The law of the number of lines; and it contains one seif (סעיף אחד): it is customary (נהגו), received from the scribes' tradition, to write in the של יד (the arm-tefillin) שבעה שיטין — seven lines — in each parasha, and in the של ראש (the head-tefillin) ארבעה שיטין — four lines; ואם שינה לא פסל — and if he changed, he did not invalidate. To this number of lines is added a קבלה about the ראשי שיטין (the line-heads), and the limit of the כתב מנומר — not to distort the letters when adjusting the writing.
The 4 levels of study — Siman ל״ה, סעיף אחד
01
Available
רמת המתחיל
Level 1 — Beginner & Intermediate
Vocalized Hebrew text of the seif with a fluent English translation. Pedagogical, uplifting explanation: מנין השיטין — the number of lines of the parshiyot; שבעה שיטין (7 lines) in each parasha of the של יד and ארבעה שיטין (4 lines) in the של ראש; ואם שינה לא פסל (b'dieved valid); the קבלה of the ראשי שיטין and the limit of the כתב מנומר. Practical cases: why the number of lines is a mark of the scribe's careful work, and how this מנהג is a הידור — a referral to the Rav and the scribe.
In-depth pilpul: מנין השיטין ומקורו — מנהג or הלכה למשה מסיני, the kabbalistic foundation (סוד), and why b'dieved כשר; ראשי שיטין וסופי שיטין — the precision allowed (lengthening slightly to align the line-ends) and the limit of the כתב מנומר (referral to יורה דעה סי׳ רע״ג ורע״ה on the ס״ת); דקדוק הסופרים — what is le-chatchila and what does not invalidate. Beit Yossef, Tur, רמב״ם, הרא״ש, ברוך שאמר / ספר התרומה, מגן אברהם, ט״ז, Pri Megadim, Mishna Berura and Beur Halakha, Aroukh haShulchan, Kaf haChaim.
Structured summary for review and memorization: מנין השיטין (ז׳ שיטין ביד, ד׳ שיטין בראש); ואם שינה לא פסל; the קבלה of the ראשי שיטין; and the limit of the כתב מנומר. Conduct le-maaseh in daily life, with a referral to the Rav and the scribe and cf. siman 32, 34 and 36.
The Choulhan Aroukh HaRav of the Admour HaZaken on Orach Chaim siman 35 (two seifim): full text and the force of the psak relative to the Mechaber — מנין השיטין (ז׳ שיטין ביד, ד׳ שיטין בראש), the קבלה of the ראשי שיטין, and the caution against the כתב מנומר (referral to the rules of the ס״ת in יורה דעה). The yesod and the conduct le-maaseh developed from the Rav's actual text. For in-depth study, a referral to a Chabad Rav.
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A מנהג received from the scribes' tradition, transmitted איש מפי איש: a fixed number of lines (שיטין) per parasha, a mark of the scribe's careful work.
שֶׁל יָד — ז׳ שִׁיטִין
seven lines on the arm
In the של יד, whose four parshiyot are written on a single hide, the custom is שבעה שיטין — seven lines — in each parasha.
שֶׁל רֹאשׁ — ד׳ שִׁיטִין
four lines on the head
In the של ראש, whose each parasha occupies a separate slip in its בית, the custom is ארבעה שיטין — four lines — per parasha.
שִׁנָּה — לֹא פָּסַל
b'dieved valid
ואם שינה לא פסל: this number is a matter of מנהג and הידור, not a דין that would invalidate. B'dieved, tefillin of another count remain valid.
רָאשֵׁי שִׁיטִין
the line-heads
A further קבלה concerns the words placed at the head of each line. Scribes today are precise about the number, less about the ראשי שיטין.
כְּתָב מְנֻמָּר
spotted writing
One neither lengthens nor shortens the letters (להאריך/לקצר) to the point that the writing looks מנומר — spotted. Referral to the rules of the ס״ת in יורה דעה.
Structure of the Siman — the single seif
Seif
Subject
Theme
Detail
סעיף א
מנין השיטין
✦ heart of the siman
נהגו: שבעה שיטין in each parasha of the של יד, ארבעה שיטין in each parasha of the של ראש.
סעיף א
שינה לא פסל
b'dieved valid
ואם שינה לא פסל: the number is a matter of מנהג / הידור, not a דין that would invalidate.
סעיף א
ראשי שיטין
scribal tradition
A קבלה about the line-heads; scribes are precise about the number, less about the ראשי שיטין.
סעיף א
כתב מנומר
refinement of the script
Not to lengthen/shorten the letters to the point of a כתב מנומר; referral to the rules of the ס״ת in יורה דעה.
מנין השיטין — the count of lines
Case
Source
Conduct
Central idea
של יד
Mechaber · seif 1
✦ שבעה שיטין
Seven lines in each parasha of the של יד (the four parshiyot on a single hide).
של ראש
Mechaber · seif 1
ארבעה שיטין
Four lines in each parasha of the של ראש (each parasha on a separate slip).
שינה
Mechaber · seif 1
לא פסל
If he changed the number of lines he did not invalidate: b'dieved the tefillin remain valid.
ראשי שיטין / כתב
scribal tradition · nossei kelim
ראשי שיטין / מנומר
קבלה about the line-heads; not to distort the letters (כתב מנומר) — referral to the rules of the ס״ת in יורה דעה.
Frequently asked questions — Siman ל״ה
How many lines are written in each parasha of the tefillin, according to Siman 35?
According to the Choulhan Aroukh, Orach Chaim 35:1, it is customary (מנהג), received from the scribes' tradition, to write שבעה שיטין — seven lines — in each parasha of the של יד (the arm-tefillin, whose four parshiyot are on a single hide), and ארבעה שיטין — four lines — in each parasha of the של ראש (the head-tefillin, whose each parasha is on a separate slip).
What happens if the scribe wrote a different number of lines (שינה), according to Siman 35?
The Mechaber rules: ואם שינה לא פסל — if he changed the number of lines, he did not invalidate. This number is a matter of מנהג and הידור, not a דין that would invalidate; b'dieved the tefillin remain valid. It is the careful work of the scribe that aims for this number le-chatchila.
What are the ראשי שיטין and must one be precise about them, according to Siman 35?
Beyond the number of lines, there is a קבלה (transmitted איש מפי איש) about the ראשי שיטין — the words placed at the head of each line. Scribes today are precise about the number of lines, but less so about the line-heads. It is a scribal הידור, not a condition of validity.
May one lengthen or shorten the letters to align the lines, according to Siman 35?
One must not lengthen (להאריך) nor shorten (לקצר) the letters to the point that the writing looks מנומר — spotted, uneven. The scribe adjusts with measure, without distorting the letters. The Choulhan Aroukh HaRav refers on this point to the rules of the ס״ת (in יורה דעה). For practical conduct, one refers to one's Rav and one's scribe.