Putting on Tefillin: Should It Be Done Standing or Sitting?[1]

The mitzvah of Tefillin, central to Jewish daily practice, carries with it not only halachic requirements but also nuanced customs rooted in both Talmudic law and Kabbalistic tradition. One such discussion revolves around the posture—standing versus sitting—when donning the Tefillin. While the head Tefillin (Shel Rosh) is universally agreed upon to be placed while standing, the hand Tefillin (Shel Yad) has been the subject of debate among the Poskim. This divergence stems from differing interpretations of halacha and the influence of the Zohar, resulting in varied customs across communities. The variation is mainly found between Ashkenazi and Sephardi communities, although even amongst Ashkenazi communities we find individuals who follow the Sephardic tradition or follow an accustomed compromise. The key debate between whether or not this mitzvah should be done sitting or standing revolves around the law that a blessing must always be said standing[2], and that we find an obligation for one to stand by certain Mitzvah’s, and out of honor of the Mitzvah. On the other hand, based on mysticism[3], the mitzvah of the hand Tefillin is parallel to the mystical level of Atik Yomin which is in a sitting position and hence an argument can be made that one should specifically sit while placing the hand tefillin.

The Shel Rosh:[4]

According to all opinions, the head Tefillin is to be put on while standing.[5] This guideline is upheld in both the Sephardi and Ashkenazi traditions; therefore, the debate which will now be addressed between these two traditions pertains specifically to the hand tefillin.

The Shel Yad:

Placing it on the bicep and saying the blessing:^[6] Some Poskim^[7] rule based on the Zohar^[8] that the hand Tefillin should be wrapped [with its blessing^[9]] while sitting, and the head Tefillin while standing.[10] Other Poskim^[11] however rule that the Shel Yad and the Shel Rosh are to be put on in a standing position.[12] [Thus, according to all, the head Tefillin is to be put on while standing, and it is only the hand Tefillin is under debate.] This debate in halacha is what is responsible for creating varied customs across communities, as will be explained in C.

Wrapping the straps onto the fingers:^[13] The above debate is only with regards to the placing of the Tefillin on the bicep and its subsequent blessing and tightening. However, according to all opinions, the wrapping of the straps of the hand tefillin around the fingers and hand which takes place after donning the head tefillin is to be done in a standing position.

The Various Customs That Are Practiced By The Shel Yad:

Following the discussion in section B concerning whether hand tefillin should be positioned on the bicep while standing or sitting, we will now examine the established customs observed by different communities.

Standard Ashkenazi – Stand Throughout:^[14] The prevailing Ashkenazi practice, observed by most communities, is to stand during the wrapping of both the Shel Yad and Shel Rosh Tefillin. This aligns with the second opinion presented earlier.

Alternative Ashkenazi Customs—Sit for Donning and Stand for Blessing and Tightening:^[15] Although the prevailing Ashkenazi custom is as previously described, certain individuals adopt a more stringent approach and place the hand Tefillin on the arm while seated. They then stand to recite the blessing and secure the Tefillin onto the bicep.[16] This approach represents a reconciliation between the two aforementioned opinions and is cited by the Alter Rebbe, as well as other Poskim, as the most proper practice to be observed by a God-fearing individual.[17] [However, certain Ashkenazi groups adhere to the opinion of the Zohar and Sephardic practice, and both don and recite the blessing for the Shel Yad while seated.^[18]]

Sephardic Custom – Sit for Donning, Blessing, and Tightening:^[19] The universal Sephardic tradition follows the Zoharic approach to place the hand tefillin on the bicep while seated. Additionally, the blessing over the tefillin, the tightening of the strap around the bicep, and the wrapping of the tefillin on the arm are all performed while seated.

Chabad Practice – Stand Throughout: The Alter Rebbe in his Shulchan Aruch records various practices, including: 1) The Zoharic based tradition and Sephardic custom of placing on the hand Tefillin while seated[20], and saying the blessing while seated.[21] 2) The Ashkenazi custom to put on both while standing.[22] 3) The initial practice for a God-fearing Jew to try to abide by both opinions and hence it is best to place the hand Tefillin on the bicep while seated, and recite the blessing and perform the tightening while standing.[23] Now, in his Siddur[24], which is regarded as the final authoritative source and standard for Chabad practice, he mentions only the first custom which is based on the Zohar, although he specifies this as a limited practice followed only by some. Hence, we are left with some confusion as to what should be the final practice according to the Alter Rebbe and Chabad Chassidim; should we follow the Ashkenazi custom which is the standard tradition, or should we follow the suggestive practice which is the final ruling in the Shulchan Aruch, or should we follow the custom of some recorded in the Siddur? Even the Ketzos Hashulchan[25] who normally arbitrates on these type of questions relevant to the Alter Rebbes final position suffices with bringing both customs without any arbitration. Practically, the prevailing Chabad practice, observed by most of Anash, is to stand during the wrapping of both the Shel Yad and Shel Rosh Tefillin. This aligns with the standard Ashkenazi custom which is based on the second opinion presented earlier. This custom has been touted by the Rebbe be as the public directive for how the Tefillin should be worn.^[26] Nonetheless, there do exist Chabad Chassidim even today who follow the Zoharic tradition to place on the hand tefillin and say the blessing while seated, and so was followed by the Rebbe Rashab and is mentioned by the Rebbe as a seemingly private directive.[27]

 Table of Laws

[1] See Admur 25:27 “Some say that one should put on the hand Tefillin while seated and the head Tefillin while standing, based on what is explained in the Zohar. However, in these countries the custom is to put on both while standing (and a God-fearing person fulfills all opinions). Ideally, it is best to conduct oneself so that the placement on the bicep is done while seated, and the blessing and tightening on the bicep is done while standing, as explained in Siman 8, that all blessings over mitzvos should be recited while standing.”; Siddur Admur “Some are accustomed to put on the hand Tefillin while seated due to the reason explained in the Zohar and they likewise say the blessing while seated.”; Rama 25:11; Ketzos Hashulchan 8:6; Kaf Hachaim 25:33; Piskeiy Teshuvos 25:20-21; Halacha Berurah Vol. 2 25:45

[2] See Admur 25:27: 8:2

[3] See Matzas Shmurim p. 63; Kaf Hachaim ibid

[4] See Admur 25:27; Siddur Admur; Rama ibid; Zohar Bamidbar p. 120 “The sitting prayer corresponds to the hand tefillin while the standing prayer corresponds to the head tefillin”; Arizal in coming footnotes; All Poskim in Kaf Hachaim ibid and Halacha Berurah ibid that the debate is only regarding the hand tefillin while the head tefillin is put on in a standing position according to both Halacha and Kabbalah

[5] The reason: The requirement to stand when putting on Tefillin is not rooted in any explicit Talmudic, biblical, or rabbinic obligation. In fact, the Tur and Shulchan Aruch make no mention of such a requirement. The practice originates from Kabbalistic sources, particularly the Zohar, and was later recorded by the Poskim as a long-standing Jewish custom rather than a formal halachic mandate. Even among these sources, there is debate as to whether standing applies only to the head Tefillin (Shel Rosh) or also to the hand Tefillin (Shel Yad), as many communities traditionally sit when placing the hand Tefillin. If standing were a strict halachic requirement, it would be inconceivable that Kabbalistic authorities would advocate sitting for the hand Tefillin. This indicates that the obligation to stand is of a lower level than other mitzvos that explicitly require standing. Ultimately, due to the weight of tradition and its codification by later authorities, the accepted custom is to stand when putting on Tefillin—at least for the head Tefillin.

[6] See Admur 25:27; Siddur Admur; Rama ibid

For the rules of arbitration when Halacha clashes with Kabballah: See Admur 25:28; M”A 25:20; Piskeiy Teshuvos 25:21

[7] 1^st opinion in Admur ibid; Siddur Admur in name of Yeish Nohagin; Opinion in Rama 25:11; Iggur 84 in name of Zohar; Peri Eitz Chaim Shaar Hatefillin 10; Shaar Hakavanos Derush Hei of Tefillin; Matzas Shmurim p. 63; Rav Chaim Kohen Hilchos Hanachas Tefillin 3; Shelah Miseches Chulin that so is custom of Eretz Yisrael; Halachos Ketanos 2:215; Kneses Hagedola 8; Kesher Gudal 3:14; Kisei Eliyahu 25:3; Maharikash in Erech Lechem Beis David 11; Mur Uketzia 25;  Chesed Lealafim 25:4; Ben Ish Chaiy Vayeira 8; Poskim in Kaf Hachaim 25:33 and so concludes Kaf Hachaim ibid; Shaar Hakolel 2:27 in name of Tolaas Yaakov and Mishnas Chassidim; Os Chaim Veshalom 32:15; See Piskeiy Teshuvos ibid footnote 149

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

[9] Siddur Admur [omitted in Admur 25:27 and Rama ibid and omitted in Peri Eitz Chaim and Shaar Hakavanos, see Kaf Hachaim ibid]; Matzas Shmurim p. 63; Shelah Miseches Chulin; Rav Chaim Kohen Hilchos Hanachas Tefillin 3; Kneses Hagedola 8; Many of the Poskim ibid brought in previous footnote; See Shaar Hakolel 2:27; See Kaf Hachaim and Halacha Berurah footnote 141 for a discussion regarding whether according to the Zohar and writings of the Arizal even the blessing should be said while seated, being that it is not clear from their words, and their conclusion that based on most authorities brought in the previous footnotes who record the opinion of the Zohar, the blessing is likewise to be said seated

[10] The reason: Based on mysticism , the mitzvah of the hand Tefillin is parallel to the mystical level of Atik Yomin which is in a sitting position and hence an argument can be made that one should specifically sit while placing the hand tefillin. [See Matzas Shmurim p. 63; Kaf Hachaim ibid]

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

[12] The reason: No precise reason or source is recorded as to why the putting on of the tefillin must be done in a standing position. As stated earlier in the footnotes, there is no source for this matter in the Talmud and it is likewise not mentioned in most of the Rishonim and codifiers. Seemingly, it is simply based on tradition. However, the Rashal ibid mentions that it is similar to a servant receiving his stamp of verification of his slavery to his master which is to be done standing.

[13] Admur 28:4 [regarding removing]; M”A 25:20; Arizal in Peri Eitz Chaim Tefillin 10; Nagid Mitzvah; Kutzuer Shlah; M”B 25; Artzos Hachaim 25:11; Machatzis Hashekel 29; Kaf Hachaim 25:68; Piskeiy Teshuvos ibid footnote 158; Many Poskim in Halacha Berurah ibid footnote 146

[14] Admur 25:27; Rama ibid; Elya Raba 25:18; P”M 25 A”A 20; Aruch Hashulchan 25:20 that so is custom of all Gedolei Yisrael; M”B 25; Piskeiy Teshuvos ibid footnote 152

[15] Admur ibid that so should be done by a G-d fearing Jew; M”A 25:20; Rameh Mipuno 102:7; Beni Chayi 8

[16] Other customs: Some are accustomed to put it on sitting, stand up for the blessing, and then sit down again to tighten it and wrap it. [Os Chaim Veshalom 32:15; Darkei Chaim Veshalom 58; Minchas Elazar 1:48] Others are accustomed to put it on while leaning. [Ashel Avraham Butchach 25; Daas Torah 25; See Piskeiy Teshuvos ibid footnote 152]

[17] Background of the final directive of Admur in 25:27 and other Poskim: Admur ibid concludes that although the custom is to wear both Tefillin in a standing position, nevertheless (a G-d fearing Jew is to fulfill his obligation according to both opinions) and [therefore] it is initially proper to place the hand Tefillin on the arm while sitting and say the blessing and tighten the Tefillin onto the bicep while standing. The reason for this is because all blessings of a Mitzvah need to be said while standing as explained in 8:2. [Admur ibid; M”A 25:20; Rameh Mipuno 102:7]

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

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

[20] 1^st opinion in Admur ibid; Siddur Admur in name of Yeish Nohagin

[21] Siddur Admur in name of Yeish Nohagin

[22] Custom in Admur ibid. omitted from Siddur

[23] Conclusion of Admur ibid, omitted from his Siddur

[24] Siddur Admur “Some are accustomed to put on the hand Tefillin while seated due to the reason explained in the Zohar and they likewise say the blessing while seated.”

[25] Ketzos Hashulchan 8:6

[26] Reshimos Hayoman p. 427 [Reshimos 156:10, printed in Shulchan Menachem 1:85] “Tefillin Shel Yad, the public directive is to do it all while standing, the blessing, placing, and removing”

[27] See Reshimos 90 that the blessing and tightening is done standing while the wrapping is done sitting; See also Reshimos Harabash that the Rebbe Rashab wore and said the blessing of the Tefillin while sitting