so.

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[1] See Admur 32:55-80

[2] Admur 32:6; Rama 32:4

[3] Piskeiy Teshuvos 32:8

[4] Admur 32:56; Michaber 32:37; Shabbos 28b

[5] Opinion in Admur ibid; Sefer Hateruma 207

[6] The reason: As sexual activity, which is considered a sin, has never been performed with it. [Admur ibid]

[7] Shevet Halevi 1:14; Piskeiy Teshuvos 32:58

[8] Admur 32:57; Michaber 32:37; Sanhedrin 48b

[9] Admur 32:57; Michaber 32:37; Sanhedrin 48b

[10] Admur 32:11; Michaber 32:8

[11] Admur 32:31; Implication of Michaber 32:8

The reason: In all areas that Lishma is required, it is questionable if thinking the words suffices [initially or Bedieved]; meaning that he think in his heart that he is doing this action for its required purpose, or if he must verbalize the words, and thinking alone does not suffice [even Bedieved]. Practically, [one is to always verbalize the words of Lishma, and even Bedieved] one is to be stringent by a Biblical requirement of Lishma [to invalidate the action]. However, in a case where the requirement of Lishma is under dispute, such as by the tanning of the skins, one may be lenient, as there is question if verbalizing the Lishma is even required.

[12] Admur ibid; Implication of Michaber 32:37; See however Biur Halacha 32:37 “Heicha Diefshar”

The reason: As in truth whether or not the leather of the Batim needs to be tanned Lishma is a dispute amongst the Poskim, and therefore in a time of need in order not to nullify the mitzvah one may be lenient. [Admur ibid]

[13] Piskeiy Teshuvos 32:59

[14] Admur 39:3 that a gentile may perform the tanning Lishma as explained in 32:12 [regarding parchment]; There Admur rules regarding the parchment as stated here, and seemingly the same would apply regarding the leather for the Batim: See Admur 32:12; Michaber and Rama 32:9; M”A 32:11; See Piskeiy Teshuvos 32:59

Trusting a gentile with holding the Lishma parchments and if it needs Chasimos: See Admur 32:13; Michaber 32:10 

[15] 1^st opinion in Admur and Michaber ibid; Rambam Tefillin 1:11; Minchas Yitzchak 9:1; Shevet Halevi 9:10; 10:4; Piskeiy Teshuvos 32:15 and footnote 85

[16] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a woman is trusted to do, as ruled in Admur 11:3; 14:2 that this applies according to all; Siddur Admur; Michaber 11:1; Taz 14:1; Olas Tamid 14:3; M”B 11:7; see Piskeiy Teshuvos 11:7

[17] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a child is trusted to do under adult supervision, as ruled in Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2

[18] Admur 39:3; Michaber 39:2; Rambam Tefillin 3:16; M”A 39:6; M”B and Biur Halacha 39; See Maharshag 1:7; Piskeiy Teshuvos 39:4 

[19] Biur Halacha 39:2 “Bechol Tikkun”

[20] The reason: As the Shin of the Shel Rosh which makes up G-d’s name must be done by one who is valid [Admur ibid; M”A ibid; ] and since the above activities dealing with the Bayis are all necessary for validating the Shin, therefore it is invalid to be done by the above individuals who are invalid for the writing. [So is implied, Vetzaruch Iyun]

[21] See Admur 39:1; Chapter 8 Halacha 4

[22] Admur 39:1

[23] See Poskim in Piskeiy Teshuvos 32:59 footnote 410

[24] Admur 32:58; Michaber 32:38; See M”B 32:172; Piskeiy Teshuvos 32:60

[25] See Rav Akiva Eiger 32:44 that so is the custom although ideally it should all be made for one piece of leather; Rav Zalman Shimon Dworkin testifies in his Piskei Dinim 18 that in the Lubavitch The customer is not to be particular that they be made from the same piece of leather.

[26] See Rav Akiva Eiger ibid that so should be done, and indeed this is the custom today unlike the custom back then 

[27] Tefillin made from Gassos [cow leather] are all Or Achas, while Tefillin made from Dakos [sheep leather] can be made either way.

[28] Piskeiy Teshuvos 32:60

[29] See Eretz Tzevi 1:11; Minchas Yitzchak 6:1; Piskeiy Teshuvos 32:60

[30] Admur 32:73; Admur 32:48; Sanhedrin 48b; See Piskeiy Teshuvos 32:74

[31] Aruch Hashulchan 32:88

[32] See Shevet Halevi 5:14; 8:4; Piskeiy Teshuvos ibid

[33] See Peri Hasadeh 3:131; Piskeiy Teshuvos 32:8; 74 footnote 543

[34] See Admur 33:1; Keses Hasofer 24; Maharam Shick 19; Piskeiy Teshuvos 33:1

How to fix holes and cracks: See Piskeiy Teshuvos ibid

[35] See Toras Halevi of Rav Wozner p.250; Hearos Ubiurim Ohalei Torah 1037 p. 163; Halekach Vehalevuv 2:211; Gedulas Mordechai p. 66; Yagdil Torah Tzemach Tzedek 4:51-52; Or Yisrael Monsey 18:28-38; 57:163

[36] See Admur 32:56 to use the skin of a fetus

[37] See Kuntrus Atah Bachartanu p.108 In a letter from the Rebbes secretary to Tzach that they should try to purchase Gasos.

[38] See Piseki Rav Z.S. Dworkin 8-10 that it is permitted to sell Dakos and there is no need to inform the buyer unless he specifically requested Gassos, or it was publicized as such

[39] Admur 32:60; 33:4; Michaber 32:40; Rosh Tefillin 8; Rambam Tefillin 3:14; See M”B 32:184; Piskeiy Teshuvos 32:65 for further details on this matter

Other opinions: Some Poskim rule that the blackening of the Batim is included in the tradition to Moshe from Sinai, and hence is Biblically required. [See M”B 32:184; Piskeiy Teshuvos ibid]

[40] Admur 33:5; Michaber and Rama 33:4; M”A 33:5

[41] P”M 39 A”A 6

[42] P”M 39 A”A 6; See the following Poskim that a child is only trusted to do Lishma under adult supervision: Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2

[43] Keses Hasofer 23:2

[44] See Piskeiy Teshuvos 32:4

[45] Admur 32:61; Siddur Admur [letter 11 in Raskin]; Michaber 32:40; Menachos 34b; Kisvei Arizal; See Tzemach Tzedek O.C. 8; Siddur Raskin Miluim 10

[46] Admur ibid; See M”A 32:55 that the divider must be complete between the compartments; See Tzemach Tzedek 8:6 for a lengthy discussion on this ruling and its source

Other opinions: Some Poskim rule the Tefillin is Kosher Bedieved even if the dividers do not reach all the way to the bottom of the Titura. [Taz 32:47; See Tzemach Tzedek 8:6 in length and that so is proven from Shimusha Raba]

[47] Tzemach Tzedek 8:6; Piskeiy Teshuvos 32 footnote 519 that so is custom of scrupulous Sofrim

The reason: This is done in order so the compartments be fully separated up until their bottom, otherwise they can be considered as one compartment. 

[48] Siddur Admur [letter 11 in Raskin; see letter about Maharil brought in next footnote]; Arizal in Peri Eitz Chaim Tefillin 10; Gr”a in Maaseh Rav 9; M”B 32:172 in name of Chayeh Adam that even Bedieved It is possibly invalid if the compartments were glued to each other and are not visibly separated; See Piskeiy Teshuvos 32:61

Other opinions: See next footnote!

[49] Chasam Sofer 21 [that even a small separation of air between the compartments is invalid]; Keses Hasofer 21; Biur Halacha 40 “Charitz”; Poskim brought in Siddur Raskin Miluim 10 and Piskeiy Teshuvos 32:61 footnote 426; See letter brought in Raskin Miluim 10 addressed to Rav Yissachar Ber of Lubavitch asking him if he knows the opinion of Admur regarding using a little bit of glue to help the compartments stick to each other so their squareness is not ruined. in the letter they state that indeed the Maharil, brother of Admur, had asked the Sofrim to place a slight amount of glue between the compartments that glue them together. The questioners were afraid to follow this approach without clear directive from Admur, all the likewise they were afraid not to follow it being that without glue it is not possible to achieve a square.

[50] See testimony of M”B ibid and Admur ibid in Siddur; Siddur Raskin Miluim 10

The Kashrus of the glue used for the Batim: The glue is to be Kosher, which derives form a Kosher animals species. [See Admur 32:72; Piskeiy Teshuvos 32:73; Chapter 8 Halacha 1!]

[51] Piskeiy Teshuvos 32:61; See however Teshuvos Vehanhagos 1:40 who suspects that perhaps compressing them together with such pressure is identical to having them glued together and is invalid according to those who are stringent

[52] Implication of Admur 32:61; Chayeh Adam, brought in M”B ibid; Piskeiy Teshuvos ibid; Siddur Raskin Miluim 10 that seemingly this applies even according to Admur in the Siddur; However, see Piskeiy Dinim of Rav Zalmn Shimon Dworkin 7 that it is only valid if it is glued no more than 25%

[53] Admur ibid that “The four compartments are to be visible to all” 

[54] See M”B 32:172 in name of Chayeh Adam and M”B 32:188 that if the compartments are not visible it is possibly invalid even Bedieved; Piskeiy Teshuvos 32:61 footnote 422 that they are invalid possibly even Bedieved; Siddur Raskin Miluim 10

[55] Piskeiy Teshuvos 32:61 footnote 422

[56] Admur 32:71; Siddur Admur [Raskin letter 11] “A sinew is sewed between each one of the compartments by their bottom [as explained below], in order to separate them well and prevent them from sticking to each other.”; Michaber 32:47; See Piskeiy Teshuvos 32:75

[57] Tosafus Meanchos 34b and Rosh [not required] versus Rambam, Sefer Hateruma and Michaber 32:51 [required]

[58] Admur ibid; Siddur ibid; Michaber 32:47 and 51; Piskeiy Teshuvos 32:74 that so is the widespread custom everywhere today

Other customs: Some communities are not accustomed to place any thread between the compartments, Due to that it is not needed from the letter of the law and may come to stretch the compartments apart and ruin the squareness of the Bayis. [See Shaareiy Teshuvah 32; Os Chaim Vehsalom 32:15; Keses Hasofer 22; Piskeiy Teshuvos ibid footnote 546] Nonetheless, in today’s times this is the widespread custom everywhere.

How the string is entered between the compartments: There are a number of customs of how this is to be done, and if whether the strings are to remain recognized from the outside. See Piskeiy Tehsuvos 32:75-76

[59] Admur Siddur ibid; See Piskeiy Teshuvos ibid that so is the custom majority of places

[60] Admur ibid; Taz 32:38

[61] See Admur 33:1 and Michaber and Rama 33:1 for the various cases and the law of new Tefillin versus old Tefillin and if there is a difference regarding how many dividers tore; See Menachos 35a; Piskeiy Teshuvos 33:1

[62] See Admur ibid Piskeiy Teshuvos 33:1

[63] Admur 32:64-65; Michaber 32:42-43; See Piskeiy Teshuvos 32:67

[64] Admur 32:64

[65] Admur 32:65; M”A 32:57; See Piskeiy Teshuvos 32:67 for the details of how it is made today

[66] Admur 32:64; Michaber 32:42; See Piskeiy Teshuvos 32:67 if only 3 heads were made on both sides, regarding it was not made properly, and if they should contain Tagin; and regarding which side should be made 1st

[67] Admur ibid; Rama 32:43

[68] Admur 32:64; Michaber and Rama 32:43; See Piskeiy Teshuvos 32:67 regarding if it does not reach until the bottom area

[69] See Piskeiy Teshuvos ibid footnote 490

[70] See Piskeiy Teshuvos 32:67 in name of Mikdash Me’at that the Shin is to be written according to each Kesav’s tradition [i.e. Velish, Beis Yosef]

[71] See Beis Rebbe 10; Ketzos Hashulchan 8:8 for a diagram; See Pis

[72] Admur 39:3; Michaber 39:2; Rambam Tefillin 3:16; M”A 39:6; M”B and Biur Halacha 39; See Maharshag 1:7; Piskeiy Teshuvos 39:4

[73] See Admur 39:1; Chapter 8 Halacha 4

[74] Admur 39:1

[75] See Admur 32:62-63; Michaber 32:41; Piskeiy Teshuvos 32:67

[76] Admur 32:62; Michaber 32:41

[77] Admur 32:59; Rama 32:39; Darkei Moshe 32 that so is custom; Beis Yosef 32 in name of Hagahos Ashri; Semag Asei 22; Sefer Hateruma end of Hilchos Tefillin 209; Rambam Tefillin 3:2

Other opinions: Some Poskim rule that initially one is to be particular that the height of the Bayis is equal to its width/length. [Implication of Admur in Kuntrus Achron 32:13; Darkei Moshe 32 in implication of Rambam; Eshkol 32:15; Os Chaim Veshalom 32:18 in name of Arizal; See Kol Yaakov 32:177]

[78] Igros Kodesh 14:510 that so testifies the Rebbe to be his custom; See Piskeiy Teshuvos 32:66 footnote 475

[79] Admur 32:63; Michaber 32:41

[80] M”B 32:189; Biur Halacha 32:41; Keses Hasofer 21:7; See Piskeiy Teshuvos 32:66

[81] Shimusha Raba, brought in Rosh; Bach 32 that a Baal Nefesh is to make it 4×4 by both Shel Rosh and Shel Yad; Igeres Hakodesh 10 of Admur; Os Chaim 32 that so was custom of Arizal; See article of Rav Ginzberg in Hiskashrus For all the details on the subject

[82] So is evident from Admur ibid who defines Batim as the Ketzitza and not Titura; Tur 32; P”M 32 in name of Rashi; Os Chaim Vehsalom 32:19; Igros Kodesh 11:364

Other opinions: Some opinions interpret this measurement to include also the Titura. [M”B 32:189; Keses Hasofer 21:7; See Igros Kodesh 11:364; Piskeiy Teshuvos 32:66 footnote 471] According to this opinion and ends up get almost all Tefillin today follow the stringency of the Shimusha Raba

[83] Admur ibid; Elya Raba; M”B 32; Piskeiy Teshuvos 32:66

[84] Igros Kodesh 11:306 [it is known that this is our custom]; 364 [Custom of Mehadrin]; 13:251; 15:437; Admur ibid rules that the Geonim rule that the Batim are to be 2×2 fingers [4×4 cm] and hence we are stringent like their opinion, as rules Admur.

[85] See Bach ibid who writes the 4×4 applies to both the Shel Rosh and Shel Yad; Makor Chaim 32:41 that both Batim are to be the same size; Piskeiy Teshuvos ibid footnote 468 that it is done due to Hiddur Mitzvah; See article of Rav Ginzberg in Hiskashrus

[86] See Darkei Chaim Veshalom 15

[87] As rules the M”B and other Poskim ibid; See Piskeiy Teshuvos 32:66

[88] See Chapter 2 Halacha 7 in Q&A!

[89] Admur 32:59; Michaber 32:39; Mordechai Hilchos Tefillin; Rambam Tefillin 3:1; Braisa Menachos 35a; See Biur Halacha 32:39 “Sheyiyu”; Ketzos Hashulchan  8:27; Piskeiy Teshuvos 32:60 in footnotes; 62-64

How to make the square-Machine-Leshma: See Piskeiy Teshuvos 32:59

[90] Admur ibid; Rambam Tefillin 3, brought in M”B 32:173

Other opinions: Some Poskim rule that if the Tefillin are not square they nevertheless remains Kosher. [See Biur Halacha 32:39 “Sheyiyu” in name of Rashi]

[91] Admur ibid; Rama ibid; Baruch Sheamar 109; Sefer Hateruma 209; See Piseki Rav Z.S. Dworkin 13-15 that a) It is measured after the compartments are pressed together by human force and b) It is Kosher if it appears square even with the air in-between, although is not Mehudar.

[92] The reason: This is required as a Mitzvah due to Noiy Tefillin. [Olas Tamid 32:50; Kol Yaakov 32:182]

[93] Admur ibid; Michaber ibid; Rav Papa in Menachos ibid

[94] Admur ibid; M”A 32:53

[95] Admur ibid; Michaber ibid; Keses Hasofer 32:21

[96] Admur ibid and 66 and 77; Michaber ibid and 44; Sefer Hateruma 209

[97] See Admur 32:66; Piskeiy Teshuvos ibid

[98] Admur ibid; Michaber ibid; Rav Papa ibid as explains Rosh [unlike Rashi]; Elya Raba 32:59; See P”M 32 M”Z 33; Kol Yaakov 32:175; Biur Halacha ibid; See Piskeiy Teshuvos 32:64 for the full details of this matter and of how this square shape is to be accomplished

Making grooves in the Titura: See Piskeiy Teshuvos ibid regarding the custom of making grooves in the Titura for the stitching to rest in and retain its square shape, and that so is the widespread custom today as defended by Poskim, although some Poskim disagree with it as it was not done in previous generations.

Making the holes for the stitching: See Piskeiy Teshuvos 32:64 for the full details of this matter.

[99] Admur ibid and 77; Michaber ibid; Sefer Hateruma 209; Rosh Tefillin 9; Rambam Tefillin 3:2; Biur Halacha 32:39 “Sheyiyu in name of Shimusha Raba, Rif

Other opinions: Some Poskim rule that the Bayis is only required to have square corners and have equal diagonals, however it is not required to be an exact square of equal length and width, and hence could be a rectangle. [Ittur Hilchos Tefillin Shaar Harishon; Tosafus Menachos 35a “Some only make the Titura square”; Riaz beginning of Hilchos Tefillin in name of Tosafus Rid, brought in Shiltei Giborim on Rif in Hilchos Ketanos, Machazik Bracha 32, Zera Yaakov 2, and Rav Poalim 4:2; See Beis Yoseff 32:39; Poskim in Biur Halacha 32:39 “Sheyiyu”] Practically, he is a lone opinion on this subject and we do not rule this way. [Rav Poalim ibid] Others have a custom of making the top corners round [See M”A 32:53 who negates this custom]

[100] Admur ibid; Parentheses in original; See Chikrei Halachos 5:52

Other opinions: Some Poskim rule that only the corners of the Bayis must be square, and not the middle area. [Elya Raba 32 in name of Olas Tamid; See Piskeiy Teshuvos 32:60 footnote 418] Other Poskim rule it suffices for the Bayis to be square in majority of its length. [Chesed Leavraham 8]

[101] Admur 32:59; Rama 32:39; Darkei Moshe 32 that so is custom; Beis Yosef 32 in name of Hagahos Ashri; Semag Asei 22; Sefer Hateruma end of Hilchos Tefillin 209; Rambam Tefillin 3:2

Other opinions: Some Poskim rule that initially one is to be particular that the height of the Bayis is equal to its width/length. [Implication of Admur in Kuntrus Achron 32:13; Darkei Moshe 32 in implication of Rambam; Eshkol 32:15; Os Chaim Veshalom 32:18 in name of Arizal; See Kol Yaakov 32:177]

[102] Igros Kodesh 14:510 that so testifies the Rebbe to be his custom; See Piskeiy Teshuvos 32:66 footnote 475

[103] Admur ibid

Other opinions: Some Poskim rule that Bedieved, if the Bayis is not square, one may nevertheless wear the Tefill.in with a blessing. [Biur Halacha 32:39 “Sheyiyu” in name of Olas Tamid and Baruch Sheamar]

[104] Admur ibid; Michaber 32:39 in name of Yeish Mi Sheomer; Maharam 68; Beis Yosef 32 in name of Maharil, Teshuvah Ashkenazis; Rambam Tefillin 3, brought in M”B 32:173; This ruling applies according to all Poskim, and is not under dispute. [Machatzis Hashekel 32:54; Kol Yaakov 32:179]

[105] The reason: As the squareness of the Tefillin is a Halacha Lemoshe Misinai. [Admur ibid; Taz 32:34] It is hence not at all similar to Tzitzis, of which the law is that it remains Kosher even if some of its strings tear off. The reason for this is because by Tzitzis we have a special source to learn this from, as the verse states “Veasu Lahem Tzitzis” that only by the time of the making of the Tzitzis must it be whole. This does not apply to Tefillin. [Taz ibid; Beis Yosef 32]

[106] See Admur 39:3; Michaber 39:2; Chapter 8 Halacha 4A

[107] Biur Halacha 39:2 “Bechol Tikkun”

[108] See Admur 39:1; Chapter 8 Halacha 4

[109] Admur 39:1

[110] M”B 32:173; Biur Halacha 32:39 “Sheyihyu” in name of Yeshuos Yaakov; See Rav Poalim 4:2 that he directed the residents to wear the Tefillin without a blessing even though the Bayis was not square; See  Shevet Halevi3:2 that if the Tefillin are invalid according to all, then they are not to be worn at all

[111] Elya Raba 32:59 in name of Olas Tamid; Biur Halacha 32:39 “Sheyiyu” in name of Olas Tamid and Baruch Sheamar [that may even say a blessing!], Elya Raba, Yeshuos Yaakov

[112] Elya Raba 32:59 “As much as humanly possible, as its impossible to make an exact square.”; Madanei Yom Tov on Rosh; Maharsham 8:16; Peri Hasadeh 3:189; Os Chaim Veshalom 32:15; Eretz Tzevi 1:12; Igros Moshe 3:120; Mishneh Halachos 1:34; Piskeiy Teshuvos 32:62; Piseki Rav Z.S. Dworkin 11

[113] Under close measurement, even Mehudar Batim can be found to not be an exact square to the millimeter. Quite often there is at least a one-millimeter difference.

[114] Machatzis Hashekel 32:54; Kol Yaakov 32:181

Other opinions: Some write one is to check the corners one time every thirty days. [Orach Neman 32]

[115] Emek Habracha 26 in name of Chazon Ish; Piskeiy Teshuvos 32:62

[116] M”B 32:177 in name of Beis Yosef; Tzitz Eliezer 13:6

Other opinions:

[117] See Admur 32:66; Piskeiy Teshuvos 32 footnote 430

[118] Zichron Eliyahu 7:11; Piskeiy Teshuvos 32:64

[119] M”B 32:174 although he concludes with a Tzaruch Iyun regarding Bedieved

[120] Piskeiy Teshuvos 32:62; See Keses Hasofer 21:6

[121] See Piskeiy Teshuvos 32:62

[122] Birkeiy Yosef 32:12 in name of Beis Yehuda 3:88; Shaareiy Teshuvah 32:58; Zechor Leavraham Tefillin; Kol Yaakov 32:178; Od Yosef Chaiy Chayeh Sarah 9; See Maharsham 4:121; Tzafnas Paneiach 250; Piskeiy Teshuvos 32:62 footnote 435

[123] See Os Chaim Veshalom 32:15

[124] See Piskeiy Teshuvos 32:62

[125] Zichron Eliyahu 8; Sheivet Hakehasi 4:22

[126] Zicron Eliyahu 6:4; Piskeiy Teshuvos 33:1

[127] See Eretz Tzevi 1:11; Minchas Yitzchak 6:1; Piskeiy Teshuvos 32:60

[128] See Maharsham 4:121; Toras Chaim Sofer 32:92; Eretz Tzevi 12; Minchas Yitzchak 6:1; Shevet Halevi 3:2; 10:156; Divrei Yisrael 1:23; Piskeiy Teshuvos 32:63

[129] See Ashel Avraham Butchach 32; Daas Kedoshim 32:49-50; Piskeiy Teshuvos 32:63

[130] See Inside Stam p. 286

[131] Rav Poalim 4:2

[132] Admur 32:66; Michaber 32:44; See Piskeiy Teshuvos 32:68

[133] Piskeiy Teshuvos ibid

[134] Piskeiy Teshuvos ibid

[135] Zicron Eliyahu 6:4; Piskeiy Teshuvos 33:1

[136] See Admur 32:67-69; Michaber 32:44; Piskeiy Teshuvos 32:69

[137] Admur 32:67; Michaber 32:44; Rambam Tefillin 3:7

[138] Admur 32:72; Michaber 32:47

[139] Admur 32:68

[140] Yerushalmi, Rambam and Shimusha Raba [requires] versus Rosha and Sefer Hateruma [exempts]. The Michaber ibid simply writes to wrap it in a small parchment

[141] Michaber ibid writes to wrap it in a small parchment. Admur ibid omits this word. Vetzaruch Iyun.

[142] Admur ibid; M”A 32:60 in name of Bach; M”B 32:205; Keses Hasofer 22:2

[143] Admur 32:72; Michaber 32:47

[144] Admur ibid; Michaber ibid

The reason: This follows the regular rule of Min Hamutar Beficha which applies to all matters that are a Halacha from Moshe on Sinai. [Admur ibid]

[145] Admur 32:69; Michaber 32:44; Zohar, brought in M”A 32:61; See Shabbos 108a

Using human hair: See Rav Akiva Eiger 32:44

[146] Admur 32:72; Michaber 32:47

[147] Admur ibid ; Michaber 32:44 and 47; Rambam 3:8

[148] Admur ibid; Michaber ibid

The reason: This is done in order to remind us of the sin of the Golden calf, so we do not come to sin again. [Admur ibid]

[149] Rambam [around parchment] versus Shimusha Raba [around Parsha]

[150] Admur ibid; Rama 32:44; Igur 68

[151] Piskeiy Teshuvos ibid

[152] Poskim in Kol Yaakov 32:208; Piskeiy Teshuvos ibid

[153] Admur 32:69; Michaber 32:44; See Piskeiy Teshuvos 32:69

[154] The hole from which it protrudes: See Tefila Lemoshe 2:3 and Piskeiy Teshuvos ibid footnote 507 regarding if a special hole is to be made for this hair to protrude from, or if one should use one of the holes made for the sewing.

[155] Admur ibid; M”A 32:61 in name of Zohar; Hagahos Rav Akiva Eiger in name of Neziros Shimshon; Mur Uketiza 32; Piskeiy Teshuvos ibid footnote 508

[156] Tolas Yaakov [Parshas Kadesh] versus Shelah in next footnote

[157] Admur ibid; M”A 32:61 in name of Shelah Miseches Chulin

[158] Piskeiy Teshuvos ibid

[159] Zohar, brought in M”A 32:61

[160] See Piskeiy Teshuvos ibid for the sources of all the above statements

[161] See Kol Yaakov 32:208; Or Letziyon 2:44; Piskeiy Teshuvos ibid

[162] Admur 32:74-78; Michaber 32:49-51; See Piskeiy Teshuvos 32:76-77

[163] Admur 32:77

[164] Admur 32:77; M”A 32:67

[165] Admur ibid; Rameh Mipuno 38; However, see Avnei Nezer 14 that the Titura is included as part of the Bayis, and that he does not know of a source for the ruling of Admur ibid

The reason: As the tradition from Moshe on Sinai was for the actual Tefillin to be sewed, and only the Batim are called Tefillin and not the Titura, as it is for this reason that one must also make square the actual Bayis and it does not suffice to only square the Titura. [Admur ibid]

Other opinions: See M”A ibid who negates the ruling of the Rameh

[166] Admur 32:74; Michaber 32:49; Shabbos 108a

[167] Shimusha Raba, brought in Rosh

[168] Admur ibid; Michaber ibid

[169] Admur ibid parentheses in original

[170] Admur 32:76; Michaber 32:50

[171] Admur 32:75; M”A 32:66

[172] See Admur 32:31 that one is to be stringent by a Biblical requirement of Lishma if one did not verbalize it.

[173] Even Yisrael 9:63

[174] See the following Poskim that a child is only trusted to do Lishma under adult supervision: Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2

[175] Admur 39:3; Michaber 39:2; Rambam Tefillin 3:16; M”A 39:6; M”B and Biur Halacha 39; See Maharshag 1:7; Piskeiy Teshuvos 39:4

[176] The reason: As the Shin of the Shel Rosh which makes up G-d’s name must be done by one who is valid [Admur ibid; M”A ibid; ] and since the above activities dealing with the Bayis are all necessary for validating the Shin, therefore it is invalid to be done by the above individuals who are invalid for the writing. [So is implied, Vetzaruch Iyun]

[177] See Admur 39:1; Chapter 8 Halacha 4

[178] Admur 39:1

[179] Admur 32:75

[180] Admur ibid; Michaber 32:50

[181] Admur ibid; M”A 32:66

[182] Admur 32:77; Michaber 32:51

[183] Shimusha Raba, brought in Rosh

[184] Admur ibid; Rama 32:51

[185] Admur 32:71; Siddur Admur [Raskin letter 11]; Michaber 32:47

[186] Admur ibid; Siddur ibid; Michaber 32:47 and 51; Piskeiy Teshuvos 32:74 that so is the widespread custom everywhere today

[187] Admur Siddur ibid; See Piskeiy Teshuvos ibid that so is the custom majority of places

[188] Admur ibid; Taz 32:38

[189] See Admur 32:78; M”A 32:68; Taz 32:39

[190] Yeish Mi Sheomer in Michaber 32:51

[191] See M”B 32:231 that it is permitted to tie the threats at their ends in order to elongate them, nonetheless the custom is to use one long thread.

[192] Admur 32:59; Michaber 32:39; Rav Papa Menachos 35a as explains Rosh [unlike Rashi]; Elya Raba 32:59; See P”M 32 M”Z 33; Kol Yaakov 32:175; Biur Halacha 32:39 “Sheyiyu”; See Piskeiy Teshuvos 32:64 for the full details of this matter and of how this square shape is to be accomplished

[193] See Admur 33:2 and Michaber and Rama 33:2 for the various cases and the law of new Tefillin versus old Tefillin and if there is a difference regarding how many dividers tore; See Menachos 35a; See Piskeiy Teshuvos 33:2

[194] See Piskeiy Teshuvos 32:76

[195] See Piskeiy Teshuvos 32:64 and 76

The law if one did not enter the string into some of the holes: See Piskeiy Teshuvos 32:76 footnote 559

[196] See Piskeiy Teshuvos 32:64 regarding the custom of making grooves in the Titura for the stitching to rest in and retain its square shape, and that so is the widespread custom today as defended by Poskim, although some Poskim disagree with it as it was not done in previous generations.

[197] See Biur Halacha 32:51 “Yitfor”; Piskeiy Teshuvos 32:77

[198] Igros Chazon Ish 1:189

[199] See Piskeiy Teshuvos 32:62

[200] Zichron Eliyahu 8; Sheivet Hakehasi 4:22

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

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

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

[204] Admur 33:3; 32:56 [includes also birds regarding Batim]; Michaber 33:3; Shabbos 28b

[205] Admur 32:56

[206] Opinion in Admur 32:56; Sefer Hateruma 207

[207] The reason: As sexual activity, which is considered a sin, has never been performed with it. [Admur ibid]

[208] Admur 33:3; 32:56; Michaber ibid; See Siddur Im Dach Shaar Hatefillin p. 18a

[209] Admur 32:56

[210] See Admur 32:31 that one is to be stringent by a Biblical requirement of Lishma if one did not verbalize it.

[211] Admur 33:3; Michaber 33:3; See Rav Poalim 4:2; Piskeiy Teshuvos 33:3

[212] Admur ibid; M”A 33:4

[213] Admur 33:4; Michaber 33:3; Menachos 35a; See Piskeiy Teshuvos 33:4-7; Article of Rav Yeshaya Braun on Halacha2go.com; See Siddur Im Dach Shaar Hatefillin p. 18a; Derech Mitzvosecha Mitzvas Tefillin p. 19a

[214] Admur ibid; Michaber ibid; Darkei Moshe 33:2; See Piskeiy Teshuvos 33:5

Other opinions: Some Poskim Rule that also the inside of the strap is to be blackened as an extra Hiddur due to Noiy Tefillin. [Rambam, brought in Beis Yosef 33 and Darkei Moshe; Or Zarua , brought in Darkei Moshe 33:2; Kneses Hagedola in name of Radbaz; Poskim and Arizal in Shaar Hakavanos, brought in Kol Yaakov 33:13; See Ben Ish Chaiy Chayeh Sarah 4] The custom is not like this opinion. [Darkei Moshe ibid; M”B 33:21; Kol Yaakov ibid]

[215] The reason: It is not to be red as people will say that it is red from his blood, which is belittling to the Tefillin. [Admur ibid; Michaber ibid]

[216] Setimas Kol Haposkim who negate the ruling of the Rambam and Or Zarua ibid who themselves only required it as a Hiddur, that it is not required even as a Hiddur; Shevet Halevi 9:16; Teshuvos Vehanhagos 2:22

[217] Poskim in previous footnote.

[218] Keses Hasofer 23:2 as perhaps the sides are considered part of the outside which are included in the tradition of Moshe from Sinai.

[219] Shaar Hakavanos, brought in Kol Yaakov 33:13; See Poskim in previous footnotes

[220] Shevet Haleivi ibid

[221] Piskeiy Teshuvos ibid footnote 32

[222] Admur 33:5; Rama 33:4; Michaber 33:4 “It is good that a Jew dye them Lishma and not a gentile”; See Piskeiy Teshuvos 33:7

[223] Admur ibid; Rama ibid

Other opinions: Some Poskim rule that the straps are valid Bedieved even if they were dyed not Lishma. [Michaber ibid, as explained in M”A 32:5]

[224] See Admur 32:31 that one is to be stringent by a Biblical requirement of Lishma if one did not verbalize it.

[225] M”A 32:7

[226] Admur ibid; See Kuntrus Achron 33:1 that although based on Michaber E.H. 131:5 we do not rule like the above opinion, nevertheless perhaps here is different. Admur ibid concludes with a Tzaruch Iyun Ledina; M”B 33:24

[227] Piskeiy Teshuvos 33:7

[228] Biur Halacha 33:3 “Pasul” as in such a case there is a Sfek Sfeika like Michaber and M”A; Piskeiy Teshuvos 33:7

[229] As in such a case one can add to the equation those opinions who rule that only majority of the strap needs to be black. See Q&A!

[230] Admur 33:5; Rama 33:4; Michaber 33:4 “It is good that a Jew dye them Lishma and not a gentile”

Other opinions: Some Poskim rule that the straps are valid Bedieved even if they were dyed by a gentile. [Michaber ibid, as explained in M”A 32:5]

Women doing the dyeing: Some Poskim rule that it is valid if done Lishma. [P”M 39 A”A 6; M”B 33:23] Nonetheless, initially this is not to be done. [See Maharshag 1:7; Piskeiy Teshuvos 33:7; See Admur 39:1 and 3]

[231] See Admur 32:12; 39:3; All Poskim ibid who permit a women to dye it Lishma

[232] M”A 32:7

[233] Piskeiy Teshuvos 33:7

[234] Keses Hasofer 23:2

[235] See Piskeiy Teshuvos 32:4

[236] Piskeiy Teshuvos 33:4

[237] M”B 33:19

[238] Biur Halacha 33:3 “Haretzuos” regarding blue; Piskeiy Teshuvos ibid

[239] Keses Hasofer 23:2; Noda Beyehuda Tinyana 3

[240] Teshuvos Vehanhagos 4:9

[241] Shevet Halevi 5:13

[242] See M”B 32:185 for a dispute in this matter regarding the Batim [which are forbidden to be coated] and Piskeiy Teshuvos 32:4 footnote 25 that by the straps it is more lenient Even according to the stringent opinion mentioned there.

[243] See Piskeiy Teshuvos 33:6

[244] Biur Halacha 33:3 “Haretzuos”

[245] Poskim in Piskeiy Teshuvos footnote 34

[246] See Piskeiy Teshuvos 33:6

[247] Biur Halacha 33:3 “Haretzuos”

[248] Poskim in Piskeiy Teshuvos ibid footnote 34

[249] See Piskeiy Teshuvos 33:6

[250] M”B 33:19

[251] Halichos Shlomo 4:28; Teshuvos Vehanhagos 2:22; Piskeiy Teshuvos 33:6

[252] Daas Kedoshim 33:3; Maharshag 1:7; Salmas Chaim 35; See Piskeiy Teshuvos ibid footnote 39

[253] See M”B 33:19 and so is Setimas Haposkim

[254] See Minchas Yitzchak 6:6 [lenient]; Shevet Halevi 5:13 [stringent]; Piskeiy Teshuvos 33:7

[255] M”B 33:20; Piskeiy Teshuvos 33:3

[256] Piskeiy Teshuvos 33:5

[257] Admur 27:11; 33:6; Michaber 27:8; Rambam Tefillin 2:12

[258] Admur 27:12; Siddur Admur [Letter 9 in Raskin]; Michaber 27:8; M”A 27:13

[259] Admur 33:7; Michaber 33:5

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

[261] Admur ibid; Michaber 27:11; Rambam Tefillin 3:12; See Admur 33:6 that it is to reach the chest and naval

[262] Admur 33:6 “The minimum measurement by the Shel Rosh is until the naval by the right strap and until the chest by the left strap”; Taz 33:6; 1^st opinion in Tur 27; Sefer Hateruma; Rambam Tefillin 3:12 and 19; Zohar Parshas Pinchas p. 288; Mahariy Tzemach in Nagid Mitzvah; Ben Ish Chaiy Vayeira 17; Kaf Hachaim 25:69 based on Zohar; 27:52; Ketzos Hashulchan 8:24

Other opinions: Some Poskim rule the right strap is to reach until the Mila while the left strap is to reach until the naval. [2^nd opinion in Tur ibid; opinion in M”B 27:41]

The reason: The right side is to be longer than the left side as Chesed is called Arich while Gevura is called Katzir. [Ben Ish Chaiy ibid]

[263] Implication of Ben Ish Chaiy ibid; Kaf Hachaim 25:69

[264] Os Chaim Vehsalom 27:18 based on Peri Eitz Chaim Shaar Hatefillin 10; Footnote of Rebbe in Sefer Haminhagim p. 14 [English] based on Peri Eitz Chaim; Piskeiy Teshuvos 27:21

[265] Os Chaim Veshalom ibid based on Peri Eitz Chaim; Sefer Hamamrim Kuntreisim 1:223; Sefer Hamamrim 5699:159; Sefer Hamamrim 5703:43; Sefer Hamamrim Melukat 2:92, brought in Shulchan Menachem 1:63, based on Mamarim ibid and Peri Eitz Chaim; Toras Menachem 16:207; Sefer Haminhagim p. 14 [English] and footnote of Rebbe; Piskeiy Teshuvos 27:21

[266] Poskim ibid regarding the right reaching until the naval and left until the chest; Piskeiy Teshuvos 27:21

[267] Kaf Hachaim 27:52 in name of Mahariy Tzemach in Nagid Mitzvah

[268] Piskeiy Teshuvos 27:21; See Chayei Halevi 3:3

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

[270] Arizal ibid in previous footnote that it is proper to do so, brought in Sefer Hamamrim Melukat 2:92, brought in Shulchan Menachem 1:63

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

[272] Admur 27:21; Michaber 27:11;

[273] Implication of Admur and Michaber ibid who rules that only if he cannot find other straps may he wear the Tefillin

[274] The reason: As these measurements are not mentioned in the Gemarah and are merely a tradition from the Geonim. [Admur ibid]

[275] Implication of Setimas Haposkim; See Daas Torah 27; See Poskim in Piskeiy Teshuvos ibid footnote 190

[276] Admur rules that it may be worn and does not write to omit the blessing as he does in other cases. Hence implying a blessing is said as usual.

[277] Piskeiy Teshuvos ibid

[278] Admur 27:22; M”A 27:19; Menachos 35b

The reason: As this requirement is mentioned in the Talmud. [Admur ibid]

[279] See Admur 27:20-21; See Piskeiy Teshuvos 27:22

[280] Admur 27:21

[281] Recorded in Bahag; Ittur; Ittur; Rif; Eshkol

[282] Admur 27:20; Michaber 27:11; Rambam Tefillin 13:12

[283] Shiurei Torah 3:37; Rav Avraham Chaim Nah measures this as 1 cm, and in a time of need as 9 cm Which is the measurement of a wheat kernel, and follows the opinion of the Poskim record in M”A 27:18.

Shiur Chazon Ish: According to the Chazon Ish the measurement is 11 centimeters. [See Piskeiy Teshuvos 27:22 footnote 186 and footnote 188 For other opinions hold it is 13 1/2 centimeters and even 15 centimeters.

[284] M”B 27:22

[285] Admur 27:21; Michaber 27:11; See Poskim in Piskeiy Teshuvos ibid footnote 190 who rule that the requirement of a one-centimeter width is not invalidating. See Levush 27:11; P”M 27 A”A 19; Aruch Hashulchan 27:22

[286] Implication of Admur and Michaber ibid who rules that only if he cannot find other straps may he wear the Tefillin

[287] The reason: As these measurements are not mentioned in the Gemarah and are merely a tradition from the Geonim. [Admur ibid]

[288] Implication of Setimas Haposkim; Daas Torah 27; Teshuras Shaiy 2:163 that it has the status of leftovers just like Tzitzis; See Poskim in Piskeiy Teshuvos ibid footnote 190

[289] Admur rules that it may be worn and does not write to omit the blessing as he does in other cases. Hence implying a blessing is said as usual.

[290] Piskeiy Teshuvos ibid

[291] See Shiurei Torah ibid

[292] Piskeiy Teshuvos ibid

[293] Ketzos Hashulchan 1:89 and Shiureiy Torah of Rav A”C Naah printed also by “Mitzvah Lefarseim” that one must be careful in this as is the minimum measurement for all straps of the Tefillin, and he has seen many people who unfortunately are not careful in this and only have it extend a small amount. The Brisker Rav agreed with him in this and stated that it is known one must be careful in this. So also rules Sefer Zeved Tov; Piskeiy Teshuvos 27:22 footnote 191

Other opinions: The Chazon Ish [4:1; Shabbos p. 67] was of the opinion that there is no minimum measurement for this protrusion, and that so is the custom to not be careful that extend 1 centimeter.

[294] Kaneh Bosem 3:1 [That although Admur rules by Tzitzis that folding diminishes the measurement, nevertheless, by Tefillin he would agree its valid]; Orchos Rabbeinu 1:29; Piskeiy Teshuvos ibid

[295] See Biur Halacha 33:3 “Haretzuos” regarding dyeing and certainly this would apply to the minimum width

[296] Admur 33:6; Michaber 33:5; Menachos 35b; See Piskeiy Teshuvos 27:22 and 33:8

[297] Rashi, Rambam, and Sefer Hateruma [invalid] versus Rosh, Rabbeinu Tam, Mordechai [valid]; See Admur ibid for the full details of the debate

[298] The reason: As the word Ukeshartam requires that it be a complete strap and not tide or sewed. [Admur ibid]

[299] How to bind the arm Tefillin in such a case: See Machatzis Hashekel 33:8, brought in Biur Halacha 33:5 “Im,” that one is the first bind the minimum requirement of binding on the arm in the area that is not sewed, and only afterwards use the remaining strap which has been tighter sewed to wrap around the arm the 7 times. Nonetheless, the custom is not like this opinion. [See Piskeiy Teshuvos 33:8]

[300] See P”M 33; M”B 33:29; Piskeiy Teshuvos 27:22; 33:8

[301] Yabia Omer 5:42; Or Letziyon 2:44-20; Piskeiy Teshuvos 27:22; 33:8

Other opinions: Some Poskim rule that even if the strap only tore slightly by its width, it is invalid as we apply the general rule of that whatever is partially torn will in the end be completely torn, just as we rule regarding a crack in the shofar. [Ben Ish Chaiy in Rav Brachos Taf-Daled and Od Yosef Chaiy Vayeira 23; See Or Letziyon 2:44-20 that one van cut out the torn area In order to avoid this issue ]

[302] See Machatzis Hashekel 33:8, brought in Biur Halacha 33:5

[303] See Kol Yaakov 33:23; Piskeiy Teshuvos 33:8

[304] Chelkas Yaakov 2:166

[305] Kinyan Torah 6:1; Piskeiy Teshuvos 33:8

[306] Admur 32:79; Michaber 32:52; Menachos 35b; See Piskeiy Teshuvos 32:79-80; See Reshimos 34

[307] Admur ibid; Rama 32:52

[308] Piskeiy Teshuvos 32:80

[309] Admur 27:4; Michaber 27:2; Levush 27:2; See Piskei Riaz Tefillin 21; Or Zarua 1:576; See Biur Halacha 27:3 “Haminhag Hanachon” in name of Gra 27:7 and 9 that having the Yud face the heart is a Talmudic requirement as opposed to a mere custom; Piseki Rav Z.S. Dworkin 29

[310] See Piskeiy Teshuvos 27:4

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

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

[313] See Chazon Ish 4:1; Pnei Meivin 1:16; Maharshag 1:32; Piskeiy Teshuvos 27:4

Other opinions: Some Poskim rule on the contrary that the protruding strap is considered the top of the Yud, while the not itself is considered the bottom. [See Shevet Halevi 5:3] Other Poskim rule that the protruding strap is the entire Yud itself, and is hence to be shaped in the form of a Yud. [Tur 32 in name of Rosh; Ateres Zekeinim 27; Mikdash Me’at 32:198; Orchos Rabbeinu 3:198; Minchas Yitzchak 9:3]

[314] Devar Halacha 2:122; Tefila Lemoshe 14:1; Piskeiy Teshuvos 27:4

[315] Orchos Rabbeinu 3:198; Shevet Halevi 5:3

The reason: As according to the Zohar one is to be particularly that the knot of the Yud touches the Bayis.

[316] Ketzos Hashulchan 8:8; See Siddur Admur “After the blessing one is to fasten the strap within the knot in order to fulfill the Mitzvah of: And you shall tie for a sign on your hand [Devarim 6:8].” Igros Kodesh 8:189, printed in Shulchan Menachem 1:71, that the knot of the Tefillin is a tradition from the Alter Rebbe; Shivchei Harav 1:9 that Admur was instructed by the Maggid regarding the knot.

[317] See Igros Kodesh 18:539 in reply to an asker that indeed it is proper to switch to Kesher Chabad; Igros Kodesh 26:132 that it is proper to do so if it is done for eternity; Likkutei Sichos 19:442 that this applies likewise to Rabbeinu Tam; Printed in Shulchan Menachem 1:70-71

[318] Igros Kodesh 8:189, printed in Shulchan Menachem 1:71

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

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

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

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

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

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

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

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

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

[328] See Piskeiy Teshuvos 32:79

[329] Levush 32:52

[330] Piskeiy Teshuvos ibid

[331] Ketzos Hashulchan 1:89 and Shiureiy Torah of Rav A”C Naah printed also by “Mitzvah Lefarseim” that one must be careful in this as is the minimum measurement for all straps of the Tefillin, and he has seen many people who unfortunately are not careful in this and only have it extend a small amount. The Brisker Rav agreed with him in this and stated that it is known one must be careful in this. So also rules Sefer Zeved Tov; However, the Chazon Ish [4:1; Shabbos p. 67] was of the opinion that there is no minimum measurement for this protrusion, and that so is the custom to not be careful that extend 1 centimeter

[332] See Ketzos Hashulchan ibid in name of Sefer Zeved Tov, and so is implied.

[333] Admur 32:79; Michaber 32:52; Menachos 35b; Shabbos 62a; See Likkutei Torah Tazria p. 23 Florence cabalistic correspondence to Tevuna of Malchus.

[334] Admur ibid; Rama 32:52

[335] Piskeiy Teshuvos 32:80

[336] See Admur 27:17; 32:79; Piskeiy Teshuvos 32:78

The various customs of how to make the Daled: There are various traditions in how this knot is made: 1) As a Mem Setuma [mentioned in Admur 32:79; M”A 32:69; 27:16 as a new custom; See Piskeiy Teshuvos ibid that so was the widespread custom amongst many communities in previous times, and that so is the implication of the Beis Yosef the name of many Rishonim]; 2) As a Mem with a hole in the middle [Arizal, brought in Peri Eitz Chaim and Mishnas Chassidim; See Piskeiy Teshuvos ibid footnote 564]; 3) As a plain Daled. [Conclusion of Admur ibid; see sources in footnote below; This is the widespread custom of majority of Jews today] Practically, all the above three forms have sources and are equally valid. This comes to negate those who compile sources to prove like their accustomed form and negate the other when indeed all the above forms are brought down and have sources [See Os Chaim Veshalom 32:25; Piskeiy Teshuvos 32:78]

[337] Siddur Admur [Letter 12 in Rakin]

[338] Admur 27:17; 32:79; Siddur Admur [Letter 12 in Rakin]; Michaber 27:10; Terumas Hadeshen 179; Ben Ish Chaiy in Beniyahu on Zohar that so applies according to the Arizal; See Piskeiy Teshuvos ibid footnote 565

[339] Admur ibid and ibid

[340] Admur 32:79

[341] Admur 32:79; M”A 32:69; 27:16; See Mishnas Hasofer on Keses Hasofer 23:18 and previous footnotes

[342] See Piskeiy Teshuvos ibid

[343] See Or Letziyon 2:44-37; Halacha Berura [Rav Dovid Yosef] 32:185; Vayetar Yitzchak 5:4; Piskeiy Teshuvos 32:80

[344] P”M 32 A”A 69 that one needs to tie the knot Leshma; Mileches Shamayim 20:5; Keses Hasofer 23:5; M”B 32:232 in name of P”M; 33:23; Halichos Shlomo 4:81, p.56 in name of Rav SZ”A; Piskeiy Teshuvos 32:80 footnote 578; Admur does not make mention of this need, and neither does the Ketzos Hashulchan.

The reason: As since it is a Halacha Mimoshe Mesinai, it therefore must be done Lishma and one must thus say “Lisheim Kedushas Tefillen” prior to making it.

[345] See Or Letziyon ibid that according to the Michaber 33:4 who rules that if the blackness of the straps were not dyed Lishma, it still remains Kosher, here too it still remains Kosher, as the Zivcheiy Tzedek in Shut 2:4 rules that the same applies by all the matters that are Halacha Lemoshe Misinai. However, according to the Rama 33:4 and Admur 33:5 who rule that if the straps were not dyed Lishma then they are Pasul, then here too the knot is seemingly Pasul until it is fixed. Accordingly, for Sephardim the knot remains Kosher, while for Ashkenazim it is Pausl and must be redone Lishma.

[346] Halacha Berura [Rav Dovid Yosef] 32:185 and Shaar Hatziyon 575

[347] Sheivet Haleivi 7:7; Halichos Shlomo ibid; Piskeiy Teshuvos ibid; See Admur 32:31 that one is to be stringent by a Biblical requirement of Lishma if one did not verbalize it. However, in a case where the requirement of Lishma is under dispute, such as by the tanning of the skins, one may be lenient.

[348] P”M 39 A”A 6; See Admur 39:3; Michaber 39:2; Chapter 8 Halacha 4A

[349] See Admur 39:1; Chapter 8 Halacha 4

[350] Admur 39:1

[351] See Admur 39:1

[352] Biur Halacha 39:2 “Bechol Tikkun”; See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a child is trusted to do under adult supervision, as ruled in Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2

[353] See Biur Halacha ibid that ideally there is no issue for him to do so to his own Tefillin even if he has not yet grown 2 pubic hairs, as in such a case he is only Rabbinically obligated and is hence valid to redo his own knots for the sake of his Rabbinical command. Nonetheless, above we wrote unlike the Biur Halacha being that as soon as he does grow two hairs he would become biblically obligated and need to redo the knot on that day according to the first approach above, and therefore it is better to simply abstain from redoing the knot until he grows two hairs.      

[354] Biur Halacha 39:2 “Bechol Tikkun”

[355] See Biur Halacha 39:2 “Bechol Tikkun” that there is no issue with a child above the age of Bar Mitzvah making the knot Lishma even though he has not yet reached the age of 18 or grown a beard. Practically, however, seemingly the child should only do so if he knows that he already has grown 2 pubic hairs, as explained above, or if he altered the knot prior to turning Bar Mitzvah.

[356] Piskeiy Teshuvos 32:80

[357] See Heishiv Moshe Y.D. 51; Imrei Shefer 5; Halichos Shlomo 4:22; Piskeiy Teshuvos 36:1 footnote 5; See Likkutei Sichos 39:244, printed in Shulchan Menachem 1:71, in reply to the question of whether one can wear Rashi Tefillin with the knots of Ashkenaz and Rabbeinu Tam with the knots of Chabad, the Rebbe replied that this is dependent on his feeling, although in any case the knots of both Tefillin is to be a single Nussach.

[358] See Likkutei Sichos 39:244, and 19:422, printed in Shulchan Menachem 1:71, in reply to the question of whether one can wear Rashi Tefillin with the knots of Ashkenaz and Rabbeinu Tam with the knots of Chabad, the Rebbe replied that this is dependent on his feeling

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