Making a silent interruption between the Shel Yad and Shel Rosh – Gestures, switching room, writing

Making a silent interruption between the Shel Yad and Shel Rosh – Gestures, switching room, writing:

1. Introduction:[1]

The Sages instituted that one is to approximate the wearing of the Tefillin Shel Rosh to the wearing of the Tefillin Shel Yad without making any speech interval in the interim. The following law will discuss whether even a silent interval is restricted after wearing the Tefillin Shel Yad, prior to putting on the Tefillin Shel Rosh.

1. The law:[2]

It is forbidden to make any interruption between the blessing over the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh, even to wink with one’s eyes or hint with one’s fingers. [Likewise, he may not make grunting sounds with his mouth, or whistle.[3] Likewise, he may not write in-between. Likewise, even a silent interval is forbidden if it is lengthy and for no need.[4] Initially, one is not to delay even the amount of time it takes to walk four Amos.[5] Nevertheless, if one did so the blessing is not to be repeated, as explained in D.]

Rabbeinu Tam:[6] Just as one may not make an interval between the wearing of the Shel Yad and Shel Rosh of the Rashi Tefillin, similarly one may not make an interval between the wearing of the Shel Yad and Shel Rosh of Tefillin Rabbeinu Tam.[7]  

Bedieved must the blessing to be repeated?[8] If one made gestures, or another silent form of interruption, between the Tefillin Shel Yad and Tefillin Shel Rosh of Rashi Tefillin, the blessing is not to be repeated. The blessing is only to be repeated if one actually spoke in between.

Switching rooms or areas:[9] It is forbidden to switch rooms or areas between the blessing over the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh. One who switched areas prior to putting on the Tefillin Shel Rosh, then if he went from inside the house to outside the door of the house, he must repeat the blessing, even if he did not speak at all in-between.[10] [The same applies vice-versa, if he was outside the house and he went from outside to inside.] If however he did not leave from inside to outside the house in-between, and simply went to a different room within the same house, then the blessing is not required to be repeated, so long as he did not speak in-between of unrelated matters or make another form of invalidating interval [and had in mind to switch rooms upon reciting the blessing[11]].[12]

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

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

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

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

[4] M”B ibid

[5] Nimukei Orach Chaim 25:1

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

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

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

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

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

[10] Admur ibid; Michaber 8:13

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

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

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

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

[12] Admur ibid; M”A 8:19

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

[13] Kinyan Torah 6:2

[14] Yabia Omer 9:82