Shulchan Aruch: Chapter 25 - Laws of Tefillin in Detail

SECTION 25 The Laws of Tefillin in Detail. (1–42)

1 Immediately after putting on a tallis with tzitzis1 one should put on tefillin, so that he will be wearing them while reciting the Shema and Shemoneh Esreh. Whoever recites the Shema without wearing tefillin is considered as if he were giving false testimony concerning himself.2 For [in the Shema] he says,3 “And you shall bind them as a sign” — and he is not fulfilling this.4

2 One who places a tallis and a tefillin satchel in a single container should be careful from the outset not to place the satchel of the tefillin above the tallis so that he not encounter the tefillin before the tallis. [Otherwise,] he would have to bypass a mitzvah in order to enwrap himself in tzi­tzis before putting on tefillin.5

[The mitzvah of tzitzis takes precedence over the mitzvah of tefillin] because it is observed more frequently — both on weekdays and on Shabbos and festivals — whereas the mitzvah of tefillin does not apply on Shabbos and festivals. [And the rule is that6] a mitzvah which is observed more frequently takes precedence over [one which is observed] less frequently.

3 If one was not careful regarding this and placed the tefillin satchel above the tallis [in the same container], he should nevertheless put on the tallis before he puts on the tefillin. He is not considered to be bypassing a mitzvah because the tefillin are covered and still resting in their satchel.7

If, however, the tefillin above the tallis are uncovered, not being in their satchel, it is forbidden to bypass the mitzvah that was first encountered. In such a case one should put on the tefillin before enwrapping himself in the tallis.

4 Similarly, one who has tefillin at hand, but does not yet have a tallis at hand, does not have to wait for a tallis to put on before putting on tefillin. Instead, since [the observance of] a mitzvah should not be delayed,8 he should put on the tefillin immediately, and when a tallis is brought to him he should put it on. Though it might be argued that [one should wait and] fulfill the mitzvah in a superior manner at a later time, a mitzvah at its earliest appropriate opportunity9 is more precious.10

5 Other authorities maintain that [in all instances] one should put on tefillin before wrapping oneself in tzitzis, for tefillin have a higher degree of holiness11 and involve the acceptance of the yoke of Heaven.12

6 One who desires to satisfy the requirements of all these views should put on a tallis katan and immediately thereafter put on tefillin while still at home, before going to the synagogue. He should then go to the synagogue wearing tzitzis and crowned with tefillin, for the reason explained in the Zohar.13 Once [there], he should enwrap himself in a tallis gadol.

Even if one happens to be holding a tallis gadol at home before he puts on tefillin, he does not have to put it on at home. [Such a deferment] is not considered to be “bypassing a mitzvah which becomes available,” since he had not at all intended to wear it there.

7 People customarily put on [not only their tallis katan but] also their tallis gadol at home before putting on tefillin. They then put on tefillin and go to the synagogue.14

In places where gentiles are commonly present in the streets, the tallis gadol is not worn before one reaches the synagogue courtyard.

8 According to Talmudic law,15 it is permitted for a person wearing uncovered tefillin to walk past alleys that contain [excrement] even if it is obvious.16 Nevertheless, if one is certain that he must pass through such alleys, he should not put on tefillin until he reaches the synagogue courtyard. There he should put on tefillin before entering the synagogue in fulfillment of the instruction of the Zohar.17

Some people put on tefillin at home and cover them when they pass through filthy alleys. This is a correct practice.

9 Rabbeinu Asher, of blessed memory, would recite the Morning Blessings until the blessing Oter Yisrael BeSifarah [which praises G‑d for “crowning Israel with glory”].18 [At this point] he would put on tefillin and then recite that blessing, thereby simultaneously offering praise and thanks for the mitzvah of tefillin. [This blessing is associated with tefillin, for] they are referred to as “glory,” as it is written,19 “Bind your glory upon yourself.”

10 If one undertook a vow — which he associated with the payment of a fine — to recite Tehillim [in the synagogue] before daybreak, but seeks to retract his commitment, because doing so would prevent him from going to the synagogue wearing tzitzis and tefillin,20 he is permitted to retract and is not obligated to pay the fine.21 He must nevertheless [formally] nullify his vow (see Yoreh Deah, sec. 23222 and 21323).

11 When putting on tefillin, one should keep in mind that the Holy One, blessed be He, commanded us to write24 these four passages which speak of the Unity of [G‑d]25 and the Exodus from Egypt, and to place them on the arm, opposite the heart, and on the head, over the brain.26

[This we should do] in order to remember the miracles and wonders which He wrought on our behalf and which reflect His Unity, [demonstrating] that He has the power and the sovereignty to do as He desires in the upper realms and in the lower realms. One should [therefore] subjugate his soul, which abides in his brain, to the Holy One, blessed be He, and the desires and thoughts of his heart to His service. Thus, by putting on tefillin, he will remember the Creator, blessed be He, and minimize his pleasure-seeking.

12 One should first put on the arm-tefillin [tefillin shel yad] and then the head-tefillin [the tefillin shel rosh].27 [Even] if [his hand] encounters the head-tefillin first, he should bypass that mitzvah and put on the arm-tefillin first.28

[The rationale is that] the Torah itself [specifies] that the arm-tefillin should precede the head-tefillin, as it is written,29 “And you shall bind them as a sign on your arm,” and then, “they shall be a reminder30 [between your eyes].”31 For this reason, we overlook the fact that in this instance the performance of a mitzvah32 is being bypassed.33

13 [Wearing] the arm-tefillin and the head-tefillin is not a single mitzvah;34 rather, they are two [separate] mitzvos [whose observance] is not dependent on each other, as will be explained in sec. 26[:1]. Each of them therefore requires a separate blessing.35 [Nevertheless,] since it is forbidden to recite a blessing unnecessarily, one should not recite two blessings if he can discharge his obligation by reciting one.

For this reason, the Sages36 ordained that one put on the head-tefillin directly after putting on the arm-tefillin without making any interruption by speaking in the interim. In this way, the blessing recited for the arm-tefillin applies also to the head-tefillin.

14 [Nevertheless,] our Sages ordained that we recite an additional, different blessing on the head-tefillin because of its importance as the essence of the mitzvah. Moreover, it has a greater measure of holiness, for it comprises four compartments and has [the letter] shin [embossed upon it]. Thus, because of its prominence, it warrants a separate blessing.37

15 [The wording of] the blessing for the arm-tefillin is ...asher kidshanu bemitzvosav vetzivanu lehaniach tefillin — [“...Who has sanctified us with His commandments and commanded us to put on tefillin”].38

[The wording of] the blessing for the head-tefillin is asher kidshanu bemitzvosav vetzivanu al mitzvas tefillin — [“...Who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin”].

The verb lehaniach (להניח) should be pronounced with a kamatz under the hei, and not with a patach, for this would imply abandoning [the tefillin], as in the verse,39 “Leave (hanichu) one of your brothers with me.”

The lamed of the word tefillin is vocalized with a dagesh that replaces a [hypothetical] second lamed, since the root of the word tefillin (תפלין is related to pelilah (פלילה, meaning “testimony.” For the tefillin serve to testify and confirm that the Divine Presence rests upon us, as it is written,40 “All the nations of the world will see that the name of G‑d is proclaimed over you,” and our Sages comment,41 “This alludes to the head-tefillin.”

16 [In the second blessing] one should say al mitzvas (מצות) [tefillin], with a patach under the vav, using the singular [i.e., “concerning the commandment of tefillin”], and not pronounce the vav with a cholam, in the plural form, [for al mitzvos tefillin would mean “concerning the commandments of tefillin”]. For, as will be explained in sec. 26[:4], this blessing was instituted only for the head-tefillin.

17 The blessings over the performance of mitzvos should always be recited before the observance is begun. One should therefore recite the blessing for the arm-tefillin after placing it on the biceps, [but] before tying it,42 for this is what constitutes the beginning of the fulfillment [of the mitzvah].43

The blessing for the head-tefillin should be recited after placing it on his head, [but] before he fits it tightly in place. For fitting it tightly in place constitutes the beginning of the fulfillment of [the mitzvah].

One should not, however, recite the blessing before he places the tefillin on the biceps or on the head, because one must recite the blessing in closest possible proximity to the observance of the mitzvah.

18 As explained, it is forbidden to make an interruption by speaking between [putting on] the arm-tefillin and [putting on] the head-tefillin. If one did make an interruption,44 then the blessing recited for the arm-tefillin does not apply to the head-tefillin and he must recite two blessings for the head-tefillin: lehaniach tefillin and al mitzvas tefillin.

19 When is this the case? When he spoke about matters that are not necessary for putting on the tefillin. If, however, he spoke about matters that he needs in order to put on tefillin,45 this is not considered an interruption and only the blessing al mitzvas tefillin should be recited for the head-tefillin.

20 Initially, however, it is forbidden to make an interruption between [the recitation of] the blessing for the arm-tefillin and putting on the head-tefillin, even for matters that are needed for putting on tefillin, unless one cannot manage otherwise. Moreover, between [putting on] the arm-tefillin and the head-tefillin it is forbidden even to signal by winking or pointing.46

21 If one hears Kaddish, Barchu, or Kedushah between [putting on] the arm-tefillin and the head-tefillin, he should not interrupt in order to respond together with the congregation.47 Instead, he should remain silent, listen, and focus his attention on what the congregation is saying, as will be explained in sec. 104[:5].48 If he interrupts and responds [verbally to these prayers], this is considered a break between the recitation of the blessing for the arm-tefillin and putting on the head-tefillin, and two blessings must then be recited over the head-tefillin.49

22 It is forbidden to make an interruption between [putting on] the arm-tefillin and the head-tefillin, even in an instance that does not cause one to recite two blessings on the head-tefillin. To cite examples: those who put on tefillin during Chol HaMoed, without reciting a blessing,50 and those who put on [an additional pair of] tefillin [whose passages are positioned according to the opinion] of Rabbeinu Tam.51 [Even in such a situation,] one should put on the head-tefillin directly after the arm-tefillin without making any interruption by speaking in between.

[This concept is derived from the verse,]52 “And it shall be a sign for you on your arm, and a reminder between your eyes.” The verb vehayah (“and it shall be”) is not stated in the plural, implying that it applies both to [the head-tefillin and the arm-tefillin]. [Wearing them] is one act, because they should be put on in direct succession without any interruption.

[A different rule applies] if one is putting on tefillin [whose passages are positioned according to the opinion] of Rabbeinu Tam or if one is putting on [ordinary] tefillin on Chol HaMoed and does not recite a blessing over them. In such a case he is permitted — between putting on the arm-tefillin and the head-tefillin — to make an interruption by responding to Kaddish, Kedushah, and Barchu, and by responding Amen to any blessing. The reason: [since blessings are not being recited in any case,] his response is not causing a blessing to be recited unnecessarily on the head-tefillin.

23 Some authorities maintain that the head-tefillin never require two blessings, but only one, as with all other mitzvos. [According to this view,] the blessing al mitzvas tefillin for the head-tefillin was instituted only when one makes an interruption by speaking between the recitation of the blessing for the arm-tefillin and putting on the head-tefillin. If, however, one does not interrupt, the blessing lehaniach tefillin recited on the arm-tefillin applies to the head-tefillin as well.

The custom in these countries53 is to follow the first opinion.54 Nevertheless, as an additional safeguard, it is proper to say Baruch shem kevod malchuso leolam vaed after the blessing al mitzvas tefillin, as is done whenever a blessing has been recited in vain, as will be explained in sec. 206[:13].

Similarly, if one recites two blessings on the head-tefillin because he spoke between [putting on] the arm-tefillin and the head-tefillin, he should say Baruch shem kevod malchuso leolam vaed after the second blessing. For according to the second opinion mentioned above, the first blessing was recited in vain. Also, while reciting this first blessing (lehaniach tefillin) on the head-tefillin, he should touch the arm-tefillin. This is regarded as if he were now placing it on his biceps, and thus there is reason to recite the blessing lehaniach tefillin.55

24 As explained,56 the blessing lehaniach tefillin [which is recited before putting on the arm-tefillin] also applies to the head-tefillin. Therefore one should minimize the interval between the two to the greatest degree possible. Accordingly, one should not wind the strap [of the arm-tefillin] around his forearm until after he has put on the head-tefillin. Since this winding is only a custom and is not an integral part of the mitzvah, it is preferable to delay it.

The AriZal, however, would [complete] this winding [of the strap around his forearm] before putting on the head-tefillin, because he maintained that this is an integral part of the mitzvah, and hence no interruption at all.57

25 There is an opinion which maintains that for a reason known to those who are knowledgeable [in esoteric wisdom], it is forbidden to remove the head-tefillin from the satchel until the arm-tefillin is placed on the biceps.

26 Even if both [tefillin] have been removed from their satchel and are in front of the worshiper, he should not prepare and unwind the head-tefillin until after he has put on the arm-tefillin. For if he takes the head-tefillin in his hand to unwind [its straps], but does not put it on at once, he is considered to have bypassed a mitzvah.

27 There are those who maintain that one should put on the arm-tefillin while seated, and the head-tefillin while standing, for the reason stated in the Zohar.58 In these countries, however, the custom is to put on both tefillin while standing.

(A G‑d-fearing person should satisfy both opinions.)59 Preferably, [therefore,] one should place [the arm-tefillin] on the biceps while seated, but should recite the blessing and tie it to the biceps while standing.60 For, as explained in sec. 8[:3], all the blessings recited over the observance of mitzvos should be recited while standing.

28 Whenever the masters of the Kabbalah and the Zohar differ from the Talmud or from the halachic authorities who base their decisions upon it, one must follow the Talmud or those halachic authorities. If, however, the masters of the Kabbalah give a more stringent ruling, that stringency should be accepted. We may not, however, compel the community at large to accept this stringency.

Similarly, if any particular practice is not cited at all by the Talmud and the halachic authorities but is mentioned in the Kabbalah, we may not compel the community at large to accept it.61

29 If one removes his tefillin with the intention of not putting them on again until after [the passage of] an extended time, such as two to three hours,62 and then changes his mind and desires to put them on immediately, he must recite the blessing[s] over them again.63

[Different rules apply] if, however, when he removed the tefillin, he intended to put them on again immediately thereafter.64 If he does put them on immediately, he does not have to recite a blessing over them again,65 because [wearing them at this time] is covered by the blessing that he recited over them the first time he put them on.

30 When does this apply? When he did not relieve himself after having removed his tefillin and before putting them on again. If, however, he relieved himself in the interim, he is required to recite a blessing [when] putting them on again, as if he had removed them without intending to put them on again immediately. Since he could not wear tefillin66 [while relieving himself], the fact that he had in mind to put them on again immediately is of no consequence.67

31 If tefillin slip from the place where they should be positioned, which will be clarified in sec. 27[:2, 14], when one then handles them to move them back in place he is required to recite a blessing.68 Since they slipped from their proper place unintentionally, the fact that he [would] intend to put them back in place is not significant.69

If he returns only one of the tefillin [to its place], he should recite a blessing as if he were putting on only one of the tefillin, as will be explained in sec. 26[:1].

If, however, one purposely moved the tefillin from their proper place with the intention of returning them to their place immediately, when he returns them to their place immediately he is not required to recite another blessing.

32 In the present era, the prevailing custom is that even if the tefillin slip from their place unintentionally, a blessing is not recited when they are returned to their place.

Some have explained this custom as follows: The recitation of a second blessing was required only in the case of someone who wore tefillin throughout the entire day and they slipped from their place when he was not praying, at which time his attention was not focused on them at all. We, by contrast, wear tefillin only during prayer. Thus we can assume that one would not divert his attention from them. He will become aware when they slip from their place, and therefore this is considered as if he himself moved them from their place with the intention of immediately returning them to their place. In that instance a second blessing is not required, as was explained above.70

33 [The following principles apply if] one placed the arm-tefillin on his biceps and recited a blessing, then the knot of the arm-tefillin became untied and he had to tie another knot. [As long as] his attention was not diverted from putting on tefillin, he is not required to recite another blessing on the arm-tefillin.

[Moreover, this applies] regardless of whether the knot became untied before he tightened the tefillin on the biceps, or after he tightened the arm-tefillin but before tightening the head-tefillin around the head. Since the blessing he recited on the arm-tefillin also covers the head-tefillin, as explained above,71 as long as he has not put on the head-tefillin he is still considered to be involved in the mitzvah associated with that blessing. The fact that he tied the knot of the arm-tefillin is also part of the completion of the mitzvah associated with that blessing, since he cannot put on the head-tefillin before putting on the arm-tefillin. Hence he must first fix the knot of the arm-tefillin and then put them both on in the proper manner. Thus, at the time that the knot of the arm-tefillin became untied, the mitzvah associated with the blessing he recited over the arm-tefillin had not been completed.

Accordingly, this situation does not resemble an instance in which the tefillin slipped from their place, in which case another blessing is [theoretically] required when they are put back in place. For in that instance, before [the tefillin] slipped from their place, the mitzvah associated with the blessing recited originally had been completed. When one now returns them to their place, he is fulfilling the mitzvah of tefillin a second time, and therefore he is required to recite a blessing again. In this instance, by contrast, by fixing the knot and putting on the arm-tefillin again in the proper manner, the individual is not fulfilling the mitzvah of tefillin a second time, but rather completing the mitzvah associated with the blessing he recited originally.

34 The same law applies if the binding of the arm-tefillin becomes loose and the arm-tefillin slips from its place before one tightens his head-tefillin [in place]. He is not required to recite a blessing again when he tightens the arm-tefillin on the biceps a second time, for the reason explained above.

It is, however, necessary to recite a blessing again when tightening the arm-tefillin on the biceps [in the following situations]: After tightening the head-tefillin on his head, the knot of the arm-tefillin became untied, even if the tefillin did not slip from its place; or the binding of the arm-tefillin became loose, even though it did not slip from its place.72

35 It is permitted to recite a blessing73 on borrowed tefillin, because one can fulfill his obligation with tefillin which belong to a friend.74

[Moreover,] according to Scriptural Law one may fulfill his obligation even with tefillin that were stolen,75 and even when the owners have not [yet] despaired of their return.76 For there is no obligation that tefillin be the private property of the person [wearing them].

Nevertheless, our Sages disqualified stolen tefillin as long as they are in the possession of the thief, even if the owners have already despaired of their return. For this is a mitzvah made possible by a transgression, and it is an abomination in the sight of the Holy One, blessed be He.

If one puts on such tefillin, he should not recite a blessing over them, for this is not deemed a mitzvah at all.77 To such a blessing our Sages applied the verse,78 “A robber blesses — and blasphemes G‑d.”

36 When does the above apply? When the tefillin are still in the possession of the thief. [A different rule applies, however,] if the thief sold the tefillin to another person. If the owner already despaired of their return [before the purchaser acquired them], it is permitted to recite a blessing over them.79 Since the purchaser has already acquired them due to the owner’s despair and the [consequent] transfer of ownership, they are considered actually his in every respect, as explained in [the Shulchan Aruch,] Choshen Mishpat 353:3 and 356:3. The performance of the mitzvah was thus not made possible by a transgression, for before the mitzvah was performed the tefillin had already been acquired by the purchaser and were no longer termed stolen articles.

37 It has become common practice not to remove one’s tefillin until after the recitation of Kedushah in the passage beginning U’Va LeTziyon. Some authorities maintain that according to the Kabbalah one must [respond to] three Kaddishim while wearing tefillin. Therefore one should not remove his tefillin until after the Kaddish which follows the passage beginning U’Va LeTziyon.80

The AriZal would not remove his tefillin until after [Ve]Al Kein Nekaveh Lecha.81 Some people do not remove them until after the Mourners’ Kaddish.82

38 On a day when there is a circumcision [after the Morning Prayers], tefillin should not be removed until after the circumcision.

39 On a day when the Torah is read, in a congregation in which the Torah scroll is returned to the Ark after the recitation of Kedushah in the passage beginning U’Va LeTziyon,83 it is customary not to remove one’s tefillin until the Torah scroll has been returned to the Ark.84

40 On Chol HaMoed, tefillin85 should be removed [by congregants] before the recitation of Hallel, while the sheliach tzibbur is repeating Shemoneh Esreh. The sheliach tzibbur should remove them after Hallel.

On Chol HaMoed Sukkos, since there is an interval before the recitation of Hallel while the [communal] esrog is being sold,86 the sheliach tzibbur should also remove his tefillin before Hallel.

41 On Rosh Chodesh, in congregations which customarily recite Keser in the Kedushah of the Mussaf service,87 the tefillin should be removed before the silent recitation of the Mussaf prayer, after the recitation of Kedushah in the passage U’Va LeTziyon.88 For it is not proper to say “a crown is given to You” while crowned with [one’s own] tefillin.89

Even in congregations which do not recite Keser in the Kedushah for Mussaf,90 it is customary to remove the tefillin before Mussaf.91

42 One who takes off his tefillin before the Torah scroll is returned to the Ark should not do so in the presence of the Torah scroll, but should turn aside. For the reverence with which a Torah scroll is treated should not be less than the reverence shown by a student to his mentor — and a (student) should not take off his tefillin in his [mentor’s] presence, for the reason stated in sec. 38:10.