✦ ❖ ✦
DAAT · LEVEL 1 — INTRODUCTION
Siman כ״ז · Where and how to place the tefilin (מקום הנחתן ואופן הנחתן)
מקום הנחתן ואופן הנחתן — where the של יד and the של ראש go, and how: the muscle facing the heart (על לבבך), the knot as יו״ד and דל״ת, the חציצה and the straps
סימן כ״ז · י״א סעיפים
מקום הנחתן ואופן הנחתן
🌱 Introductory level · Beginners
✦ ❖ ✦
After learning when and in what order to put on tefilin (simanim 25 and 26), this siman settles the where and the how: the exact placement of the של יד on the left arm and the של ראש on the head, the orientation of the knot and the מעברתא, the ban on חציצה, the case of נזילות and the left-hander (איטר), the strap and the כריכות, the דל״ת knot and the black of the straps. Vocalized Hebrew text, clear translation and practical cases.
Topic: Where and how the tefilin are placed — the arm and the head, the knot, the חציצה, the straps
Source: שולחן ערוך אורח חיים סימן כ״ז · י״א סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
The preceding simanim taught us when to put on tefilin, in what order (arm then head, siman 25), and what to do when one has only one (siman 26). Our siman now descends into the concrete detail of the body: exactly where each tefilin rests, and in what manner. The Torah did not say "on the arm" and "on the head" idly: "וְהָיוּ הַדְּבָרִים … עַל לְבָבֶךָ" — the של יד is tilted toward the heart; "וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ" — the של ראש rests not on the forehead but at the hairline, opposite the space between the eyes. The siman specifies the place (the raised muscle, the fontanelle), the orientation of the knot (the יו״ד toward the heart, the דל״ת outward), the ban on any חציצה (interposition) between the tefilin and the flesh, the length and the turns of the straps, and particular cases — the left-hander, a wound, נזילות. We study here at the level of principle and gesture; for the exact application to one's own body and community, one refers to the ruling of the Rav.
📑 Study outline
A. מקום של יד — the muscle of the left arm, tilted toward the heart (על לבבך); the Rama and the גידם (seif 1)
B. הקשר והמעברתא — the knot (יו״ד) toward the heart, the box outward; the מעברתא toward the shoulder (seifim 2-3)
C. חציצה — nothing may interpose between the tefilin and the flesh; the straps excepted (seif 4)
D. נזילות — one prone to discharges: the של ראש on a thin cap, without a berakha (seif 5)
E. איטר — the left-hander: on which arm does he place (seif 6)
F. מכה — a wound at the placement site: there is room for two (seif 7)
G. רצועה וכריכות — the length of the arm strap and the turns (seif 8)
H. מקום של ראש — from the hairline to the fontanelle (seif 9)
I. הקשר בדל״ת — the knot on the nape, the box between the eyes (seif 10)
J. שחור הרצועות — the black outward, the length and the width (seif 11)
+ Practical cases and comprehension questions
A. The placement of the של יד — the muscle of the left arm (seif 1)
Original text (seif 1)
[א] מְקוֹם הֲנָחָתָן וְאֹפֶן הֲנָחָתָן. וּבוֹ י״א סְעִיפִים. מְקוֹם הֲנָחָתָן שֶׁל יָד בִּזְרוֹעַ שְׂמֹאל בַּבָּשָׂר הַתּוֹפֵחַ שֶׁבָּעֶצֶם שֶׁבֵּין הַקּוֹבְד״וֹ וּבֵית הַשֶּׁחִי, וְיַטֶּה הַתְּפִלָּה מְעַט לְצַד הַגּוּף בְּעִנְיָן שֶׁכְּשֶׁיָּכוֹף זְרוֹעוֹ לְמַטָּה יִהְיוּ כְּנֶגֶד לִבּוֹ, וְנִמְצָא מְקַיֵּם וְהָיוּ הַדְּבָרִים הָאֵלֶּה עַל לְבָבֶךָ. הַגָּה: וְצָרִיךְ לְהָנִיחַ בְּרֹאשׁ הָעֶצֶם הַסָּמוּךְ לַקּוֹבְד״וֹ, אֲבָל לֹא בַּחֲצִי הָעֶצֶם הַסָּמוּךְ לַשֶּׁחִי [סמ״ק]. [גִּדֵּם שֶׁאֵין לוֹ יָד רַק זְרוֹעַ יָנִיחַ בְּלֹא בְּרָכָה] [תּוֹסָפוֹת פֶּרֶק הַקּוֹמֵץ כָּתְבוּ דְּגִדֵּם חַיָּב וּבְאוֹ״ז כָּתַב דְּפָטוּר].
[1] Where and how to place them. It contains י״א סעיפים (eleven paragraphs). The placement of the arm tefilin: on the left arm, on the raised flesh (the biceps muscle) of the bone between the elbow (הקובד״ו) and the armpit (בית השחי). One tilts the box slightly toward the body, so that when the arm is bent downward it comes opposite the heart — thereby fulfilling "and these words… shall be upon your heart" (עַל לְבָבֶךָ). Glose (Rama): one must place it on the half of the bone near the elbow, but not on the half near the armpit [Sma"k]. [An amputee (גידם) who has no hand but only the upper arm places without a berakha.] [The Tossafot (chap. haKometz) write that the amputee is obligated (חייב); the Or Zaroua writes that he is exempt (פטור).]
עַל לְבָבֶךָ (al levavékha) — "upon your heart" — the Torah binds the arm tefilin to the heart: "וְהָיוּ הַדְּבָרִים הָאֵלֶּה … עַל לְבָבֶךָ" (Devarim 6:6). From this, two requirements: it is placed on the left arm (the heart's side) and on the raised flesh of the biceps (בשר התופח), tilted toward the body so that once the arm is bent the box is opposite the heart. This is no ornamental detail: the position is part of the mitsva.
What this seif says:
- Left arm: the של יד goes on the left arm (the heart's side), never the right (except the left-hander, seif 6).
- The muscle: on the raised flesh of the upper bone, between elbow and armpit — not on the forearm, not on the shoulder.
- Tilted toward the heart: oriented toward the body so that when the arm bends it is כנגד הלב (על לבבך).
- Rama: precisely on the half of the bone near the elbow, not near the armpit; the גידם (amputee) places without a berakha (machloket Tossafot / Or Zaroua on חייב or פטור).
Seif 1 in one sentence: the של יד is placed on the biceps of the left arm, on the half near the elbow, tilted toward the heart — to fulfill "עַל לְבָבֶךָ".
B. The knot (יו״ד) and the מעברתא (seifim 2-3)
Original text (seifim 2-3)
[ב] הַמִּנְהָג הַנָּכוֹן שֶׁיְּהֵא הַיּוֹ״ד שֶׁל קֶשֶׁר תְּפִלָּה שֶׁל יָד לְצַד הַלֵּב וְהַתְּפִלָּה עָלָיו לְצַד חוּץ. יֵשׁ לִיזָּהֵר שֶׁלֹּא תָּזוּז יוֹ״ד שֶׁל הַקֶּשֶׁר מֵהַתְּפִלָּה.
[ג] הַמִּנְהָג הַנָּכוֹן לְתַקֵּן שֶׁהַמַּעְבַּרְתָּא שֶׁבָּהּ הָרְצוּעָה עוֹבֶרֶת תְּהֵא מֻנַּחַת לְצַד הַכָּתֵף וְהַקְּצִיצָה לְצַד הַיָּד.
[2] The correct custom: that the יו״ד of the knot of the arm tefilin be toward the heart, and the box above it turned outward. One must take care that the yod of the knot not slip away from the box.
[3] The correct custom is to arrange the מעברתא (the loop through which the strap passes) toward the shoulder, and the קציצה (the box) toward the hand.
[3] The correct custom is to arrange the מעברתא (the loop through which the strap passes) toward the shoulder, and the קציצה (the box) toward the hand.
קֶשֶׁר / מַעְבַּרְתָּא / קְצִיצָה — the parts of the tefilin — the קשר is the knot of the strap (that of the arm has the shape of the letter יו״ד); the מעברתא is the loop, the hollow part through which the strap runs; the קציצה (and the תיתורא at its base) is the square box holding the parchments. The siman fixes their orientation on the body: each part has a "heart side" and an "outer side."
What these seifim say:
- The יו״ד (seif 2): the yod-shaped knot faces toward the heart, the box above it outward; the yod must not slip from the box.
- The מעברתא (seif 3): the strap loop faces toward the shoulder, and the box (קציצה) toward the hand.
To remember: the יו״ד knot toward the heart, the box outward and touching the yod (seif 2); the מעברתא toward the shoulder, the קציצה toward the hand (seif 3). Three letters are traced on the tefilin — שי״ן (head box), דל״ת and יו״ד (the knots) — forming the Name שד״י.
C. No חציצה between the tefilin and the flesh (seif 4)
Original text (seif 4)
[ד] לֹא יְהֵא דָּבָר חוֹצֵץ בֵּין תְּפִלִּין לִבְשָׂרוֹ, לֹא שְׁנָא שֶׁל יָד לֹא שְׁנָא שֶׁל רֹאשׁ. הַגָּה: וְדַוְקָא בִּתְפִלִּין אֲבָל בָּרְצוּעוֹת אֵין לְהַקְפִּיד [רשב״א בִּתְשׁוּבָה סִימָן תתכ״ז].
[4] Nothing may make a חציצה (interposition) between the tefilin and the flesh, whether the של יד or the של ראש. Glose (Rama): and this is precisely for the boxes, but for the straps there is no need to be strict [Rashba, responsum §תתכ״ז].
חֲצִיצָה (ḥatsitsa) — "interposition" — any foreign object interposing between the tefilin box and the skin: matted hair, a bandage, a watch, a residue. The Torah asks that the tefilin rest on the flesh itself — "בין עיניך", "ידכה". An interposed object separates the tefilin from the body and compromises the placement. (The same חציצה governs immersion and other areas.)
What this seif says:
- The principle: no interposition between the tefilin and the flesh, neither for the של יד nor the של ראש.
- Rama: this stringency is on the boxes; for the straps one is not strict [Rashba].
To remember: the box rests on the skin itself — no hair, bandage or watch beneath it; for the straps, the Rama does not require it.
D. One prone to נזילות (seif 5)
Original text (seif 5)
[ה] אָדָם שֶׁהוּא עָלוּל לִנְזִילוֹת, וְאִם יִצְטָרֵךְ לְהָנִיחַ תְּפִלָּה שֶׁל רֹאשׁ עַל בְּשָׂרוֹ לֹא יַנִּיחֵם כְּלָל, יֵשׁ לְהַתִּיר לוֹ לְהָנִיחַ תְּפִלָּה שֶׁל רֹאשׁ עַל הַכּוֹבַע דַּק הַסָּמוּךְ לָרֹאשׁ וִיכַסֵּם מִפְּנֵי הָרוֹאִים. הַגָּה: וְהַמַּנִּיחִים בְּדֶרֶךְ זֶה לֹא יְבָרֵךְ עַל שֶׁל רֹאשׁ, רַק יְבָרֵךְ עַל שֶׁל יָד לְהָנִיחַ [לְדַעַת רשב״א].
[5] One prone to נזילות (discharges), such that were he required to place the head tefilin on his flesh he would not place them at all — one may permit him to place the של ראש on a thin cap close to the head and to cover them, מפני הרואים (because of onlookers). Glose (Rama): and one who places in this manner does not bless over the של ראש; he blesses only "להניח" over the של יד [per the view of the Rashba].
What this seif says:
- The case: one prone to נזילות who, without this arrangement, would not place the של ראש at all.
- The permission: he places the של ראש on a thin cap close to the head and covers it — מפני הרואים (so it not appear a careless placement).
- Rama: placed thus (on an interposition), he does not bless over the של ראש; he blesses only "להניח" over the של יד.
To remember: the thin-cap arrangement is a b'diavad concession so as not to lose the של ראש entirely; since it rests on an interposition, one does not bless over it (Rama).
E. The left-hander (איטר) — on which arm? (seif 6)
Original text (seif 6)
[ו] וְאִטֵּר יַד יְמִינוֹ, אִם עוֹשֶׂה כָּל מְלַאכְתּוֹ בִּשְׂמֹאלוֹ מַנִּיחַ בִּשְׂמֹאלוֹ שֶׁהוּא יָמִין שֶׁל כָּל אָדָם, וְאִם שׁוֹלֵט בִּשְׁתֵּי יָדָיו מַנִּיחַ בִּשְׂמֹאל כָּל אָדָם, וְאִם כּוֹתֵב בִּימִינוֹ וּשְׁאָר כָּל מַעֲשָׂיו עוֹשֶׂה בִּשְׂמֹאלוֹ, אוֹ כּוֹתֵב בִּשְׂמֹאל וּשְׁאָר כָּל מַעֲשָׂיו עוֹשֶׂה בְּיָמִין, יֵשׁ אוֹמְרִים שֶׁיַּנִּיחַ תְּפִלִּין בַּיָּד שֶׁתָּשׁ כֹּחַ דְּבָעֵינַן יָד כֵּהָה, וְיֵשׁ אוֹמְרִים שֶׁהַיָּד שֶׁכּוֹתֵב בָּהּ הִיא חֲשׁוּבָה יָמִין לְעִנְיָן זֶה, וּמַנִּיחַ תְּפִלִּין בַּיָּד שֶׁכְּנֶגְדָּהּ. הַגָּה: [וְהָכִי נָהוּג].
[6] The left-hander (איטר, whose right is his "weak" hand): if he does all his work with his left, he places on his left — which is everyone's "right"; if he is ambidextrous, he places on everyone's left; and if he writes with his right but does everything else with his left, or writes with his left but does everything else with his right — יש אומרים that he places the tefilin on the weaker hand, for we require the "weak hand" (יד כהה); and יש אומרים that the hand with which he writes is considered "right" in this regard, and he places the tefilin on the opposite hand. Glose (Rama): [and such is the custom].
יָד כֵּהָה (yad kéha) — "the weak hand" — the verse writes "וּקְשַׁרְתָּם … עַל יָדֶךָ" with the spelling יָדְכָה, which the gemara (Menaḥot 37a) reads as yad kéha — the weak hand. For the right-hander that is the left; for the left-hander it is his own right. Hence the whole casuistry of the seif: one follows the strength of the hand, or per another view the hand that writes.
What this seif says:
- Complete left-hander: places on his left (= everyone's right), his weak hand.
- Ambidextrous: places on everyone's left.
- Mixed case (writes with one, works with the other): machloket — either the weak hand (יד כהה), or the hand opposite the writing hand.
To remember: the של יד goes on the weak hand (יד כהה). The left-hander thus places on his right; the mixed cases are a machloket — a point where one follows the custom and the ruling of the Rav.
F. A wound at the placement site (seif 7)
Original text (seif 7)
[ז] אַף עַל פִּי שֶׁיֵּשׁ לְאָדָם מַכָּה בִּמְקוֹם הֲנָחַת תְּפִלִּין, יָנִיחַ תְּפִלִּין, כִּי מָקוֹם יֵשׁ בַּזְּרוֹעַ לְהָנִיחַ שְׁתֵּי תְּפִלִּין, כִּי הָעֶצֶם הַסָּמוּךְ לְבֵית הַשֶּׁחִי מֵחֶצְיוֹ עַד הַקּוֹבְד״וֹ הִיא מְקוֹם הֲנָחַת תְּפִלִּין.
[7] Even if one has a wound (מכה) at the place where the tefilin are put on, he still puts on the tefilin, for there is room on the arm to place two tefilin: the bone near the armpit, from its midpoint to the elbow, is entirely a place for placing tefilin.
What this seif says:
- The rule: a wound at the site does not exempt — one puts them on anyway.
- Why: the valid zone (from the midpoint of the upper bone → the elbow) is wide enough for two boxes; one simply shifts to avoid the wound while staying within the מקום.
To remember: the מקום of the של יד is not a point but a span (from the middle of the muscle to the elbow); a wound therefore does not annul the mitsva — one places elsewhere within that span.
G. The arm strap and the כריכות (seif 8)
Original text (seif 8)
[ח] אֹרֶךְ רְצוּעָה שֶׁל יָד כְּדֵי שֶׁתַּקִּיף אֶת הַזְּרוֹעַ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמָּתַח עַל אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אֶצְבָּעוֹ שָׁלֹשׁ כְּרִיכוֹת וְיִקְשֹׁר, וְנוֹהֲגִים הָעוֹלָם לִכְרֹךְ עַל הַזְּרוֹעַ שִׁשָּׁה אוֹ שִׁבְעָה כְּרִיכוֹת. הַגָּה: וְאֵין לִכְרֹךְ הָרְצוּעָה עַל הַתִּתּוֹרָא כְּדֵי לְחַזְּקָהּ עַל הַיָּד [מהרי״ל].
[8] The length of the arm strap: enough to encircle the arm, tie its knot from it, stretch it over the middle finger and wind three turns on the finger and tie; and the world's custom is to wind six or seven turns on the arm. Glose (Rama): one should not wind the strap around the תיתורא (the base of the box) in order to secure it on the hand [Maharil].
כְּרִיכוֹת (krikhot) — "the turns" — the winding of the strap: first its passage around the arm and the knot, then three turns on the middle finger, and the custom to wind six or seven turns on the forearm. The length of the strap is precisely calculated to allow all of this.
What this seif says:
- Length: enough to encircle the arm, tie, and stretch over the middle finger.
- On the finger: three כריכות on the middle finger, then one ties.
- On the arm: the custom is six or seven turns.
- Rama: one does not wind the strap around the תיתורא (base of the box) to steady it on the hand [Maharil].
To remember: after the knot on the arm → 3 turns on the middle finger (plus the custom of 6-7 on the forearm); one does not tighten the strap around the box itself.
H. The placement of the של ראש (seif 9)
Original text (seif 9)
[ט] מְקוֹם הֲנָחַת תְּפִלָּה שֶׁל רֹאשׁ מֵהַתְחָלַת עִקְּרֵי הַשֵּׂעָר מִמִּצְחוֹ עַד סוֹף הַמָּקוֹם שֶׁמּוֹחוֹ שֶׁל תִּינוֹק רוֹפֵס.
[9] The placement of the head tefilin: from the beginning of the hairline, at the forehead, up to the end of the place where an infant's skull is soft (רופס — the fontanelle).
בֵּין עֵינֶיךָ — "between your eyes" — the gemara (Menaḥot 37a) teaches that "between your eyes" does not mean on the forehead, but "בגובה שבראש" — high up, at the hairline, opposite the space between the eyes. The upper limit is the infant's fontanelle (מקום מוחו של תינוק רופס). Placing the box too low (on the forehead) is invalid.
What this seif says:
- Lower limit: the hairline above the forehead — no lower.
- Upper limit: the end of the fontanelle (מוחו של תינוק רופס).
- Between these two limits: this is the valid מקום of the של ראש.
To remember: the של ראש goes above the forehead, at the hairline — never on the forehead itself; a common error that compromises the mitsva.
I. The דל״ת knot, on the nape (seif 10)
Original text (seif 10)
[י] צָרִיךְ שֶׁיִּהְיֶה הַקֶּשֶׁר מֵאֲחוֹרֵי הָרֹאשׁ לְמַעְלָה בָּעֹרֶף, צָרִיךְ לְכַוֵּן הַקְּצִיצָה שֶׁתְּהֵא בָּאֶמְצַע כְּדֵי שֶׁתְּהֵא כְּנֶגֶד בֵּין הָעֵינַיִם, וְגַם הַקֶּשֶׁר יִהְיֶה בָּאֶמְצַע הָעֹרֶף וְלֹא יִטֶּה לְכָאן אוֹ לְכָאן, וְצָרִיךְ שֶׁיְּהֵא הַמָּקוֹם שֶׁבַּקֶּשֶׁר שֶׁנִּרְאֶה כְּעֵין דל״ת לְצַד חוּץ. הַגָּה: וְהוּא הַדִּין בְּקֶשֶׁר שֶׁל יָד צָרִיךְ לִיזָּהֵר שֶׁלֹּא יִתְהַפֵּךְ [מרדכי דַּף צ״ו].
[10] The knot must be at the back of the head, high on the nape (עורף); one must align the box so that it is centered, opposite the space between the eyes (בין העינים); the knot too shall be at the center of the nape, leaning neither this way nor that; and the place in the knot that appears like a דל״ת (dalet) must face outward. Glose (Rama): the same holds for the arm knot — one must take care that it not turn over [Mordekhi, folio צ״ו].
What this seif says:
- The knot: at the back of the head, high on the nape, well centered (neither right nor left).
- The box: centered opposite the space between the eyes.
- The דל״ת: the face of the knot that traces a dalet faces outward.
- Rama: likewise for the arm knot (יו״ד) — that it not turn over.
To remember: knot centered on the nape, box centered between the eyes, the דל״ת outward — the letters שי״ן · דל״ת · יו״ד form the Name שד״י.
J. The black of the straps and their measure (seif 11)
Original text (seif 11)
[יא] צָרִיךְ שֶׁיִּהְיֶה הַשָּׁחוֹר שֶׁבָּרְצוּעוֹת לְצַד חוּץ וְלֹא יִתְהַפְּכוּ, בֵּין בְּשֶׁל יָד בֵּין שֶׁל רֹאשׁ. יְשַׁלְשֵׁל הָרְצוּעוֹת שֶׁיִּהְיוּ תְּלוּיִם לְפָנָיו וְיַגִּיעוּ עַד הַטַּבּוּר אוֹ לְמַעְלָה מִמֶּנּוּ מְעַט. רֹחַב הָרְצוּעוֹת שֶׁל יָד וְשֶׁל רֹאשׁ כְּאֹרֶךְ שְׂעוֹרָה לְפָחוֹת. אִם פִּחֵת מִשִּׁעוּר אֹרֶךְ הָרְצוּעוֹת וְרָחְבָּן, אִם אֵינוֹ מוֹצֵא אֲחֵרוֹת מַנִּיחָן כְּמוֹת שֶׁהֵן עַד שֶׁיִּמְצָא אֲחֵרוֹת כַּשִּׁעוּר. תְּפִלִּין שֶׁל רֹאשׁ טוֹב לִהְיוֹתָם גְּלוּיִם וְנִרְאִים, אֲבָל תַּלְמִיד בִּפְנֵי רַבּוֹ אֵין דֶּרֶךְ אֶרֶץ לְגַלּוֹת תְּפִלִּין בְּפָנָיו. הַגָּה: וּבְשֶׁל יָד אֵין לְהַקְפִּיד אִם הֵם גְּלוּיִם אוֹ מְכֻסִּים [מרדכי שָׁם], וְנִרְאֶה לִי דְּעַכְשָׁו שֶׁאֵין מַנִּיחִים אֶלָּא בִּזְמַן קְרִיאַת שְׁמַע וּתְפִלָּה אֲפִלּוּ תַּלְמִיד בִּפְנֵי רַבּוֹ יָכוֹל לְגַלּוֹת אַף בְּשֶׁל רֹאשׁ, וְכֵן הַמִּנְהָג שֶׁלֹּא לִיזָּהֵר [דִּבְרֵי עַצְמוֹ].
[11] The black of the straps must face outward and they must not turn over, whether the של יד or the של ראש. One lets the straps hang down before him, reaching to the navel (הטבור) or a little above it. The width of the arm and head straps: at least the length of a barley grain (כאורך שעורה). If they fall short of the measure of length or width and one cannot find others, one uses them as they are until finding others of the right measure. It is good for the head tefilin to be uncovered and visible; but a student before his teacher — it is not דרך ארץ to uncover tefilin before him. Glose (Rama): for the של יד one is not particular whether they are uncovered or covered [Mordekhi, ibid.]; and it seems to me that today, when we put on tefilin only at the time of the Shema and the tefila, even a student before his teacher may uncover, including the של ראש — and such is the custom, not to be particular [his own words].
What this seif says:
- Black outward: the black side of the straps faces outward; they must not turn over (yad and rosh).
- Length: hanging in front, down to the navel or a little above.
- Width: at least כאורך שעורה (a barley grain's length); lacking others, one keeps one's own meanwhile.
- Visibility: it is good for the של ראש to be visible; a student before his teacher, once by דרך ארץ, would not uncover it — but today (tefilin only at Shema/tefila) the custom permits uncovering (Rama).
To remember: black outward, straps hanging to the navel, width ≥ a barley grain; the של ראש visible — and nowadays the custom permits a student to uncover it even before his teacher.
Practical cases
Case 1 — Placing the של יד and the של ראש correctly
Situation: one puts on tefilin in the morning and wishes to be sure of the placement.
Conduct: the של יד goes on the biceps of the left arm (the half of the bone near the elbow), tilted toward the body to be opposite the heart — עַל לְבָבֶךָ (seif 1). The של ראש goes above the forehead, at the hairline, box centered opposite the space between the eyes, knot centered on the nape (seifim 9-10). One checks that no חציצה (hair, bandage, watch) interposes beneath the boxes (seif 4). For fine adjustment to one's own build, one refers to the ruling of the Rav.
Case 2 — The left-hander: on which arm?
Situation: one is left-handed, or writes with one hand and works with the other, and does not know on which arm to place.
Conduct: the של יד goes on the weak hand (יד כהה, seif 6). The complete left-hander thus places on his right; the ambidextrous on everyone's left. The mixed cases (writes with one, works with the other) are a machloket (weak hand vs writing hand): precisely a point to decide with the Rav per custom.
Case 3 — The straps: חציצה, black, length
Situation: one notices a turned strap (black inward), a doubtful width, or a wound / bandage beneath the box.
Conduct: the black of the straps must be outward and they must not turn over (seif 11); one straightens as needed. A wound at the site does not exempt: the arm's מקום is wide enough to shift (seif 7). Beneath the boxes, no חציצה (seif 4). For a real doubt — width below the שיעור, an unavoidable bandage, נזילות (seif 5) — the concrete application (to place, to bless or not) belongs to the ruling of the Rav.
Comprehension questions
Check your understanding:
- Where exactly is the של יד placed (seif 1)? What does it mean to tilt it "עַל לְבָבֶךָ"?
- What is the difference between קשר, מעברתא and קציצה, and how are they oriented (seifim 2-3)?
- What is a חציצה? Does it apply to the boxes, the straps, or both (seif 4)?
- On which arm does the left-hander place? What is the יד כהה (seif 6)?
- How high does the של ראש reach and why is it not on the forehead (seif 9)? What do the יו״ד and דל״ת knots trace (seif 10)?
Going further
If you wish to deepen this siman:
- 📚 Level 2 — Lamdan: for the pilpoul — ידכה — יד כהה / השמאל (מנחות ל״ז) and the איטר; the anatomical measures (בשר התופח · כנגד הלב · בין העינים); חציצה בתפילין (yad/rosh vs the straps — Rashba); the יו״ד ודל״ת knot and the Name שד״י; the כריכות והרצועות and the measures
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — מקום של יד (בשר התופח, כנגד הלב), the יו״ד knot, the חציצה, the של ראש (hairline → מוחו של תינוק), the דל״ת knot, the איטר and the כריכות
~ ~ ~ ~ ~
DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן כ״ז · י״א סעיפים · Level 1 — Introduction
♥ Support DAAT
📖Join the khavroutha
DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן כ״ז · י״א סעיפים · Level 1 — Introduction
♥ Support DAAT