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DAAT · LEVEL 1 — INTRODUCTION
Siman כ״ה · Putting on the tefilin: order and kavana (דיני תפילין בפרטות)
דיני תפילין בפרטות — the order talit/tefilin (שמעלין בקדש), the kavana (שעבוד הלב והמוח), arm first then head
סימן כ״ה · י״ג סעיפים
דיני תפילין בפרטות
🌱 Introductory level · Beginners
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Here open the Hilkhot Tefilin: not how one makes them, but how one puts them on — the very service of Hachem. Vocalized Hebrew text, clear English translation and explanations on the order talit then tefilin (שמעלין בקדש), on the talit gadol first (Rama), on tefilin during the Chema and the tefila, on THE KAVANA — the four parashiot, the arm against the heart and the head against the brain, the subjugation of the heart and the brain to Hachem —, on putting on the arm first then the head (מעביר על המצוה), and on « לְהָנִיחַ » with kamatz — with a section of practical cases.
Topic: The laws of tefilin in detail — the order of putting them on, the deep kavana, arm then head, the berakhot and the morning conduct
Source: שולחן ערוך אורח חיים סימן כ״ה · י״ג סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
With this siman the Hilkhot Tefilin begin. After donning the talit, one puts on the tefilin — for שמעלין בקדש, one ascends in holiness. But the heart of the siman is not the order of the gestures: it is the kavana. We have been commanded to place these four parashiot, in which are inscribed His unity and the Exodus from Egypt, on the arm, against the heart, and on the head, against the brain — so as to remember the miracles that attest His power, and to subjugate to Hachem the neshama, which is in the brain, and the heart, the seat of desires (שעבוד הלב והמוח). Thus a person remembers his Creator and moderates his pleasures. One puts on the arm first — blessing « לְהָנִיחַ תְּפִלִּין » —, then the head; the Ashkenazi custom (Rama) is two berakhot, and it is good to add « בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ ». If one encounters the head first, one passes over it (מעביר על המצוה) in order to put on the arm first. The siman further settles the bag, the Chema, the הפסק between the two, and wearing the tefilin all morning. We study here at the level of principle and of elevation; for the finer conduct, one refers to the ruling of the Rav.
📑 Study outline
A. סדר טלית ותפילין — after the talit, put on the tefilin (שמעלין בקדש); the bag: do not place the tefilin case on top (Rama: do not wait for the talit) (seif 1)
B. טלית קטן / טלית גדול — one zealous with the talit katan puts on the tefilin at home; the custom (Rama): talit gadol first, then tefilin (seif 2)
C. סדר הרא״ש — arranging the morning berakhot up to « עוטר ישראל בתפארה », then putting on the tefilin (seif 3)
D. תפילין בק״ש ותפלה — the tefilin must be on oneself during the Chema and the tefila (seif 4)
E. THE KAVANA · שעבוד הלב והמוח — the 4 parashiot, the arm כנגד הלב and the head כנגד המוח; arm first (« להניח תפילין ») then head; Rama: 2 berakhot + ברוך שם (seif 5)
F. מעביר על המצוה — if one encounters the head first, one passes over it and puts on the arm first (seif 6)
G. « לְהָנִיחַ » with kamatz — one says « לְהָנִיחַ » with kamatz under the hé, not with patah (seif 7)
H. עובר לעשייתן — blessing before the act: on the arm after placing, before tying (seif 8)
I. אין להפסיק — do not speak between the arm and the head; if one has interrupted (seif 9)
J. שח / קדיש וקדושה — if one spoke for the tefilin; kadich or kedoucha between the two: listen in silence (seif 10)
K. סדר ההוצאה מהתיק — do not take out the head until the arm is on; seated/standing (seif 11)
L. חזרת הברכה — putting on the tefilin several times; the broken knot; borrowed tefilin (seif 12)
M. חליצת התפילין — when to remove the tefilin (after « ובא לציון »; Rosh Hodech before Moussaf) (seif 13)
+ Practical cases and comprehension questions
A. The order: talit then tefilin — שמעלין בקדש (seif 1)
Original text (seif 1)
[א] דִּינֵי תְּפִלִּין בִּפְרָטוּת. וּבוֹ י״ג סְעִיפִים. אַחַר שֶׁלָּבַשׁ טַלִּית מְצֻיֶּיצֶת, יָנִיחַ תְּפִלִּין, שֶׁמַּעֲלִין בַּקֹּדֶשׁ. וְהַמַּנִּיחִים כִּיס הַתְּפִלִּין וְהַטַּלִּית לְתוֹךְ כִּיס אַחַת, צְרִיכִין לִיזָּהֵר שֶׁלֹּא יַנִּיחוּ כִּיס הַתְּפִלִּין לְמַעְלָה, כְּדֵי שֶׁלֹּא יִפְגַּע בָּהֶם תְּחִלָּה וְיִצְטָרֵךְ לַהֲנִיחָם קֹדֶם הַטַּלִּית, כְּדֵי שֶׁלֹּא יַעֲבֹר עַל הַמִּצְוָה. הַגָּהּ: מִיהוּ אִם תְּפִלִּין מְזֻמָּנִים בְּיָדוֹ וְאֵין לוֹ צִיצִית, אֵין צָרִיךְ לְהַמְתִּין עַל הַצִּיצִית, אֶלָּא מַנִּיחַ תְּפִלִּין, וּכְשֶׁמְּבִיאִים טַלִּית מְעַטְּפוֹ.
[1] The laws of tefilin in detail. It contains י״ג סעיפים (thirteen paragraphs). After donning a talit fitted with tsitsit, one puts on the תפילין, for « one ascends in holiness » (שמעלין בקדש). And those who keep the tefilin case and the talit in a single bag must take care not to place the tefilin case on top — so as not to encounter it first and be forced to put it on before the talit —, in order not to « pass over the mitsva » (שלא יעבור על המצוה). Glose (Rama): however, if the tefilin are ready in his hand and he has no tsitsit, he need not wait for the tsitsit; he puts on the tefilin, and when the talit is brought, he wraps himself in it.
שֶׁמַּעֲלִין בַּקֹּדֶשׁ (chémaalin ba-kodech) — "one ascends in holiness" — a general principle: in matters of holiness one raises up and does not lower (מעלין בקדש ואין מורידין). Since the tefilin is of higher holiness than the talit, one progresses from the talit toward it — hence the order: talit first, then tefilin. And so as not to encounter the holier object first and have to put it on before, one is careful about the order in the bag.
What this seif says:
- The order: first the talit, then the תפילין — שמעלין בקדש.
- The bag: do not place the tefilin case on top, so as not to encounter it first and have to put it on before the talit — שלא יעבור על המצוה (not to "pass over" a mitsva one meets).
- Rama: if the tefilin are ready and the tsitsit is still missing, do not wait — put on the tefilin, then wrap oneself in the talit when it is brought.
Seif 1 in one sentence: after the talit, one puts on the tefilin (שמעלין בקדש); one arranges the bag so as not to encounter the tefilin first (שלא יעבור על המצוה); but if the tefilin are ready and the talit is not, one does not make them wait.
B. Talit katan at home / talit gadol first (seif 2)
Original text (seif 2)
[ב] מִי שֶׁהוּא זָהִיר בְּטַלִּית קָטָן, יִלְבָּשֶׁנּוּ וְיָנִיחַ תְּפִלִּין בְּבֵיתוֹ, וְיֵלֵךְ לָבוּשׁ בְּצִיצִית וּמֻכְתָּר בִּתְפִלִּין לְבֵית הַכְּנֶסֶת, וְשָׁם יִתְעַטֵּף בְּטַלִּית גָּדוֹל. הַגָּהּ: וְהָעוֹלָם נָהֲגוּ לְהִתְעַטֵּף אַף בְּטַלִּית גָּדוֹל קֹדֶם וּלְבָרֵךְ עָלָיו, וְאַחַר כָּךְ מַנִּיחַ הַתְּפִלִּין וְהוֹלֵךְ לְבֵית הַכְּנֶסֶת.
[2] One who is זהיר (zealous) with the talit katan wears it and puts on the תפילין at home, then goes to the synagogue « לבוש בציצית ומוכתר בתפילין » (clothed in tsitsit and crowned with tefilin); there he wraps himself in the טלית גדול. Glose (Rama): but the custom (העולם) is to wrap oneself in the טלית גדול first too, blessing over it, and afterward to put on the תפילין, then go to the synagogue.
מֻכְתָּר בִּתְפִלִּין (moukhtar bi-tfilin) — "crowned with tefilin" — the head-tefilin is described as a crown (כתר): one who goes to the synagogue already "clothed in tsitsit and crowned with tefilin" enters the house of prayer as one adorned with the mitsva. The Mehaber first describes the way of the zealous (putting everything on at home); the Rama notes the widespread custom — talit gadol and its berakha at the synagogue, then the tefilin.
Two conducts in this seif:
- The zealous (Mehaber): he puts on the talit katan and the tefilin at home, and comes to the synagogue מוכתר בתפילין; there he dons the talit gadol.
- The custom (Rama): one dons the talit gadol first (with its berakha), then the tefilin, and goes to pray.
To remember: the zealous one puts on talit katan + tefilin at home and comes מוכתר בתפילין; but the custom (Rama) is to don the talit gadol first (and its berakha), then the tefilin.
C. The conduct of the Rosh: up to « עוטר ישראל » (seif 3)
Original text (seif 3)
[ג] הָרֹא״שׁ הָיָה מְסַדֵּר הַבְּרָכוֹת עַד « עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה », וְאָז הָיָה מַנִּיחַ תְּפִלִּין וּמְבָרֵךְ « עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה ».
[3] The הרא״ש (the Rosh) had the practice of arranging the ברכות (the morning blessings) up to « עוטר ישראל בתפארה » ("He who crowns Israel with splendor"); and then he would put on the תפילין and bless « עוטר ישראל בתפארה ».
What this seif says:
- A precise order: the Rosh recited the morning berakhot up to the blessing « עוטר ישראל בתפארה ».
- The link to the act: it was at that moment that he put on the tefilin — the blessing that speaks of the "crown" (עטרה) of Israel accompanies the placing of the "crown" of the tefilin.
To remember: the Rosh arranged the morning berakhot up to « עוטר ישראל בתפארה », and it was there that he put on the tefilin — the word "crown" and the "crown" of the tefilin answer each other.
D. Tefilin during the Chema and the tefila (seif 4)
Original text (seif 4)
[ד] צָרִיךְ שֶׁיִּהְיוּ תְּפִלִּין עָלָיו בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה.
[4] The תפילין must be on oneself at the time of the קריאת שמע (reading of the Chema) and the תפלה (the Amida).
What this seif says:
- The key moment: the tefilin must be worn during the קריאת שמע and during the תפלה.
- Why: the Chema proclaims the unity of Hachem and the acceptance of the yoke; the tefilin, which bear « יחוד שמו », are its testimony upon the body. One therefore takes care to have them on at that precise moment.
To remember: the tefilin must be on oneself during the Chema and the tefila — this is their time par excellence, when one proclaims « יחוד שמו ».
E. THE KAVANA: שעבוד הלב והמוח (seif 5)
Original text (seif 5)
[ה] יְכַוֵּן בַּהֲנָחָתָם שֶׁצִּוָּנוּ הַקָּבָּ״ה לְהָנִיחַ אַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ, שֶׁיֵּשׁ בָּהֶם יִחוּד שְׁמוֹ וִיצִיאַת מִצְרַיִם, עַל הַזְּרוֹעַ כְּנֶגֶד הַלֵּב וְעַל הָרֹאשׁ כְּנֶגֶד הַמֹּחַ, כְּדֵי שֶׁנִּזְכֹּר נִסִּים וְנִפְלָאוֹת שֶׁעָשָׂה עִמָּנוּ, שֶׁהֵם מוֹרִים עַל יִחוּדוֹ וַאֲשֶׁר לוֹ הַכֹּחַ וְהַמֶּמְשָׁלָה בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים לַעֲשׂוֹת בָּהֶם כִּרְצוֹנוֹ. וִישַׁעְבֵּד לְהַקָּבָּ״ה הַנְּשָׁמָה שֶׁהִיא בַּמֹּחַ, וְגַם הַלֵּב שֶׁהוּא עִקַּר הַתַּאֲווֹת וְהַמַּחְשָׁבוֹת, וּבָזֶה יִזְכֹּר הַבּוֹרֵא וְיַמְעִיט הֲנָאוֹתָיו. וְיָנִיחַ שֶׁל יָד תְּחִלָּה וִיבָרֵךְ « לְהָנִיחַ תְּפִלִּין », וְאַחַר כָּךְ יָנִיחַ שֶׁל רֹאשׁ וְלֹא יְבָרֵךְ כִּי אִם בְּרָכָה אַחַת לִשְׁתֵּיהֶן. הַגָּהּ: וְיֵשׁ אוֹמְרִים לְבָרֵךְ עַל שֶׁל רֹאשׁ « עַל מִצְוַת תְּפִלִּין » אֲפִלּוּ לֹא הִפְסִיק בֵּינְתַיִם [הָרֹא״שׁ הִלְכוֹת תְּפִלִּין], וְכֵן פָּשַׁט הַמִּנְהָג בִּבְנֵי אַשְׁכְּנַז שֶׁמְּבָרְכִין ב׳ בְּרָכוֹת. וְטוֹב לוֹמַר תָּמִיד אַחַר הַבְּרָכָה הַשְּׁנִיָּה « בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד » [מַהֲרִ״י בֶּן חָבִיב, אָגוּר סִימָן ל״ח].
[5] Let one have in mind, when putting them on, that the הקב״ה commanded us to place these four פרשיות (parashiot) — in which are His unity (יחוד שמו) and the Exodus from Egypt — on the arm, against the heart, and on the head, against the brain, so as to remember the miracles and wonders He did for us, which attest His unity and that His are the power and dominion over the upper and lower worlds, to do with them as He wills; and so as to subjugate to the הקב״ה the נשמה (soul) which is in the brain, as well as the heart, the seat of desires and thoughts — and by this he will remember the Creator and moderate his pleasures. He puts on the של יד (that of the arm) first and blesses « להניח תפילין »; then he puts on the של ראש (that of the head) and does not bless — for a single berakha suffices for both. Glose (Rama): some say to bless also over that of the head « על מצות תפילין », even without having interrupted between them [Rosh, Hilkhot Tefilin]; and such is the widespread custom among the Ashkenazim, who make ב׳ ברכות (two blessings). And it is good always to say, after the second blessing, « ברוך שם כבוד מלכותו לעולם ועד » [Mahar"i ben Ḥaviv, Agour ch. ל״ח].
שִׁעְבּוּד הַלֵּב וְהַמֹּחַ (chiboud ha-lev ve-ha-moah) — "the subjugation of the heart and the brain" — the tefilin is not an ornament: it is an act of kingship. One places the box on the arm against the heart (the seat of desires) and on the head against the brain (the seat of the neshama and of thought), so as to subjugate both to Hachem. The four parashiot declare His unity (יחוד שמו) and the Exodus — the miracles that prove that power and dominion are His. To put on tefilin is therefore to submit to Hachem both what a person feels and what he thinks.
The heart of the siman — the kavana:
- The 4 parashiot: they contain יחוד שמו and the Exodus — the miracles that attest His unity and dominion.
- Arm against the heart, head against the brain: so as to subjugate to Hachem the neshama (in the brain) and the heart (seat of desires) — to remember the Creator and moderate one's pleasures.
- The order and the berakhot: put on the arm first, bless « לְהָנִיחַ תְּפִלִּין », then the head without blessing (a single berakha). Rama: some say to bless also over the head « עַל מִצְוַת תְּפִלִּין »; the Ashkenazi custom makes two berakhot + « בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ ».
To remember: the kavana of the tefilin is שעבוד הלב והמוח — subjugating the heart and the brain to Hachem, remembering the Exodus and the unity of Hachem. One puts on the arm first (« לְהָנִיחַ תְּפִלִּין »), then the head; Ashkenazi custom: 2 berakhot + « בָּרוּךְ שֵׁם ».
F. מעביר על המצוה: the arm first (seif 6)
Original text (seif 6)
[ו] אִם פָּגַע בְּשֶׁל רֹאשׁ תְּחִלָּה, צָרִיךְ לְהַעֲבִיר עַל אוֹתָהּ מִצְוָה, וְיָנִיחַ שֶׁל יָד תְּחִלָּה וְאַחַר כָּךְ שֶׁל רֹאשׁ.
[6] If one encounters that of the head (של ראש) first, one must "pass over" that mitsva (להעביר על אותה מצוה), and put on that of the arm (של יד) first, and afterward that of the head.
לְהַעֲבִיר עַל אוֹתָהּ מִצְוָה — "to pass over that mitsva" — in general the rule אין מעבירין על המצות applies: one does not skip a mitsva that presents itself. Here, however, if the head presents itself first, the Torah has fixed the order arm before head (« וּקְשַׁרְתָּם … וְהָיוּ »); the order of the verse prevails, and one passes over the head-tefilin encountered first in order to put on the arm first.
What this seif says:
- The case: the head-tefilin comes to hand before that of the arm.
- The conduct: one passes over and puts on the arm first, then the head — for the order "arm before head" is fixed by the verse.
To remember: even if one encounters the head first, one מעביר על המצוה in order to put on the arm first — the order of the verse takes precedence over the object met first.
G. « לְהָנִיחַ » with kamatz (seif 7)
Original text (seif 7)
[ז] יְבָרֵךְ « לְהָנִיחַ » בְּקָמַ״ץ תַּחַת הַהֵ״א, וְלֹא בְּפַתָּח וּבְדָגֵשׁ.
[7] One blesses « לְהָנִיחַ » with a קמ״ץ (kamatz) under the הֵ״א (the hé), and not with a פתח (patah) and a דגש (daguech).
« לְהָנִיחַ » בְּקָמַ״ץ — "léhaniaḥ" with kamatz — a vocalization detail that changes the meaning. With kamatz under the hé (לְהָנִיחַ), the verb means "to set, to place" (הניח) — the sense intended for the mitsva. With patah and daguech (לְהַנִּיחַ), it would mean "to leave, to abandon." The halakha therefore takes care over the exact pronunciation of the berakha.
What this seif says:
- The correct vocalization: « לְהָנִיחַ » — kamatz under the hé — in the sense of placing.
- To avoid: the patah with daguech (לְהַנִּיחַ), which would give the sense of leaving / abandoning.
To remember: in the berakha, one says « לְהָנִיחַ » with kamatz under the hé (to place), not « לְהַנִּיחַ » with patah (to leave).
H. עובר לעשייתן: blessing before the act (seif 8)
Original text (seif 8)
[ח] כָּל הַמִּצְוֹת מְבָרֵךְ עֲלֵיהֶם עוֹבֵר לַעֲשִׂיָּתָן [פֵּרוּשׁ: קֹדֶם. « וַיַּעֲבֹר אֶת הַכּוּשִׁי » פֵּרוּשׁוֹ: רָץ וְהִקְדִּים לְפָנָיו]. לְפִיכָךְ צָרִיךְ לְבָרֵךְ עַל הַתְּפִלָּה שֶׁל יָד אַחַר הַנָּחָה עַל הַקִּבֹּרֶת, קֹדֶם קְשִׁירָתָם, שֶׁקְּשִׁירָתָם זוֹ הִיא עֲשִׂיָּתָן. הַגָּהּ: וְכֵן בְּשֶׁל רֹאשׁ, קֹדֶם שֶׁמְּהַדְּקָן בְּרֹאשׁוֹ [טוּר].
[8] For all the mitsvot one blesses « עובר לעשייתן » (before their performance) [explanation: "before"; « ויעבר את הכושי » means that he ran and outran him]. Therefore one must bless over the arm-tefilin after placing it on the קיבורת (the biceps), before tying it — for this tying is its performance. Glose (Rama): likewise for that of the head, before tightening it on the head [Tour].
עוֹבֵר לַעֲשִׂיָּתָן (over la-assiyatan) — "before their performance" — the rule is that the berakha of a mitsva precedes the act that fulfills it. For the arm-tefilin, the decisive performance is the tying (קשירה); one therefore blesses after placing it on the biceps but before tying it. The word « עובר » means "before" — as in « וַיַּעֲבֹר … » (he ran ahead).
What this seif says:
- The rule: one blesses a mitsva עובר לעשייתן — just before performing it.
- Application to the arm: bless after placing it on the קיבורת (the biceps), before tying, for the tying is the performance.
- Rama: likewise for the head — before tightening it on the head.
To remember: one blesses עובר לעשייתן: on the arm, after placing it, before tying it (the tying = the performance); and likewise (Rama) on the head, before tightening.
I. Not interrupting between the arm and the head (seif 9)
Original text (seif 9)
[ט] אָסוּר לְהַפְסִיק בְּדִבּוּר בֵּין תְּפִלָּה שֶׁל יָד לִתְפִלָּה שֶׁל רֹאשׁ, וְאִם הִפְסִיק — מְבָרֵךְ עַל שֶׁל רֹאשׁ « עַל מִצְוַת תְּפִלִּין ». הַגָּהּ: וּלְדִידַן דְּנוֹהֲגִין לְבָרֵךְ ב׳ בְּרָכוֹת, אַף אִם לֹא הִפְסִיק צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עַל שֶׁל רֹאשׁ « לְהָנִיחַ » וְגַם « עַל מִצְוַת » [דִּבְרֵי עַצְמוֹ].
[9] It is forbidden to interrupt by speech (להפסיק בדיבור) between the arm-tefilin and that of the head; and if one interrupted — one blesses over that of the head « על מצות תפילין ». Glose (Rama): and for us, who have the custom of making ב׳ ברכות (two blessings), even if one has not interrupted, one must bless over that of the head « להניח » and also « על מצות » [his own words].
What this seif says:
- The prohibition: do not speak between placing the arm and the head (they form a single act).
- If one spoke (Mehaber): one then blesses over the head « על מצות תפילין ».
- Rama (custom of the 2 berakhot): in any case one blesses over the head « להניח » and « על מצות », even without having interrupted.
To remember: do not speak between the arm and the head; if one spoke, one blesses over the head « על מצות תפילין ». According to the Rama (2 berakhot), one blesses in any case « להניח » + « על מצות » over the head.
J. If one spoke; kadich and kedoucha (seif 10)
Original text (seif 10)
[י] אִם סָח לְצֹרֶךְ תְּפִלִּין, אֵינוֹ חוֹזֵר וּמְבָרֵךְ. אִם שָׁמַע קַדִּישׁ אוֹ קְדֻשָּׁה בֵּין תְּפִלָּה שֶׁל יָד לִתְפִלָּה שֶׁל רֹאשׁ, לֹא יַפְסִיק לַעֲנוֹת עִמָּהֶם, אֶלָּא שׁוֹתֵק וְשׁוֹמֵעַ וּמְכַוֵּן לְמַה שֶּׁאוֹמְרִים.
[10] If one spoke for the need of the תפילין (סח לצורך תפילין), one does not repeat the blessing. If one hears a קדיש or a קדושה between the arm-tefilin and that of the head, one does not interrupt to answer with them, but is silent, listens, and directs one's heart (מכוון) to what they are saying.
What this seif says:
- Speech for the tefilin: if one spoke for the need of the mitsva, one does not re-bless.
- Kadich / kedoucha in between: one does not answer (so as not to interrupt) — but is silent, listens, and concentrates on what is said (שומע כעונה).
To remember: speaking for the tefilin does not require re-blessing; and if a kadich/kedoucha occurs between the arm and the head, one listens in silence with kavana instead of answering.
K. The order of taking from the bag; seated / standing (seif 11)
Original text (seif 11)
[יא] אַחַר שֶׁקָּשַׁר שֶׁל יָד עַל הַזְּרוֹעַ, יָנִיחַ שֶׁל רֹאשׁ קֹדֶם שֶׁיִּכְרֹךְ הָרְצוּעָה סְבִיב הַזְּרוֹעַ. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁאָסוּר לְהוֹצִיא תְּפִלָּה שֶׁל רֹאשׁ מֵהַתִּיק עַד שֶׁתְּהֵא תְּפִלָּה שֶׁל יָד מֻנַּחַת. הַגָּהּ: וְאַף אִם שְׁנֵיהֶם לְפָנָיו חוּץ לַתִּיק, לֹא יְתַקֵּן לִפְתֹּחַ הַתְּפִלָּה שֶׁל רֹאשׁ עַד אַחַר הַנָּחָה שֶׁל יָד [מַהֲרִ״א וּמַהֲרִ״י בֶּן חָבִיב]. יֵשׁ מִי שֶׁכָּתַב לְהָנִיחַ שֶׁל יָד מְיֻשָּׁב וְשֶׁל רֹאשׁ מְעֻמָּד [אָגוּר בְּשֵׁם הַזֹּהַר סִימָן פ״ד], וּבִמְדִינוֹת אֵלּוּ לֹא נָהֲגוּ כֵן, אֶלָּא שְׁתֵּיהֶן מְעֻמָּד.
[11] After tying that of the arm on the arm, one puts on that of the head before winding the רצועה (strap) around the arm. And there is one who says that it is forbidden to take the head-tefilin out of the case (התיק) until the arm-tefilin is in place. Glose (Rama): and even if both are before him outside the case, he shall not set about opening the head-tefilin until after placing that of the arm [Mahar"a and Mahar"i ben Ḥaviv]. There is one who wrote to put on that of the arm seated (מיושב) and that of the head standing (מעומד) [Agour in the name of the Zohar, ch. פ״ד]; but in these countries the custom is not so, and one puts on both standing (מעומד).
מְעֻמָּד / מְיֻשָּׁב (meoumad / meyouchav) — "standing / seated" — a matter of posture at the placing. The Zohar (cited by the Agour) distinguishes: the arm seated, the head standing. But the Rama notes that "in these countries" the custom is to put on both standing. The seif also fixes the order of taking from the bag: one does not reveal the head as long as the arm is not in place.
What this seif says:
- The order of removal: do not take out / open the head-tefilin as long as the arm is not placed — even if both are outside the bag (Rama).
- The moment for the head: one puts on the head before winding the strap of the arm.
- Posture: some (Zohar): arm seated, head standing; but the custom of "these countries" — both standing.
To remember: one does not uncover the head as long as the arm is not placed; one puts on the head before winding the strap; usual posture in these countries: both standing.
L. Repeating the berakha; the broken knot; borrowed tefilin (seif 12)
Original text (seif 12)
[יב] אִם מַנִּיחַ תְּפִלִּין כַּמָּה פְּעָמִים בַּיּוֹם, צָרִיךְ לְבָרֵךְ עֲלֵיהֶם בְּכָל פַּעַם. נִשְׁמְטוּ מִמְּקוֹמָם וּמְמַשְׁמֵשׁ בָּהֶם לְהַחֲזִירָן לִמְקוֹמָן, צָרִיךְ לְבָרֵךְ. הַגָּהּ: וְאִם מַחֲזִיר אַחַת מֵהֶם, מְבָרֵךְ כְּמִי שֶׁמַּנִּיחַ תְּפִלָּה אַחַת כִּדְלְקַמָּן סִימָן כ״ו [דִּבְרֵי עַצְמוֹ]. הֱזִיזָם מִמְּקוֹמָם אַדַּעְתָּא לְהַחֲזִירָם מִיָּד, צָרִיךְ לְבָרֵךְ. הַגָּהּ: וְיֵשׁ אוֹמְרִים שֶׁלֹּא לְבָרֵךְ [טוּר סִימָן ח׳], וְהָכִי נָהוּג, וּכְבָר נִתְבָּאֵר לְעֵיל סִימָן ח׳ סְעִיף י״ד. מִי שֶׁמַּנִּיחַ תְּפִלִּין שֶׁל יָד וּבֵרַךְ, וּבִתְחִלַּת הַהִדּוּק נִפְסַק הַקֶּשֶׁר שֶׁל יָד וְהֻצְרַךְ לַעֲשׂוֹת קֶשֶׁר אַחֵר, אָמְנָם לֹא הִסִּיחַ דַּעְתּוֹ, אֵינוֹ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. אִם הֻתַּר שֶׁל יָד קֹדֶם הַנָּחָה שֶׁל רֹאשׁ, מְהַדְּקָן וְאֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ ; אֲבָל אִם הִנִּיחַ שֶׁל רֹאשׁ וְאַחַר כָּךְ הֻתַּר שֶׁל יָד, מְהַדֵּק וּמְבָרֵךְ. מֻתָּר לְבָרֵךְ עַל תְּפִלִּין שְׁאוּלִין, וְלֹא עַל גְּזוּלִין.
[12] If one puts on the תפילין several times in the day, one blesses each time. If they slipped from their place and one handles them (ממשמש) to restore them to their place, one blesses. Glose (Rama): and if one restores one of them, one blesses like one who puts on a single tefilin, as in siman כ״ו. If one moved them from their place intending to restore them at once, one blesses. Glose (Rama): some say not to bless [Tour siman ח׳], and such is the custom, as explained above in siman ח׳ seif י״ד. One who puts on the arm-tefilin and blessed, and at the start of the tightening the arm-knot broke, obliging him to make another knot — provided he did not divert his attention (לא הסיח דעתו) — need not re-bless. If that of the arm came undone before placing the head, he re-tightens it without re-blessing; but if one placed the head and afterward that of the arm came undone, one re-tightens and blesses. It is permitted to bless over borrowed tefilin (שאולין), but not over stolen tefilin (גזולין).
What this seif says:
- Several placings: one who puts on the tefilin several times in the day blesses each time; if they slipped and one restores them, one blesses.
- The broken knot: if the knot comes undone but one did not divert one's attention, one does not re-bless. The case depends on the order (arm undone before / after the head).
- Borrowed / stolen: one blesses over borrowed tefilin (שאולין), not over stolen tefilin (גזולין).
To remember: several placings = several berakhot; without hessah ha-daat, a re-made knot does not require re-blessing; one blesses over borrowed tefilin, never over stolen ones.
M. When to remove the tefilin (seif 13)
Original text (seif 13)
[יג] נָהֲגוּ הָעוֹלָם שֶׁלֹּא לַחֲלֹץ תְּפִלִּין עַד אַחַר קְדֻשַּׁת « וּבָא לְצִיּוֹן ». [וְיֵשׁ מִי שֶׁכָּתַב עַל צַד הַקַּבָּלָה שֶׁלֹּא לַחֲלֹץ תְּפִלִּין עַד שֶׁאָמַר בָּהֶם שָׁלֹשׁ קְדֻשּׁוֹת וְאַרְבַּע קַדִּישִׁים, דְּהַיְנוּ לְאַחַר קְ״י, וְהָכִי נוֹהֲגִים הַמְדַקְדְּקִים] [פְּתַח עֵינַיִם, סֵפֶר הַמּוּסָר פ״ד]. וּבְיוֹם שֶׁיֵּשׁ בּוֹ סֵפֶר תּוֹרָה, נוֹהֲגִים שֶׁלֹּא לְחָלְצָם עַד שֶׁיַּחֲזִירוּ סֵפֶר תּוֹרָה וְיַנִּיחוּהוּ בַּהֵיכָל. הַגָּהּ: וְהַיְנוּ בְּמָקוֹם שֶׁמַּכְנִיסִין הַתּוֹרָה לְאַחַר « וּבָא לְצִיּוֹן גּוֹאֵל », אֲבָל לְפִי מִנְהַג מְדִינוֹת אֵלּוּ שֶׁמַּכְנִיסִים הַתּוֹרָה מִיָּד לְאַחַר הַקְּרִיאָה, אֵין לְחָלְצָם רַק כְּמוֹ בִּשְׁאָר יָמִים [דִּבְרֵי עַצְמוֹ]. וּבְיוֹם רֹאשׁ חֹדֶשׁ חוֹלְצִים אוֹתָם קֹדֶם תְּפִלַּת מוּסָף. הַגָּהּ: וְהוּא הַדִּין בְּחֻלּוֹ שֶׁל מוֹעֵד, וְדַוְקָא בְּמָקוֹם שֶׁאוֹמְרִים בְּמוּסָף קְדֻשַּׁת כֶּתֶר. מִיהוּ נוֹהֲגִים לְסַלְּקָם קֹדֶם מוּסָף בְּכָל מָקוֹם [בֵּית יוֹסֵף].
[13] The custom is not to remove (לחלוץ) the תפילין before the kedoucha of « ובא לציון ». [And there is one who wrote, according to Kabbala, not to remove the tefilin until one has said three kedouchot and four kadichim with them, that is, after « קדושת יוצר »; and thus the scrupulous (המדקדקים) act] [Petaḥ Einayim, Sefer haMoussar ch. פ״ד]. On a day with a Sefer Torah, the custom is not to remove them until the Sefer Torah is returned and set in the היכל (the ark). Glose (Rama): this is where one returns the Torah after « ובא לציון גואל »; but according to the custom of these countries, where one returns the Torah immediately after the reading, one removes them only as usual, like other days. On the day of ראש חודש, one removes them before the תפלת מוסף. Glose (Rama): and likewise on חול המועד, and precisely where one says at Moussaf the « קדושת כתר »; nevertheless the custom is to remove them before Moussaf everywhere [Beit Yossef].
לַחֲלֹץ תְּפִלִּין (laḥalots tefilin) — "to remove the tefilin" — the question of the moment at which one removes the tefilin at the end of the service. The custom: not to remove them before « וּבָא לְצִיּוֹן »; the scrupulous (per Kabbala) wait longer. On days of Torah reading, one waits until the Sefer Torah has been put away. On Rosh Hodech (and 'Hol haMoëd), one removes them before Moussaf, because of the holiness proper to Moussaf.
What this seif says:
- The ordinary moment: do not remove the tefilin before the kedoucha of « ובא לציון »; the scrupulous wait longer (Kabbala).
- Day of Sefer Torah: wait until the Torah is put away — according to the customs of the places (Rama).
- Rosh Hodech / 'Hol haMoëd: one removes them before Moussaf.
To remember: one keeps the tefilin at least until « ובא לציון »; on Rosh Hodech (and 'Hol haMoëd) one removes them before Moussaf. Thus the first siman of the Hilkhot Tefilin closes — from placing to removal.
Practical cases
Case 1 — The order of the morning
Situation: one prepares talit and tefilin for the morning prayer, and wishes to follow the right order.
Conduct: after the talit, one puts on the tefilin — שמעלין בקדש (seif 1); one arranges the bag so as not to encounter the tefilin first (שלא יעבור על המצוה). The zealous one puts on talit katan + tefilin at home (seif 2); but the custom (Rama) is to don the talit gadol first, with its berakha, then the tefilin. If the tefilin are ready and the talit is not, one does not make them wait. The precise details belong to the finer conduct: one refers to the ruling of the Rav.
Case 2 — The arm first, then the head
Situation: one puts on the tefilin and wishes to follow the order and the berakhot.
Conduct: one puts on the arm first (after placing it on the biceps, before tying — seif 8), blessing « לְהָנִיחַ תְּפִלִּין » (kamatz — seif 7), then the head. The Ashkenazi custom (Rama, seif 5 and 9) makes two berakhot — « להניח » on the arm, « על מצות תפילין » on the head — and one adds « בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ ». One does not speak between the two; if a kadich/kedoucha occurs, one listens in silence (seif 10). If one encounters the head first, one מעביר על המצוה and puts on the arm first (seif 6). For the detail of the berakhot according to community, one refers to the ruling of the Rav.
Case 3 — The kavana at the placing
Situation: one would like, beyond the gesture, to put on the tefilin with the kavana the siman requires.
Conduct: seif 5 states it: one places the 4 parashiot — in which are the unity of Hachem and the Exodus — on the arm against the heart and the head against the brain, so as to subjugate to Hachem the heart and the brain (שעבוד הלב והמוח): to submit both what one feels and what one thinks, to remember the Creator and moderate one's pleasures. Keeping this kavana makes the placing not a routine but an act of kingship. For concrete application, one refers to the ruling of the Rav.
Comprehension questions
Check your understanding:
- Why does one put on the tefilin after the talit (seif 1)? What are שמעלין בקדש and שלא יעבור על המצוה?
- What is the kavana at the placing (seif 5)? Explain שעבוד הלב והמוח and the role of the 4 parashiot.
- In what order does one put on the arm and the head, and what does one bless (seif 5)? What does the Rama add (Ashkenazi custom)?
- What does one do if one encounters the head first (seif 6)? What is מעביר על המצוה?
- How does one pronounce « לְהָנִיחַ » (seif 7), and why does that change the meaning?
Going further
If you wish to deepen this siman:
- 📚 Level 2 — Lamdan: for the pilpoul — מעלין בקדש and the order talit/tefilin (מנחות צ״ט); the אין מעבירין על המצות (יומא ל״ג); the כוונת התפילין ושעבוד הלב והמוח (the 4 parashiot, יחוד ה׳ ויציאת מצרים); ברכה אחת או שתים (« להניח » / « על מצות ») — the machloket Rambam/Rosh (מנחות ל״ו) and the מנהג אשכנז/ספרד; and סדר יד ואח״כ ראש
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — the order טלית ותפילין, the deep kavana (שעבוד הלב והמוח), the order יד וראש, the berakhot and the הפסק
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DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן כ״ה · י״ג סעיפים · Level 1 — Introduction
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DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן כ״ה · י״ג סעיפים · Level 1 — Introduction
♥ Support DAAT