SECTION 42 Whether it is Permissible to Convert Arm-Tefillin into Head-Tefillin. (1–6)

סימן מב אִם מֻתָּר לְשַׁנּוֹת תְּפִלִּין שֶׁל יָד לְשֶׁל רֹאשׁ, וּבוֹ ו סְעִיפִים:

1 It is forbidden to convert a head-tefillin into an arm-tefillin,1 even if one has no arm-tefillin and has two head-tefillin. It is even forbidden to take a strap from head-tefillin and use it for arm-tefillin.2 [The rationale is that] one may not lower anything from a higher level of holiness to a lesser level. The holiness of the head-tefillin is higher [than that of the arm-tefillin], for the greater part of [G‑d’s] name שד"י is on the head-tefillin: the shin is [embossed] on the cube, and its knot [is shaped like a] dalet. The arm-tefillin, by contrast, has only the yud [in its knot].

Conversely, it is permissible to convert an arm-tefillin into a head-tefillin, by making four compartments within it.3 [Moreover,] if [the tefillin] are new, [i.e.,] they have never been worn, it is permissible to convert even a head-tefillin into an arm-tefillin by overlaying it with a single piece of leather, so that externally it appears as one compartment.4 The fact that there are four compartments inside is not significant after the fact, as explained in sec. 32[:72]. Even though [the cube] was intended and prepared to be used for the head-[tefillin], this is not an instance of lowering something from a higher level of holiness to a lesser level of holiness, because designation [alone] is of no consequence.5

א אָסוּר לְשַׁנּוֹת תְּפִלִּין שֶׁל רֹאשׁ לַעֲשׂוֹתָהּ שֶׁל יָד,א,1 אֲפִלּוּ אֵין לוֹ תְּפִלִּין שֶׁל יָד וְיֵשׁ לוֹ שְׁנַיִם שֶׁל רֹאשׁ.ב וַאֲפִלּוּ לִקַּח רְצוּעָה מִשֶּׁל רֹאשׁ לְשֶׁל יָד2 – אָסוּר.ג מִפְּנֵי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה,ד וְשֶׁל רֹאשׁ קְדֻשָּׁתוֹ חֲמוּרָה,ה שֶׁרֻבּוֹ שֶׁל שֵׁם שד"י הוּא בְּשֶׁל רֹאשׁ – הַשִּׁי"ן בַּבָּתִּים וְהַד' בַּקֶּשֶׁר, אֲבָל בְּשֶׁל יָד אֵין בּוֹ – כִּי אִם הַיּוּ"ד.ו

אֲבָל מִשֶּׁל יָד לְשֶׁל רֹאשׁ – מֻתָּר לְשַׁנּוֹת,ז שֶׁיַּעֲשֶׂה לוֹ אַרְבָּעָה בָּתִּים בְּתוֹכוֹ.ח,3

וְאִם הָיוּ חֲדָשִׁיםט שֶׁלֹּא הֱנִיחָן עֲדַיִן עָלָיוי – מֻתָּר לְשַׁנּוֹת אֲפִלּוּ מִשֶּׁל רֹאשׁ לְשֶׁל יָד,יא שֶׁתּוֹלֶה עֲלֵיהֶם מִכְסֵה עוֹר אֶחָד וְנִרְאֵית כְּבַיִת אֶחָדיב בַּחוּץ,4 וְאַף שֶׁהֵם אַרְבָּעָה מִבִּפְנִים – אֵין בְּכָךְ כְּלוּם בְּדִיעֲבַד כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן לב,יג וְאֵין בָּזֶה הוֹרָדָה מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה הֵימֶנָּה אַף עַל פִּי שֶׁזִּמְּנָם וֶהֱכִינָם לְצֹרֶךְ הָרֹאשׁ,יד לְפִי שֶׁהַהַזְמָנָה אֵינָהּ כְּלוּם:טו,5

Alter Rebbe's Shulchan Aruch (Kehot Publication Society)

The new layout – with the original text and the facing translation – provides a unique user-friendly approach to studying the Alter Rebbe’s work. An inclusive commentary provides insightful explanations and guidelines for actual practice.

2 If, at the outset, one specified that he desired the option of converting [a head-tefillin] into an arm-tefillin, he may do so, even if someone later wore it on his head.6

ב אִם הִתְנָה עֲלֵיהֶם מִתְּחִלָּה שֶׁיּוּכַל לְשַׁנּוֹתָהּ לְשֶׁל יָד – יָכוֹל לְשַׁנּוֹתָהּטז אֲפִלּוּ לְבָשָׁן אָדָם עַל רֹאשׁוֹ אַחַר־כָּךְ:יז,6

3 [The following rules apply if] the strap of the arm-tefillin was severed near the knot, whereupon the [lower] end was brought to the top and used for the knot, [leaving] the upper end now to become [the] lower [end].

The piece of strap7 which [before] being severed had constituted the knot may not be tied now to this lower end, since this would lower its level of holiness. For previously it had been used for the knot and the yud [of G‑d’s name], whereas now it will be used [merely] for winding [the straps] around his fingers. Instead, [this part of the strap] should be set aside.8

If the [remaining part of] the strap is not long enough [to reach the fingers], one should not wind it around his [fore]arm as many times [as he ordinarily does].9

ג אִם נִפְסְקָה הָרְצוּעָה שֶׁל יָד סָמוּךְ לַקֶּשֶׁר וְהוֹפֵךְ רֹאשׁ הַשֵּׁנִי לְמַעְלָה וְעוֹשֶׂה בּוֹ הַקֶּשֶׁר וְרֹאשׁ הָרִאשׁוֹן יִהְיֶה לְמַטָּה – לֹא יִקְשֹׁר שָׁם לְמַטָּה חֲתִיכַת הָרְצוּעָה7 שֶׁהָיָה הַקֶּשֶׁר בָּהּ שֶׁנִּפְסְקָה שָׁם, מִפְּנֵי שֶׁמּוֹרִידָהּ מִקְּדֻשָּׁתָהּ, כֵּיוָן שֶׁהָיָה בָּהּ הַקֶּשֶׁר וְהַיּוּ"ד וְעַתָּה יַעֲשֶׂה בָּהּ כְּרִיכוֹת הָאֶצְבָּעוֹת,יח אֶלָּא צְרִיכָה גְּנִיזָה.יט,8 וְאִם אֵין הָרְצוּעָה אֲרֻכָּה כָּל־כָּךְכ – אֲזַי לֹא יַעֲשֶׂה כָּל־כָּךְ כְּרִיכוֹת סְבִיב הַיָּד:כא,9

4 If a cloth was designated to be permanently used to wrap up one’s tefillin and not merely as a temporary measure, and was then used once to wrap up tefillin, it may not be used for a mundane purpose,10 e.g., to hold money. [This rule applies] even if one wrapped [the tefillin] in the cloth as an unspecified temporary measure, without intending that the cloth be designated exclusively for this purpose forever.

[There are, however,] exceptions. [For example:] At the outset,11 one stipulated that he would be able to use [the cloth] to hold money whenever he desired; or at the time he wrapped the tefillin in it, he had in mind that he was wrapping them in it with the intent of removing them afterwards, whereupon it would revert to its mundane status, just as before he had wrapped [the tefillin] in it.

If one made a satchel12 to be used for tefillin, he may not use it [for mundane purposes once tefillin were held in it], even if he placed them in it with the intent of removing them.13 The same principle applies if one added something to an existing satchel [to make it fit] for tefillin. Once he placed them in it, even with the intent of removing them, he may not [use it for mundane purposes] unless he first removes what he had changed [to make it fit for tefillin].

If, however, one never used [the object] to hold tefillin, [the fact that] it was [merely] designated [for this purpose] does not cause it to be forbidden [for mundane use].14 [This applies] even if one makes a new satchel to be used for tefillin.

Similar [rules apply] even if one repeatedly used [a satchel or a cloth] to hold tefillin temporarily, but never designated it for that purpose before using it to hold them, nor did he intend to use it permanently for that purpose while it was being used to hold the tefillin. [In this case] it may be used for a mundane purpose even while it is being used for a sacred purpose; e.g., one may use it to hold both tefillin and money at the same time. If, however, one placed [tefillin] in it even once with the intent of placing them there permanently, this is regarded as if it was both designated and [used for that intent], and it is forbidden [for mundane use].

All the above applies to a cloth or a satchel that one owns; one cannot cause an object belonging to another to be forbidden. [The only exception is] a thief who stole a cloth and made it into a satchel for tefillin. This [satchel] becomes forbidden [for mundane use] because the thief acquires it [as his own]15 by changing its state.

ד סוּדָר שֶׁהִזְמִינוֹ לִצְרֹר בּוֹ תְּפִלִּיןכב לְעוֹלָם וְלֹא לְפִי שָׁעָה בִּלְבַד וְאַחַר־כָּךְ צָרַר בּוֹ תְּפִלִּין פַּעַם אַחַת,כג אֲפִלּוּ צְרָרָן בּוֹ לְפִי שָׁעָה בִּסְתָם וְלֹא עַל דַּעַת שֶׁיְּהֵא מְיֻחָד לְכָךְ לְעוֹלָםכד – נֶאֱסַר לְהִשְׁתַּמֵּשׁ בּוֹ דְּבַר חֹל10 כְּגוֹן לִצְרֹר בּוֹ מָעוֹת,כה אֶלָּא אִם כֵּן הִתְנָה עָלָיו בַּתְּחִלָּה שֶׁיּוּכַל לִצְרֹר בּוֹ מָעוֹת כְּשֶׁיִּרְצֶה,כו אוֹ שֶׁבְּשָׁעָהכז שֶׁצָּרַר בּוֹ הַתְּפִלִּין הִתְנָה בְּדַעְתּוֹכח,11 שֶׁצּוֹרְרָן בּוֹ עַל דַּעַת לְפַנּוֹתָן לְאַחַר זְמַן וְיַחֲזֹר לִהְיוֹת חֹל כְּמוֹ שֶׁהָיָה קֹדֶם שֶׁצָּרַר בּוֹ.כט

וְאִם עָשָׂה כִּיס12 לְשֵׁם תְּפִלִּין אֲפִלּוּ צָרַר בּוֹ עַל דַּעַת לְפַנּוֹתָן – אָסוּר. וְהוּא הַדִּין אִם הָיָה כִּיס וְהוֹסִיף בּוֹ אֵיזֶה דָּבָר לְשֵׁם תְּפִלִּין וְאַחַר־כָּךְ צְרָרָן בּוֹ אֲפִלּוּ עַל דַּעַת לְפַנּוֹתָן13 – אָסוּר עַד שֶׁיִּטֹּל מַה שֶּׁחִדֵּשׁ.ל

אֲבָל אִם לֹא צְרָרָן בּוֹ מֵעוֹלָם – אֵינוֹ נֶאֱסָר בְּהַזְמָנָה,לא,14 אֲפִלּוּ עָשָׂה כִּיס מֵחָדָשׁ לְשֵׁם תְּפִלִּין.לב וְכֵן אִם צְרָרָן בּוֹ אֲפִלּוּ פְּעָמִים רַבּוֹתלג לְפִי שָׁעָה וְלֹא הִזְמִינוֹ מֵעוֹלָם לְשֵׁם תְּפִלִּין קֹדֶם שֶׁצְּרָרָן בּוֹ, וְגַם כְּשֶׁצְּרָרָן בּוֹ לֹא הָיָה אָז בְּדַעְתּוֹ שֶׁיִּצְרֹר בּוֹ תְּפִלִּין לְעוֹלָםלד – מֻתָּר לְהִשְׁתַּמֵּשׁ חֹל אֲפִלּוּ בְּשָׁעָה שֶׁמִּשְׁתַּמֵּשׁ בּוֹ קֹדֶשׁ, כְּגוֹן לִצְרֹר בּוֹ תְּפִלִּין וּמָעוֹת יַחַד.לה

אֲבָל אִם צְרָרָן בּוֹלו אֲפִלּוּ פַּעַם אַחַתלז עַל דַּעַת לְצָרְרָן בּוֹ לְעוֹלָם – הֲרֵי זֶה כְּאִלּוּ הִזְמִינוֹ וּצְרָרָן בּוֹ וְנֶאֱסַר.

וְכָל זֶה בְּסוּדָר אוֹ כִּיס שֶׁלּוֹ,לח אֲבָל אָדָם אֵינוֹ אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ, אֶלָּא אִם כֵּן גָּנַב בֶּגֶד וַעֲשָׂאוֹ כִּיס, שֶׁאָז קְנָאוֹ15 בְּשִׁנּוּי מַעֲשֶׂה וַאֲסָרוֹ:

5 If a minor places tefillin in a cloth that he designated for that purpose, it becomes forbidden [for mundane use]. In contrast, something that becomes forbidden [for mundane use] by designation alone, as will be explained [in the next subsection], does not become forbidden through being designated by a minor. For though the actions of a deaf-mute, a mentally incompetent individual, and a minor are [halachically] significant, their intent is not,16 even if that intent is verbalized.

ה קָטָן שֶׁצָּרַר תְּפִלִּין בְּסוּדָר שֶׁהִזְמִינוֹ לְכָךְ – נֶאֱסַר,לט אֲבָל דָּבָר הַנֶּאֱסָר בְּהַזְמָנָה לְבַדָּהּ כְּמוֹ שֶׁיִּתְבָּאֵרמ – אֵינוֹ נֶאֱסָר בְּהַזְמָנַת קָטָן, מִפְּנֵי שֶׁחֵרֵשׁ שׁוֹטֶה וְקָטָן יֵשׁ לָהֶם מַעֲשֶׂה וְאֵין לָהֶם מַחֲשָׁבָה,מא,16 אֲפִלּוּ גִּלּוּ מַחֲשַׁבְתָּם בְּדִבּוּרָם:מב

6 Some authorities maintain that the statement that merely designating an object [for a sacred purpose] does not disqualify it for mundane use [unless it was actually used for that purpose] applies only to an object designated to become [merely] an auxiliary to a sacred object,17 e.g., a satchel for tefillin. Similarly, tefillin straps18 are considered as auxiliaries to a sacred object, but not as sacred objects themselves.

[These authorities maintain that different rules apply] if something was designated to become a sacred object itself. For example, it is forbidden to write mundane matters on parchment that was processed for a Torah scroll, tefillin, or mezuzos, unless a stipulation was specified to this effect [at the outset]. Such an object may, however, be lowered to a lesser level of holiness, as is evident from the law that allows new head-tefillin to be converted into arm-tefillin,19 even though [the head-tefillin] themselves are a sacred object. Similarly, though the sanctity of a Torah scroll surpasses that of tefillin and mezuzos, parchment that was processed for use in a Torah scroll may be [used for them], as stated in sec. 32[:11]. A get,20 by contrast, is not considered a sacred object at all; it may not be written on parchment processed for a Torah scroll unless one stipulated [this at the outset].

Other authorities maintain that even with regard to a sacred object itself, solely designating it as such is of no consequence unless one puts it to actual use as a sacred object, such as by beginning to write a Torah scroll, tefillin, or mezuzos on the parchment. The same laws apply to other Biblical texts, even if written on paper. [Once one has started writing,] it is forbidden to write mundane matters on such [parchment or paper], even if one stipulated this at the outset. For all authorities agree that a stipulation does not allow one to use a sacred object itself for a mundane purpose while it is being used for a sacred purpose.

With regard to things which are [merely] auxiliary to a sacred object, by contrast, all authorities agree that a stipulation is effective even while they are [available for use for a] sacred [purpose].21 (They may be used, however, only when they are not being used for their mitzvah-purpose, as with the crowns of a Torah scroll that are taken and placed on the heads of bridegrooms,)22 as explained in sec. 154.23 One may not, however, use [such objects] for a undignified purpose, as will be explained in sec. 151.24

With regard to objects which are auxiliary to a mitzvah,25 e.g., tzitzis, a shofar, a lulav, or a Chanukah lamp, all authorities agree that there is no need at all for a stipulation [at the outset]. Even if they were made for [the mitzvah] without any specification, and they were in fact repeatedly used for their respective mitzvos, they may be used for mundane purposes — provided one does not use them [for mundane purposes] while they are being used for a mitzvah; for example, by tying an object with strands of tzitzis that are attached to a garment, as explained in sec. 21[:1].26 (Needless to say, [this proviso applies to] things which are auxiliary to intrinsically sacred objects; e.g., [it is forbidden] to tie up something in a strap which is connected to the tefillin one is wearing. Even a stipulation is of no consequence in such a case, for this is considered disrespectful to the mitzvah.)27

With regard to actual practice, though the halachah follows the second approach, one should be stringent and follow the first approach.

Nevertheless, it has become customary in the present era to write gittin28 and amulets on parchment that was processed for the sake of a Torah scroll. Since this has become accepted practice, this is considered as if a stipulation was made to that effect at the outset; when the scribes prepare [the parchment], they prepare it with the intent that it be used both for sacred and mundane purposes, for that is the common practice.

(The same rationale may be applied to [explain] the practice followed by many people, to use their tefillin satchel [for mundane purposes] while traveling. Since this has become the accepted practice, it may be regarded as if a stipulation was made at the time [the satchel] was made or purchased, permitting it to be used [for mundane purposes] on a journey as is customary.)29

ו יֵשׁ אוֹמְרִיםמג שֶׁלֹּא אָמְרוּ שֶׁהַזְמָנָה בִּלְבַדָּהּ אֵינָהּ מוֹעֶלֶת לֶאֱסֹר לְהִשְׁתַּמֵּשׁ בּוֹ חֹל אֶלָּא כְּשֶׁהִזְמִינוֹ לִהְיוֹת תַּשְׁמִישֵׁי קְדֻשָּׁה,17 כְּגוֹן כִּיס שֶׁל תְּפִלִּיןמד (א). וְכֵן רְצוּעוֹת שֶׁל תְּפִלִּין18 – תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן, וְלֹא גּוּף הַקְּדֻשָּׁה.

אֲבָל אִם הִזְמִינוֹ לִהְיוֹת גּוּף הַקְּדֻשָּׁה, כְּגוֹן קְלָף הַמְעֻבָּד לְשֵׁם סֵפֶר תּוֹרָה אוֹ תְּפִלִּין וּמְזוּזוֹת – אָסוּר לִכְתֹּב עָלָיו דִּבְרֵי חֹל,מה אֶלָּא אִם כֵּן הִתְנָה עָלָיו.מו

אֲבָל מֻתָּר לְהוֹרִידוֹמז לִקְדֻשָּׁה קַלָּה,מח שֶׁהֲרֵי תְּפִלִּין שֶׁל רֹאשׁ מֻתָּר לַעֲשׂוֹתָהּ שֶׁל יָד19 אִם הֵם חֲדָשִׁים,מט אַף עַל פִּי שֶׁהֵם גּוּף הַקְּדֻשָּׁה. וְכֵן קְלָף הַמְעֻבָּד לְשֵׁם סֵפֶר תּוֹרָה – מֻתָּר לִכְתֹּב עָלָיו תְּפִלִּין וּמְזוּזוֹת כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן לב,נ אַף עַל פִּי שֶׁקְּדֻשַּׁת סֵפֶר תּוֹרָה גְּדוֹלָה מִקְּדֻשָּׁתָן.נא וְגֵט20 לֹא נִקְרָא דָּבָר שֶׁבִּקְדֻשָּׁה כְּלָל, וְאָסוּר לְכָתְבוֹ עַל קְלָף הַמְעֻבָּד לְשֵׁם סֵפֶר תּוֹרָה אֶלָּא אִם כֵּן הִתְנָה.נב

וְיֵשׁ אוֹמְרִיםנג שֶׁאַף בְּגוּף הַקְּדֻשָּׁה – הַזְמָנָה אֵינָהּ כְּלוּם, (ב) עַד שֶׁיַּעֲשֶׂה בּוֹ מַעֲשֶׂה שֶׁל גּוּף הַקְּדֻשָּׁה, כְּגוֹן שֶׁיַּתְחִיל לִכְתֹּב עַל הַקְּלָףנד סֵפֶר תּוֹרָה אוֹ תְּפִלִּין וּמְזוּזוֹת, וְהוּא הַדִּין שְׁאָר כִּתְבֵי הַקֹּדֶשׁנה אֲפִלּוּ עַל הַנְּיָר.נו וְאָז אָסוּר לִכְתֹּב עָלָיו דִּבְרֵי חֹל אֲפִלּוּ הִתְנָה עָלָיו בַּתְּחִלָּה, לְפִי שֶׁלְּדִבְרֵי הַכֹּל אֵין תְּנַאי מוֹעִיל בְּגוּף הַקְּדֻשָּׁה לְהִשְׁתַּמֵּשׁ בּוֹ חֹל כְּשֶׁהוּא בִּקְדֻשָּׁתוֹ. אֲבָל לְתַשְׁמִישֵׁי קְדֻשָּׁה מוֹעִיל תְּנַאי לְדִבְרֵי הַכֹּל אֲפִלּוּ בְּעוֹדָן בִּקְדֻשָּׁתָןנז,21 (רַק שֶׁיִּשְׁתַּמֵּשׁ בָּהֶם שֶׁלֹּא בִּשְׁעַת מִצְוָתָן, כְּגוֹן עֲטָרוֹת שֶׁל סֵפֶר תּוֹרָה לִטֹּל מֵהֶן וּלְהַנִּיחָן בְּרֹאשׁ חֲתָנִים),נח,22 כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קנד.נט,23 וּבִלְבַד שֶׁלֹּא יְהֵא תַּשְׁמִישׁ מְגֻנֶּה,ס כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קנא.סא,24

אֲבָל תַּשְׁמִישֵׁי מִצְוָה,25 כְּגוֹן צִיצִית שׁוֹפָר לוּלָב נֵר חֲנֻכָּה – אֵין צָרִיךְ לִתְנַאי כְּלָל לְדִבְרֵי הַכֹּל, שֶׁאֲפִלּוּ עֲשָׂאָן לְשֵׁם כָּךְ בְּלִי שׁוּם תְּנַאי וְנַעֲשֵׂית בָּהֶם מִצְוָתָן פְּעָמִים רַבּוֹת – מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהֶם חֹל.סב

רַק שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶם בִּשְׁעַת מִצְוָתָן, כְּגוֹן לִקְשֹׁר אֵיזֶה דָּבָר בְּחוּטֵי צִיצִית הַתְּלוּיִים בְּבֶגֶדסג כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן כאסד,26 (וְאֵין צָרִיךְ לוֹמַר בְּתַשְׁמִישֵׁי קְדֻשָּׁה, כְּגוֹן לִכְרֹךְ אֵיזֶה דָּבָר בָּרְצוּעָה הַקָּבוּעַ בִּתְפִלִּין שֶׁעָלָיו,סה שֶׁאֲפִלּוּ תְּנַאי אֵינוֹ מוֹעִיל בָּזֶהסו מִשּׁוּם בִּזּוּי מִצְוָה).סז,27

וּלְעִנְיַן הֲלָכָה – יֵשׁ לְהַחְמִיר כַּסְּבָרָא הָרִאשׁוֹנָה,סח אַף עַל פִּי שֶׁהָעִקָּר כַּסְּבָרָא הַשְּׁנִיָּה.סט וְאַף־עַל־פִּי־כֵן נָהֲגוּ עַכְשָׁו לִכְתֹּב גִּטִּין28 וּקְמֵיעוֹת עַל קְלָף הַמְעֻבָּד לְשֵׁם סֵפֶר תּוֹרָה, לְפִי שֶׁכֵּיוָן שֶׁנָּהֲגוּ כֵּן – הֲרֵי זֶה כְּאִלּוּ הִתְנָה עָלָיו מִתְּחִלָּה, שֶׁהֲרֵי כְּשֶׁהַסּוֹפְרִים מְתַקְּנִים אוֹתָן – מְתַקְּנִים אוֹתָן עַל דַּעַת לְהִשְׁתַּמֵּשׁ בּוֹ הֵן לִדְבַר קְדֻשָּׁה הֵן לִדְבַר הָרְשׁוּת, כֵּיוָן שֶׁמִּנְהָגָם בְּכָךְ.ע

(ג) (וְכֵן מַה שֶּׁנָּהֲגוּעא הַרְבֵּה בְּנֵי אָדָם שֶׁמִּשְׁתַּמְּשִׁין בַּשַּׂק שֶׁל תְּפִלִּין כְּשֶׁהֵם בַּדֶּרֶךְ הוּא מִטַּעַם זֶה, שֶׁכֵּיוָן שֶׁנָּהֲגוּ כֵּן – הֲרֵי זֶה כְּאִלּוּ הִתְנוּ עָלָיו כְּשֶׁעֲשָׂאוּהוּ אוֹ כְּשֶׁקְּנָאוּהוּ שֶׁיִּשְׁתַּמְּשׁוּ בּוֹ בַּדֶּרֶךְ כְּמִנְהָגָם):29