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The Sephardic versus Ashkenazi custom regarding saying Al Mitzvas Tefillin on the Tefillin Shel Rosh:[1]
The dispute: It is disputed amongst the Poskim as to in which circumstances the blessing of “Al Mitzvas Tefillin” is to be said upon wearing the head Tefillin and whether it is to always be said. Some Poskim[2] rule that the Sages instituted for an extra blessing [of Al Mitzvas Tefillin] to [always] be said over the Tefillin Shel Rosh.[3] Accordingly, the Sages instituted for the Tefillin Shel Rosh to receive two blessings, one of Lehaniach and one of Al Mitzvas. Now, although the blessing of Lehaniach is not repeated if no interval was made between the Shel Yad and Shel Rosh, nevertheless, the blessing of Al Mitzvas Tefillin is said even if no interval was made between placing the hand and head Tefillin, and if an interval was made then both the blessing of Lehaniach and Al Mitzvas is recited, as will be explained in the next Halacha.[4] Other Poskim[5], however, rule that the Tefillin Shel Rosh never requires two blessings but rather one blessing just like all other Mitzvos, and there was never any extra blessing of Al Mitzvas Tefillin instituted to be said over the Tefillin Shel Rosh, unless he spoke in between the blessing of the Tefillin Shel Yad and the putting on of the Tefillin Shel Rosh. However, if one did not make an interval in between, then the blessing of Lehaniach Tefillin which was recited over the Tefillin Shel Yad also counts towards the Tefillin Shel Rosh.
The final ruling: Practically, the custom in these lands [of Ashkenazi Jewry] is like the first opinion to always say the blessing of Al Mitzvas Tefillin when putting on the Tefillin Shel Rosh.[6] Nonetheless, for extra insurance, it is proper for one [who follows the Ashkenazi custom] to say after reciting the blessing of Al Mitzvas Tefillin [and the fastening of the Tefillin onto the head], the words “Baruch Sheim Kvod Malchuso Leolam Vead.”[7] [One is to be very careful to only recite it after the fastening of the Tefillin onto the head, but not beforehand.[8] Likewise, as another form of extra insurance, some Poskim[9] suggest that one is to say the first blessing of Lehaniach Tefillin over the Tefillin Shel Yad on condition.[10] However, the Sephardi custom is like the second opinion, not to say any blessing over the Tefillin Shel Rosh, unless an interval was made, as explained next. Likewise, in the Siddur[11] Admur rules not to say any blessing over the Tefillin Shel Rosh unless an interval was made, and so is the Chabad custom.[12] Practically, there are even Ashkenazim who follow the Sephardic custom and do not recite the blessing.[13]]
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Summary:
Ashkenazim: The Ashkenazi custom is to always say the blessing of Al Mitzvas Tefillin when putting on the Tefillin Shel Rosh. After reciting the blessing and fastening the Tefillin onto the head, one is to say the words “Baruch Sheim Kvod Malchuso Leolam Vaed.” Sephardim/Chabad: The Sephardi and Chabad custom is not to say any blessing over the Tefillin Shel Rosh, unless an interval was made.
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The Kabbalistic reason behind the dispute of whether a blessing may be recited over the Shel Rosh:[14]
The reason that the Sephardim and Chabad do not recite a blessing over the Tefillin Shel Rosh [unless an interval was made] is because the Mitzvah of the Tefillin Shel Rosh is too high and sublime for it to be drawn down below. The explanation is as follows: The blessing of a Mitzvah elicits a great encompassing Divine light, called a Makif, onto the person performing the Mitzvah and the spiritual worlds. The Mitzvah itself effects that this encompassing Divine light be drawn down internally, in a form of Mimalei. It is due to this that the Sephardim and Ashkenazim debate whether a blessing may be recited over the Tefillin Shel Rosh, as the Sephardim hold that the Divine light elicited through the blessing over the Tefillin Shel Rosh is too high to be internalized, as its Mitzvah is a very high Mitzvah, being much greater than the Mitzvah of the Tefillin Shel Yad, and since this Divine light of Makif is too high, therefore a blessing is not recited. However, the Ashkenazim hold that one is able to internalize even this level of Divine light, and hence they recite a blessing. [This does not mean that Ashkenazim benefit from internalizing the Makif of the Tefillin Shel Rosh while Sephardim do not, but rather that the Sephardim hold that it cannot be internalized through the action of man, and therefore a blessing is not said as it is internalized through an act from G-d.[15] Accordingly, it is understood why if one spoke in between that a blessing must be recited over the Tefillin Shel Rosh even according to the Sephardi custom, as in such a case the Divine light cannot be elicited from above, as the Mitzvah is no longer complete, and hence a blessing is said to recomplete the Mitzvah and have G-d elicit its great Divine revelation below.[16]] |
[1] See Admur 25:14 and 23; Menachos 36a and Rishonim ibid
Background from Talmud: The Talmud records from Rav Chiyah that the blessing of Lehaniach Tefillin is to be recited over the wearing of the Tefillin Shel Yad, while the blessing of Al Mitzvas Tefillin is to be recited upon wearing the Tefillin Shel Rosh. The Talmud then records the opinion of Abayey and Rava that if one did not speak in between the wearing of the two tefillin, then only one blessing is said, while if he spoke, then two blessings are said. It is on this statement that we find a dispute amongst the Rishonim as to its proper understanding. Some understand this statement to be referring to the total amount of blessings recited upon wearing both tefillin, and that if one did not speak that only a single blessing is recited over the tefillin, and only if one spoke does one recite an individual blessing on both on the hand and head tefillin. However, others understand this statement to be referring only to the head tefillin and it is coming to say that even if one did not speak, one always says the blessing of Al Mitzvas Tefillin on the head tefillin, and if one spoke in between, then he says two blessings over the head tefillin, both the blessing of Lehaniach and the blessing of Al Mitzvas. This dispute is the root and source behind the difference of custom between Sephardim and Ashkenazim.
[2] Opinion in Admur 25:14; Opinion in Siddur Admur [Letter 15 Raskin] “There are opinions who rule that one is to always recite the blessing of Al Mitzvas Tefillin on the Shel Rosh, even if he did not speak in between.”; Rama 25:5; Opinion in Tur 25:5; Rosh Hilchos Tefillin 14 [See there that so agree majority of Geonim and that as a child he would only say one blessing over the Shel Yad alone, however after he studied Miseches Menachos he began saying two, and that so was custom of the Maharam]; Rosh Pesachim 1:10; Tosafus Menachos 36a; Shimusha Raba; Semag Aseh 22; Tanchuma Parshas Bo; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say two blessings on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter; Sefer Sur Meira Viaseh Tov of Zitchover in name of Zohar; Igros Kodesh 1:293 in name of Zohar that so is the opinion of the Yerushalmi
[3] The reason: The reason for this is because the Tefillin Shel Rosh is of greater importance [and its Kedusha is more severe than the Tefillin Shel Yad] and is the main Mitzvah of Tefillin. Therefore, due to its importance it receives its own unique blessing. [Admur ibid; 28:8; 32:1; 42:1; Michaber 42:1; Tosafus Brachos 60b] Alternatively, some Poskim rule that both the Tefillin Shel Yad and Shel Rosh both require two blessings to be recited over them, and hence we say one over the Shel Yad and intend to include the Shel Rosh, and one on the Shel Rosh and intend to include the Shel Yad. [Teshuvah of Mahariy Levi, brought in Taz 25:6, supported by Tanchuma end of Bo and Rosh Pesachim 10; See M”B 26:3 in name of P”M 256 A”A 1 in first opinion that one is to say two blessings if he only has the Shel Yad Tefillin; Piskeiy Teshuvos 25:12] This latter approach is clearly negated by the wording in Admur 25:14 and 26:5; Rama 26:2; Tur 26:2
Opinion of Taz and Mahariy Levi-Intending on the Tefillin Shel Yad: Some Poskim rule that both the Tefillin Shel Yad and Shel Rosh both require two blessings and hence when one says the blessing of Al Mitzvas Tefillin on the Shel Rosh he is to also intend to include the Shel Yad. [See Teshuvah of Mahariy Levi, brought in Taz 25:6, supported by Tanchuma end of Bo and Rosh Pesachim 10; See M”B 26:3 in name of P”M 256 A”A 1 in first opinion that one is to say two blessings if he only has the Shel Yad Tefillin; See Piskeiy Teshuvos 25:12] This approach is clearly negated by the wording in Admur 25:14 and 26:5; Rama 26:2; Tur 26:2
[4] Admur ibid and 25:18
[5] Opinion in Admur 25:23; Michaber 25:5; 9; Conclusion of Beis Yosef 25:5 that better not to enter Safek Bracha; Tur 25:5 in name of Rif Tefillin 8a; Rashi Menachos 36a, brought in Biur Halacha 25:5; Rambam Tefillin 4:5; Shut Rameh 59 in his own opinion and in name of Geonim; Igur 36 in name of Zohar Parshas Pinchas “One blessing for both” [however see Mahariy Ben Chaviv, brought in Beis Yosef 25:5, who questions this conclusion; See also Igros Kodesh 1:293] and in name of Rav Haiy Gaon; Peri Eitz Chaim Shaar Hatefillin 10; Menachos 36a “If he talked he recites two blessings” and the above Rishonim interpret this to mean that he is to say one blessing on the Shel Yad, and then another on the Shel Rosh; See Beis Yosef 25:5 for all the details on this matter; Machazik Bracha 25:3 that so was answered from heaven to the author of Shut Min Hashamayim; Biur Hagr”a 25:17; Maaseh Rav 22; Kaf Hachaim 25:36 that so is the implied opinion of the Arizal and so is the custom in Jerusalem; Shaar Hakolel on Torah Or p. 506 that so rules Tolas Yaakov, Igros Kodesh 1:293, printed in Shulchan Menachem 1:72, in name of Zohar that so is the opinion of the Bavli and that so is opinion of Arizal in Peri Eitz Chaim Shaar Hatefillin 10; Halichos Shlomo 4 footnote 56 that so was custom of Rav SZ”A; Orchos Rabbeinu 3 p. 192 that so was custom of Chazon Ish and Steipler, and Chofetz Chaim; Aveni Tzedek 2 that when re-wearing Tefillin after a Hefsek, only one blessing is to be recited; Piskeiy Teshuvos 25:11
[6] Admur 25:23; Rama 25:5
[7] Admur 25:23; Rama ibid; Darkei Moshe 25; Beis Yosef 25:5 in name of Mahariy Ben Lev; Lechem Chamudos Tefillin 57; M”B 25:21
The reason: This is done in order to make the matter more acceptable, “Leravacha Demilsa,” as so is required to be said after every blessing that was said in vain, as explained in 206:13. [Admur ibid; M”A 25:10] For alternative reasons for saying Baruch Sheim: See Aruch Hashulchan 25:13; Teshuvos Vehanhagos 3:9; Piskeiy Teshuvos 2:13
Other opinions: Some Poskim rule that there is no need to say Baruch Sheim after the blessing. [Omitted from Levush 25; Shulchan Hatahor 25:4 in name of Ateres Tzevi in Kabala of Besht; Os Chaim Veshalom 25:11; See Elya Raba 25]
[8] M”B 25:21 in name of P”M 25; Piskeiy Teshuvos 25:13
The law if one said Baruch Sheim prior to fastening the straps to the head: If one said Baruch Sheim prior to fastening the straps to the head, then he does not fulfill his obligation and must repeat the blessing, and the previous blessing is considered to have been said in vain. [M”B ibid; Biur Halacha 25:9 “Veim”] Other Poskim, however, leave this matter in question. [Tehila Ledavid 25:8; See Beir Heiytiv 25:8 in name of Halachos Ketanos 1:42; Sefer Hachaim 25; Shnos Chaim 58; 209; Beis Shearim 24; Daas Torah 25:9; Miasef Lekol Hamachanos 25:63, 75; Piskeiy Teshuvos 25 footnote 106]
Answering Amen/Kaddish/Kedusha/Barchu prior to Baruch Sheim: One may answer for the above prior to saying Baruch Sheim, after tightening the Tefillin to the head. [See Ashel Avraham Butchach 25; Halichos Shlomo 4:17; Piskeiy Teshuvos 25:13]
[9] Olas Tamid 25, brought in Elya Raba 25; Hagahos Rav Akiva Eiger 25:5; Biur Halacha 25:5 “Vetov”; See P”M 25; Teshuvos Vehanhagos 2:18; Piskeiy Teshuvos 25:11
Other opinions: Some Poskim negate the above necessity of saying the blessing with a stipulation, as it is considered a belittlement of the many Rishonim who hold it is to be said. [See P”M ibid, brought in Biur Halacha ibid; Elya Raba ibid, brought in Rav Akiva Eiger ibid]
[10] This means that one recites the blessing on condition that if the true Halacha is like the opinion who says that the Shel Rosh does not deserve its own blessing, and is Yotzei with the blessing of Lehaniach said on the Shel Yad, then one is having intent to exclude the Tefillin Shel Rosh from the blessing of Lehaniach Tefillin, and hence the blessing of Al Mitzvas Tefillin needs to be recited according to all. However, if the law is like the opinion which states that it requires two blessings then one is having in mind to be Motzi the Shel Rosh with the blessing of the Shel Yad.
[11] Siddur Admur [Letter 15 in Raskin] “There are opinions who rule that one is to always recite the blessing of Al Mitzvas Tefillin on the Shel Rosh, even if he did not speak in between, although one is not to initially to act this way, as Safek Brachos Lehakel.” Thus, we do not say an extra blessing over the head Tefillin, and so is our custom
[12] Sefer Haminhagim p. 5
[13] Mishmeres Shalom Kudinav 5:1 that one may choose to do whatever he wishes; Halichos Shlomo 4 footnote 56 that so was custom of Rav SZ”A; Orchos Rabbeinu 3 p. 192 that so was custom of Chazon Ish and Steipler, and Chofetz Chaim
[14] Torah Or Shemos 52a; See Igros Kodesh 2:56; Or Hatefila 1:235
[15] Shaar Hakavanos Derushei Tefilas Hashachar Derush 2; Igros Kodesh 2:56
[16] Igros Kodesh 2:56
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