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DAAT · LEVEL 1 — INTRODUCTION
Siman ל״ג · The upkeep of the tefilin and the straps (תיקוני התפילין והרצועות)
תיקוני התפילין והרצועות — when damaged leather of the בתים or a torn stitch leaves the tefilin kosher, how the straps must be (טהור, מעובד לשמן, black on the outside), and what to do with a torn strap
סימן ל״ג · ה׳ סעיפים
תיקוני התפילין והרצועות
🌱 Introductory level · Beginners
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What becomes of a tefilin whose leather has worn out? This siman deals with the תיקונים — the upkeep of the בתים and the רצועות: when the damaged leather of two adjacent בתים leaves the tefilin kosher (חדש or ישן, as long as the מושב הבתים holds), when torn stitches invalidate them, from which leather the straps are made (from a pure animal, tanned לשמן, black on the outside — הלכה למשה מסיני — never red), who must blacken them (a Jew, לשמן), and how to deal with a torn strap. Vocalized Hebrew text, fluent English translation and explanations of the five seifim, with a section of practical cases.
Topic: The upkeep of the tefilin and the straps — the leather of the בתים damaged (חדש/ישן), the torn stitches, the leather of the straps, who blackens them, and the torn strap
Source: שולחן ערוך אורח חיים סימן ל״ג · חמשה סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
The previous simanim taught us how the tefilin are made and worn (see siman 32). There remains a very concrete daily question: what becomes of a tefilin whose leather has worn out over time, or whose stitch has torn? Here the Shulchan Aroukh distinguishes the בתים (the compartments) — according to whether they are new (חדשים) or old (ישנים), and according to whether the מושב הבתים (the base) still holds — and the רצועות (the straps), which must come from a pure animal, be tanned לשמן, and be black on the outside by a הלכה למשה מסיני (never red, מפני מראית העין). The siman finally settles who must blacken the straps and what to do with a torn strap. We study here at the level of principle; for the finer conduct — a worn leather, an open stitch, a torn strap — one refers to the sofer and to the ruling of the Rav.
📑 Study outline
A. The leather of the בתים damaged — חדש כשר / ישן פסול as long as the מושב הבתים holds; three → pasoul (seif 1)
B. The torn stitches — according to the Rambam (2 neighbors, 3 even non-adjacent); חדשים/ישנים (seif 2)
C. The leather of the straps — טהור, מעובד לשמן, black on the outside (הלמ״ס), never red (seif 3)
D. Who blackens them — ישראל לשמן; the straps pasoul even בדיעבד if a non-Jew did it (seif 4)
E. The torn strap — what can be repaired and what cannot; שעת הדחק (seif 5)
+ Practical cases and comprehension questions
A. The leather of the בתים damaged — חדש / ישן (seif 1)
Original text (seif 1)
[א] אִם נִתְקַלְקֵל עוֹר שֶׁל שְׁנֵי בָתִּים מִבָּתֵּי הָרֹאשׁ זֶה אֵצֶל זֶה, אִם הַתְּפִלִּין יְשָׁנִים פְּסוּלִים, וְאִם הֵם חֲדָשִׁים כְּשֵׁרִים כָּל זְמַן שֶׁעוֹר מוֹשַׁב הַבָּתִּים קַיָּם. הַגָּה: גַּם הַבָּתִּים צְרִיכִין לִהְיוֹת קַיָּמִים, אֶלָּא שֶׁנִּקְרְעוּ קְצָת [ב״י]. וְיֵשׁ אוֹמְרִים לְהֵפֶךְ, בִּישָׁנִים כְּשֵׁרִים וּבַחֲדָשִׁים פְּסוּלִים [רַשִׁ״י וְהָרֹא״שׁ], וְנִרְאֶה לִי דְּיֵשׁ לְהַחְמִיר לִפְסֹל בִּשְׁנֵיהֶם. וְאֵלּוּ הֵם חֲדָשִׁים: כָּל זְמַן שֶׁאִם הָיוּ מוֹשְׁכִים אוֹתוֹ בָּרְצוּעוֹת הַבַּיִת מִתְפַּשֵּׁט וְנִפְתָּח נִקְרָא חָדָשׁ, וְאִם אֵינוֹ נִפְתָּח נִקְרָא יָשָׁן. וְאִם נִתְקַלְקְלוּ שְׁנַיִם זֶה שֶׁלֹּא כְּנֶגֶד זֶה, רִאשׁוֹן וּשְׁלִישִׁי, כְּשֵׁרִים אֲפִלּוּ הֵם יְשָׁנִים. וְאִם נִתְקַלְקְלוּ שְׁלֹשָׁה בָתִּים בְּכָל עִנְיָן פְּסוּלִים.
[1] If the leather of two בתים (compartments) of the head-tefilin, one next to the other, has been damaged: if the tefilin are old (ישנים), they are pesoulim; and if they are new (חדשים), they remain kosher as long as the leather of the base of the בתים (מושב הבתים) remains intact. Rama: the בתים themselves must also remain intact, only slightly torn [Beit Yossef]. And some say the opposite — for the old, kosher, and for the new, pesoulim [Rachi and Rosh]; and it seems to me that one must be stringent and invalidate in both cases. And this is what is called “new”: as long as, if one pulled the בית by the straps, it stretches and opens, one calls it new; and if it does not open, one calls it old. And if two were damaged not one opposite the other — the first and the third — they are kosher even if they are old. And if three בתים were damaged, in every case they are pesoulim.
מוֹשַׁב הַבָּתִּים — “the base of the בתים” — the head-tefilin has four בתים (compartments), set upon a leather base: the מושב (the base, the seat) on which they stand. The question of the seif is: if the wall of two compartments is damaged, does the tefilin remain valid? The answer depends on two things — that the base (מושב הבתים) still holds, and that the tefilin be חדשים or ישנים.
חָדָשׁ / יָשָׁן — “new” / “old” — the Mehaber gives the criterion: one pulls the בית by the straps; if it stretches and opens (מתפשט ונפתח), the leather is still supple — one calls it new (חדש); if it does not open — the leather has hardened — one calls it old (ישן). According to the Mehaber, the new remains kosher (as long as the base holds) and the old is pasoul; the Rama brings the opposite view (Rachi and Rosh) and concludes that one must be stringent in both cases.
What this seif says:
- Two adjacent בתים damaged: old → pasoul; new → kosher as long as the מושב הבתים holds (view of the Mehaber).
- Rama: the opposite view (Rachi/Rosh) — one is stringent in both cases (להחמיר).
- Two non-adjacent: the 1st and the 3rd damaged → kosher even if old.
- Three בתים damaged: pasoul in every case.
The seif in one sentence: two adjacent בתים damaged — old pasoul, new kosher as long as the base holds (and the Rama is stringent both ways); two non-adjacent remain kosher even if old; three בתים damaged → pasoul.
B. The torn stitches — according to the Rambam (seif 2)
Original text (seif 2)
[ב] אִם נִפְסְקוּ תְּפִירוֹת הַתְּפִלִּין, לְהָרַמְבַּ״ם אִם הָיוּ שְׁתֵּי הַתְּפִירוֹת זוֹ בְּצַד זוֹ, אוֹ שֶׁנִּפְסְקוּ שָׁלֹשׁ תְּפִירוֹת אֲפִלּוּ זוֹ שֶׁלֹּא כְּנֶגֶד זוֹ, הֲרֵי אֵלּוּ פְּסוּלִים. בַּמֶּה דְּבָרִים אֲמוּרִים בִּישָׁנִים, אֲבָל בַּחֲדָשִׁים כָּל זְמַן שֶׁעוֹר מוֹשַׁב הַבָּתִּים קַיָּם כְּשֵׁרִים. וְאֵלּוּ הֵם חֲדָשִׁים: כֹּל שֶׁאוֹחֲזִין מִקְצָת הָעוֹר שֶׁנִּקְרַע, תְּפָרוֹ וְתוֹלִין בּוֹ הַתְּפִלִּין וְהוּא חָזָק וְאֵינוֹ נִפְסָק; וְאִם אֵין רָאוּי לִתְלוֹת בּוֹ אֶלָּא הוּא נִפְסָק, הֲרֵי אֵלּוּ יְשָׁנִים. הַגָּה: וְיֵשׁ אוֹמְרִים דְּבַחֲדָשִׁים פְּסוּלִים וּבִישָׁנִים כְּשֵׁרִים [רַשִׁ״י וְהַטּוּר וְהָרֹא״שׁ], וְטוֹב לָחוּשׁ לִשְׁתֵּי הַסְּבָרוֹת כַּנִּזְכָּר לְעֵיל.
[2] If the stitches of the tefilin have torn — according to the Rambam, if two stitches were one next to the other, or if three stitches have torn even not one opposite the other, they are pesoulim. In what cases does this apply? For the old (ישנים); but for the new (חדשים), as long as the leather of the base of the בתים (מושב הבתים) remains intact, they are kosher. And this is what is called “new”: all where one takes hold of the part of the leather that tore, sews it and suspends the tefilin from it, and it is strong and does not tear; but if it is not fit to suspend from it and it tears, they are “old.” Rama: and some say that for the new they are pesoulim and for the old kosher [Rachi, the Tour and Rosh]; and it is good to take account of both views, as mentioned above.
תְּפִירוֹת — “the stitches” — the בתים of the tefilin are sewn around their base (the מושב) by regulation stitches. If stitches tear, the compartment may cease to be “closed” as it must be. According to the Rambam, two adjacent stitches torn, or three (even non-adjacent), render the tefilin pasoul — but, here too, only for the ישנים; for the חדשים, as long as the base (מושב הבתים) holds, they remain kosher.
חָדָשׁ / יָשָׁן (for the stitches) — a different criterion — here “new” is not measured as in seif 1: new is the leather from which one can take hold of the torn part, sew it and suspend the tefilin from it, without it giving way; old is the leather too fragile to bear this. As in seif 1, the Rama brings the opposite view (Rachi, Tour, Rosh) and concludes that it is good to take account of both views (לחוש לשתי הסברות).
What this seif says:
- According to the Rambam: 2 adjacent stitches torn, or 3 (even non-adjacent) → pasoul.
- בד״א בישנים: this holds only for the old; the new remain kosher as long as the מושב הבתים holds.
- Criterion of the new: the torn leather one can sew and from which one suspends the tefilin without it giving way.
- Rama: the opposite view (Rachi/Tour/Rosh) — it is good to take account of both.
The seif in one sentence: torn stitches (2 adjacent or 3, according to the Rambam) invalidate old tefilin, but not new ones as long as the base holds — and one takes account of both views, as in seif 1.
C. The leather of the straps — טהור, מעובד לשמן, black on the outside (seif 3)
Original text (seif 3)
[ג] עוֹר הָרְצוּעוֹת צָרִיךְ שֶׁיִּהְיֶה מֵעוֹר בְּהֵמָה חַיָּה וְעוֹף הַטְּהוֹרִים, וְצָרִיךְ שֶׁיִּהְיֶה מְעֻבָּד לִשְׁמוֹ. רְצוּעוֹת בֵּין מֵעוֹר בֵּין מִקְּלָף כְּשֵׁרוֹת. הֲלָכָה לְמֹשֶׁה מִסִּינַי שֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת מִבַּחוּץ, אֲבָל מִצַּד פְּנִים יַעֲשֶׂה מֵאֵיזֶה צֶבַע שֶׁיִּרְצֶה, חוּץ מֵאָדֹם שֶׁמָּא יֹאמְרוּ שֶׁמִּדַּם חֲטָטָיו נִצְבְּעוּ וְהֶאְדִּימוּ.
[3] The leather of the straps must come from the leather of a domestic animal, a wild beast or a bird that are pure (טהורים), and it must be tanned לשמו (for the sake of the mitsva). The straps, whether of leather (עור) or of קלף, are kosher. It is a הלכה למשה מסיני that the straps be black on the outside; but on the inner side, one may make whatever color one wishes — except red, lest it be said that they were dyed by the blood of his sores and turned red.
מֵעוֹר טָהוֹר · מְעֻבָּד לִשְׁמוֹ — “from a pure animal · tanned לשמו” — like the בתים and the parchments, the leather of the straps must come from a pure species (בהמה, חיה or עוף טהורים) and be tanned for the sake of the mitsva (לשמו). It is not a mere lace: it is a part of the mitsva of tefilin, with its conditions of material and intention.
שְׁחוֹרוֹת מִבַּחוּץ — “black on the outside,” and the prohibition of red — that the straps be black on the outside is a הלכה למשה מסיני (a law transmitted to Moché at Sinai). On the inside (the face that is not seen), any color is permitted — except red: on account of מראית העין (“what the eye sees”), one might think the strap was reddened by the blood of his sores, which would dishonor the mitsva.
What this seif says:
- Pure leather: from an animal, a beast or a bird that are pure (טהורים).
- Tanned לשמו: for the sake of the mitsva — of עור or of קלף, both are kosher.
- Black on the outside: by הלכה למשה מסיני.
- Never red: on the inside any color except red (מראית העין — “the blood of his sores”).
The seif in one sentence: the straps are of a pure leather, tanned לשמו, and black on the outside (הלכה למשה מסיני); on the inside, any color except red.
D. Who must blacken the straps — ישראל לשמן (seif 4)
Original text (seif 4)
[ד] טוֹב שֶׁיַּשְׁחִירֵם יִשְׂרָאֵל לִשְׁמָן וְלֹא עַכּוּ״ם. הַגָּה: וּמִיהוּ בְּדִיעֲבַד כָּשֵׁר אִם הִשְׁחִיר עוֹר הַבָּתִּים, אֲבָל הָרְצוּעוֹת אֲפִלּוּ בְּדִיעֲבַד פָּסוּל [מָצָא כָתוּב].
[4] It is good that a Jew blacken them לשמן (for the sake of the mitsva), and not a non-Jew. Rama: however, בדיעבד (after the fact) it is kosher if a non-Jew blackened the leather of the בתים; but the straps — even בדיעבד — are pesoulot [“he found written”].
לִשְׁמָן · בְּדִיעֲבַד — “for the sake of the mitsva” · “after the fact” — blackening the straps is part of the mitsva; it is therefore good that a Jew do it לשמן (with the intention of the mitsva), and not a non-Jew (who cannot have that intention). The Rama distinguishes: for the leather of the בתים, blackening by a non-Jew is tolerated בדיעבד; but for the straps, it remains pasoul even בדיעבד — the condition there is stricter.
What this seif says:
- לכתחילה: it is good that a Jew blacken the straps לשמן, not a non-Jew.
- בדיעבד for the בתים: if a non-Jew blackened the leather of the בתים → kosher after the fact (Rama).
- בדיעבד for the straps: even after the fact → pasoul.
The seif in one sentence: it is a Jew who must blacken the straps לשמן; blackening by a non-Jew is tolerated בדיעבד for the בתים, but invalid, even בדיעבד, for the straps.
E. The torn strap — תפירה / קשירה, שעת הדחק (seif 5)
Original text (seif 5)
[ה] אִם נִפְסְקָה הָרְצוּעָה, יֵשׁ מַתִּירִים לִתְפֹּר מִצַּד פְּנִים. וְיֵשׁ אוֹמְרִים: מַה שֶּׁמַּקִּיף מִמֶּנָּה הָרֹאשׁ, וּבְשֶׁל יָד כְּדֵי שֶׁתַּקִּיף הַזְּרוֹעַ לִקְשֹׁר הַתְּפִלָּה עִם הַזְּרוֹעַ וּכְדֵי שֶׁתִּמָּתַח עַד אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אוֹתוֹ אֶצְבַּע שָׁלֹשׁ כְּרִיכוֹת — אֵין לָהֶם תַּקָּנָה לֹא בִּקְשִׁירָה וְלֹא בִּתְפִירָה. וְכָל יִתְרוֹן הָאֹרֶךְ שֶׁהוּא בִּשְׁבִיל שֶׁכּוֹרֵךְ הָרְצוּעָה כַּמָּה פְעָמִים סְבִיב הַזְּרוֹעַ, וּבְשֶׁל רֹאשׁ מַה שֶּׁתָּלוּי מִמֶּנָּה — אֵין הַתְּפִירָה וְהַקְּשִׁירָה פּוֹסְלִים בָּהּ. וּבִשְׁעַת הַדְּחָק יֵשׁ לִסְמֹךְ עַל הַמַּתִּירִים כְּדֵי שֶׁלֹּא יִתְבַּטֵּל מִמִּצְוַת תְּפִלִּין.
[5] If the strap has torn: some permit sewing it on the inner side. And others say: the part that goes around the head — and, for the arm-strap, what is needed to go around the arm in order to bind the tefilin to the arm, and so that it stretches to the middle finger and one winds three turns of it around that finger — for those parts there is no repair, neither by a knot nor by a stitch. But all the surplus of length, that which serves to wind the strap several times around the arm, and, for the head one, what hangs from it — the stitch and the knot do not invalidate it. And in שעת הדחק (a moment of constraint), there is room to rely on those who permit, so as not to miss the mitsva of tefilin.
מַה שֶּׁמַּקִּיף · יִתְרוֹן הָאֹרֶךְ — “the part that goes around” · “the surplus of length” — the strap divides into two zones. The essential zone — what goes around the head, and on the arm what goes around it up to the three turns around the middle finger — has no repair (neither stitch nor knot): there, a torn strap remains unusable. By contrast, the surplus — the additional turns around the arm, and what hangs from the head-tefilin — may be sewn or knotted without that invalidating it.
שְׁעַת הַדְּחָק — “a moment of constraint” — when one has no other strap and would risk missing the mitsva of tefilin entirely, one may rely on the lenient views (those who permit sewing) — better that than remaining without tefilin. This is not the ordinary conduct, but a permission proper to constraint.
What this seif says:
- יש מתירים: some permit sewing the torn strap on the inner side.
- Essential zone: what goes around the head, and on the arm up to the three turns of the middle finger — no repair (neither knot nor stitch).
- The surplus: the turns around the arm and what hangs from the head — stitch/knot do not invalidate it.
- שעת הדחק: one relies on the lenient so as not to miss the mitsva.
The seif in one sentence: a torn strap has no repair in its essential part (what goes around the head, and the arm up to the three turns), but it does in the surplus; and in שעת הדחק one relies on those who permit sewing, so as not to miss the mitsva.
Practical cases
Case 1 — The leather of the בתים has worn out or been damaged
Situation: over time, the leather of the בתים of the head-tefilin has worn out or been slightly damaged. Are the tefilin still kosher?
Conduct: it all depends on how many compartments are affected, whether they are adjacent, and whether the leather is new or old (seif 1), and on the state of the stitches (seif 2) — as long as the מושב הבתים holds. These distinctions are fine: as soon as a leather wears out or a stitch opens, one brings the tefilin to a sofer for checking, and for the ruling one refers to the Rav.
Case 2 — The straps: black on the outside, never red
Situation: one wants to replace or to have the straps of one’s tefilin blackened. What to watch for?
Conduct: the straps must be of a pure leather, tanned לשמן, and black on the outside (הלכה למשה מסיני) — never red (seif 3). It is good that a Jew blacken them לשמן; blackening by a non-Jew renders the straps pasoul even בדיעבד (seif 4). One therefore has this work done by a competent sofer.
Case 3 — A torn strap
Situation: a strap has torn. May one sew it back and continue to use it?
Conduct: it depends on where the tear is: the essential part (what goes around the head, and on the arm up to the three turns of the middle finger) has no repair; the surplus may be sewn or knotted without harm (seif 5). In שעת הדחק, so as not to miss the mitsva, one may rely on those who permit sewing. To know precisely where the limit lies and how to act, one refers to the ruling of the Rav.
Comprehension questions
Check your understanding:
- What is the מושב הבתים, and why is its state decisive? How does one distinguish a חדש leather from an ישן one?
- Two adjacent בתים damaged, two non-adjacent, three בתים: what is the rule in each case (seif 1)?
- According to the Rambam, how many torn stitches invalidate, and to which tefilin does this apply (seif 2)?
- From which leather are the straps made? Why must they be black on the outside and never red?
- Why is it better that a Jew blacken the straps לשמן? What is the difference between the בתים and the straps בדיעבד?
- In a torn strap, which part has no repair and which one does? What does שעת הדחק permit?
Going further
If you wish to deepen this siman:
📖Join the khavroutha
- 📚 Level 2 — Lamdan: for the pilpoul — בָּתִּים שֶׁנִּתְקַלְקְלוּ — חָדָשׁ / יָשָׁן and the machloket (Beit Yossef against Rachi/Rosh); נִפְסְקוּ הַתְּפִירוֹת — שיטת הרמב״ם; עוֹר הָרְצוּעוֹת — טָהוֹר וּמְעֻבָּד לִשְׁמָן and שְׁחוֹרוֹת מִבַּחוּץ — הֲלָכָה לְמֹשֶׁה מִסִּינַי (מנחות ל״ה); רְצוּעָה שֶׁנִּפְסְקָה — שְׁעַת הַדְּחָק
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — the leather of the בתים damaged, the stitches, the leather and the blackening of the straps (ישראל לשמן), and the torn strap