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DAAT · LEVEL 1 — INTRODUCTION
Siman ל״ח · Who is obligated in tefilin and who is exempt (מי הם החייבין בתפילין והפטורים)
מי הם החייבין בתפילין והפטורים — the one ill in the intestines and the sufferer, women and slaves (מ״ע שהזמן גרמא), the mourner and ט׳ באב, the חתן and the people of the ḥoupa, the sofrim and the principle העוסק במצווה, מנודה ומצורע
סימן ל״ח · י״ג סעיפים
מי הם החייבין בתפילין והפטורים
🌱 Introductory level · Beginners
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Having taught when one wears the tefilin (siman 37), the Shulchan Aroukh specifies here who is obligated and who is exempt. Two grounds of exemption: the גוף נקי and the settled mind lacking in the one ill in the intestines, the sufferer and the מצטער (seifim 1-2, 9); and the principle העוסק במצווה פטור מן המצווה for the sofrim, the Torah reader and the חתן (seifim 7-8, 10). Apart: women and slaves exempt as מצות עשה שהזמן גרמא (seif 3), the mourner on the 1st day (seif 5), ט׳ באב when one is obligated (seif 6), and מנודה ומצורע who are forbidden (seif 13). Vocalized Hebrew text, English translation and explanations of the י״ג סעיפים, with practical cases.
Topic: Who is obligated in tefilin and who is exempt — the sick, the sufferer, women, the mourner, ט׳ באב, the חתן, sofrim (העוסק במצווה), מנודה ומצורע
Source: שולחן ערוך אורח חיים סימן ל״ח · שלשה עשר סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
The previous siman fixed the time of the mitsva and its gravity. It remains to know who wears it and who is momentarily exempt. The Shulchan Aroukh distinguishes two logics: one whose body or mind cannot hold the tefilin in purity (the sick, the sufferer), and one who is already occupied with another mitsva (a sofer, a reader, a חתן). Added to these are particular rules — women and slaves, the mourner, ט׳ באב, priority over the mezuza, מנודה ומצורע. We study here at the level of principle; any practical application refers to the Rav.
📑 Study outline
A. The sick and the clean body — חולה מעיים, שאר חולה, and the גוף נקי / הפחה (seifim 1-2)
B. Women, slaves and thoughts — מ״ע שהזמן גרמא (Mehaber / Rama) and the הרהור (seifim 3-4)
C. Mourner, ט׳ באב, חתן — the mourner on day 1, the 9th of av, the חתן ובני חופה (seifim 5-7)
D. The one occupied with a mitsva — sofrim (העוסק במצווה), מצטער, the Torah reader (seifim 8-10)
E. Before the master · priority · מנודה ומצורע — חליצה, תפילין קודם למזוזה, מנודה ומצורע (seifim 11-13)
+ Practical cases and comprehension questions
A. The sick and the clean body (seifim 1-2)
Original text (seif 1)
[א] חוֹלֵה מֵעַיִם פָּטוּר מִתְּפִלִּין. הַגָּה: אֲפִלּוּ אֵין לוֹ צַעַר. אֲבָל שְׁאָר חוֹלֶה, אִם מִצְטַעֵר בְּחָלְיוֹ וְאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו — פָּטוּר, וְאִם לָאו — חַיָּב.
[1] One ill in the intestines (חולה מעיים) is exempt from tefilin. Rama: even if he has no pain. But another sick person — if he suffers from his illness and his mind is not settled (דעתו מיושבת) — is exempt; if not, he is obligated.
חוֹלֵה מֵעַיִם · גּוּף נָקִי — the tefilin require a clean body (siman 37). One ill in the intestines cannot guarantee this cleanliness of the body; he is therefore exempt always, even without pain. The שאר חולה (other sick person) has a clean body: his only difficulty is the settled mind — hence the rule: exempt only if he suffers to the point of not having a settled mind.
Original text (seif 2)
[ב] מִי שֶׁבָּרִי לוֹ שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל בְּלֹא הֲפָחָה, מוּטָב שֶׁיַּעֲבֹר זְמַן הַתְּפִלָּה מִמַּה שֶּׁיִּתְפַּלֵּל בְּלֹא גּוּף נָקִי (וְעַיֵּן לְעֵיל סִימָן פ׳). וְאִם יִרְאֶה לוֹ שֶׁיּוּכַל לְהַעֲמִיד עַצְמוֹ בְּגוּף נָקִי בִּשְׁעַת קְרִיאַת שְׁמַע, יַנִּיחַ תְּפִלִּין בֵּין אַהֲבָה לִקְרִיאַת שְׁמַע וִיבָרֵךְ.
[2] One who is certain he cannot pray without breaking wind (הפחה): better that the time of prayer pass than that he pray without a clean body (see siman פ׳). But if it seems to him that he can keep himself in גוף נקי during the ק״ש, he puts on the tefilin between אהבה and the ק״ש and recites the berakha.
What these seifim say:
- חולה מעיים: exempt always (a body that cannot stay clean), even without צער.
- שאר חולה: exempt only if the suffering removes the settled mind; otherwise obligated.
- הפחה: one who cannot pray without breaking wind lets the time pass rather than wear the tefilin without a clean body; if he can hold for a moment for the ק״ש, he wears them then and blesses.
B. Women, slaves and thoughts (seifim 3-4)
Original text (seif 3)
[ג] נָשִׁים וַעֲבָדִים פְּטוּרִים מִתְּפִלִּין, מִפְּנֵי שֶׁהוּא מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא. הַגָּה: וְאִם הַנָּשִׁים רוֹצִים לְהַחְמִיר עַל עַצְמָן — מוֹחִין בְּיָדָם.
[3] Women and slaves are exempt from tefilin, because it is a positive mitsva bound to time (מצות עשה שהזמן גרמא). Rama: and if the women wish to be stringent, one prevents them (מוחין בידן).
מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא — a positive mitsva bound to time (tefilin are not worn on Chabbat or Yom Tov); women are exempt. For the Mehaber (and the כל בו), if they wish to wear them out of stringency, one prevents them — for the tefilin require a גוף נקי which they do not guard as they should. (Unlike other time-bound mitsvot, where the custom lets women perform and bless.)
Original text (seif 4)
[ד] הַמֵּנִיחַ תְּפִלִּין צָרִיךְ לִזָּהֵר מֵהִרְהוּר תַּאֲוַת אִשָּׁה. הַגָּה: וְאִם אִי אֶפְשָׁר לוֹ בְּלֹא הִרְהוּרִים — מוּטָב שֶׁלֹּא לַהֲנִיחָם.
[4] One who wears the tefilin must guard against thoughts of desire. Rama: and if it is impossible for him without such thoughts, better not to wear them.
To remember: women and slaves are exempt (מ״ע שהזמן גרמא); the Mehaber prevents women from wearing the tefilin, because of the גוף נקי. And every man who wears them must keep his thought pure.
C. Mourner, ט׳ באב and חתן (seifim 5-7)
Original text (seifim 5-7)
[ה] אָבֵל בְּיוֹם רִאשׁוֹן אָסוּר לְהָנִיחַ תְּפִלִּין, מִכָּאן וְאֵילָךְ חַיָּב, אֲפִלּוּ בָּאוּ פָּנִים חֲדָשׁוֹת.
[ו] בְּתִשְׁעָה בְּאָב חַיָּבִין בִּתְפִלִּין (וְעַיֵּן לְעֵיל סִימָן תקנ״ה).
[ז] חָתָן וְשׁוֹשְׁבִינָיו (פֵּרוּשׁ רֵעָיו הַשְּׂמֵחִים עִמּוֹ) וְכָל בְּנֵי חֻפָּה, פְּטוּרִין מִשּׁוּם דִּשְׁכִיחַ שִׁכְרוּת וְקַלּוּת רֹאשׁ.
[5] The mourner (אבל), on the first day, it is forbidden to wear the tefilin; from then on he is obligated, even if new faces (פנים חדשות) arrive.
[6] On the 9th of av (ט׳ באב) one is obligated in tefilin (see siman תקנ״ה).
[7] The חתן, his companions (his friends who rejoice with him) and all the people of the ḥoupa are exempt, because drunkenness and levity (שכרות וקלות ראש) are frequent there.
[6] On the 9th of av (ט׳ באב) one is obligated in tefilin (see siman תקנ״ה).
[7] The חתן, his companions (his friends who rejoice with him) and all the people of the ḥoupa are exempt, because drunkenness and levity (שכרות וקלות ראש) are frequent there.
אָבֵל בְּיוֹם רִאשׁוֹן — the tefilin are called פאר (adornment), and one does not place an adornment on the mourner on the day of his sharpest grief; hence the prohibition on the 1st day. From the next day he is obligated. ט׳ באב, an ancient and collective mourning, is not under this prohibition: one is obligated in tefilin (the custom being to wear them at מנחה).
What these seifim say:
- אבל: forbidden on the 1st day (the tefilin are a פאר); obligated from the 2nd day.
- ט׳ באב: obligated in tefilin (custom to wear them at מנחה, siman תקנ״ה).
- חתן ובני חופה: exempt, since שכרות and קלות ראש are frequent.
D. The one occupied with a mitsva, the sufferer, the reader (seifim 8-10)
Original text (seif 8)
[ח] כּוֹתְבֵי תְּפִלִּין וּמְזוּזוֹת, הֵם וְתַגָּרֵיהֶם וְתַגָּרֵי תַגָּרֵיהֶם, וְכָל הָעוֹסְקִים בִּמְלֶאכֶת שָׁמַיִם — פְּטוּרִין מֵהֲנָחַת תְּפִלִּין כָּל הַיּוֹם, זוּלַת בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה. הַגָּה: וְאִם הָיוּ צְרִיכִים לַעֲשׂוֹת מְלַאכְתָּן בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה, אָז פְּטוּרִין מִקְּרִיאַת שְׁמַע וּמִתְּפִלָּה וּמִתְּפִלִּין, דְּכָל הָעוֹסֵק בְּמִצְוָה פָּטוּר מִמִּצְוָה אַחֶרֶת אִם צָרִיךְ לִטְרֹחַ אַחַר הָאַחֶרֶת. אֲבָל אִם יָכוֹל לַעֲשׂוֹת שְׁתֵּיהֶן כְּאַחַת בְּלֹא טֹרַח — יַעֲשֶׂה שְׁתֵּיהֶן.
[8] The scribes of tefilin and mezuzot, they, their merchants and the merchants of their merchants, and all who are occupied with the work of Heaven (מלאכת שמים), are exempt from wearing the tefilin all day, except at the time of ק״ש ותפלה. Rama: and if they needed to do their work at the time of ק״ש ותפלה, they are then exempt from ק״ש, from תפלה and from tefilin, for one occupied with a mitsva is exempt from another if he must take trouble (טורח) for it; but if he can do both together without trouble, he does both.
הָעוֹסֵק בְּמִצְוָה פָּטוּר מִן הַמִּצְוָה — one already engaged in a mitsva is exempt from another. The sofrim and their merchants are עוסקים במלאכת שמים: exempt from tefilin all day (except ק״ש ותפלה). The limit is the טורח: if one must take trouble for the other mitsva, one is exempt; if both can be done together without trouble, one does both.
Original text (seifim 9-10)
[ט] מִצְטַעֵר, וּמִי שֶׁאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו וּנְכוֹנָה — פָּטוּר, מִפְּנֵי שֶׁאָסוּר לְהַסִּיחַ דַּעְתּוֹ מֵהֶם.
[י] הַקּוֹרֵא בַּתּוֹרָה פָּטוּר מֵהֲנָחַת תְּפִלִּין כָּל הַיּוֹם, זוּלַת בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה.
[9] One who suffers (מצטער) and one whose mind is not settled and steady is exempt, because it is forbidden to turn his mind away from them (להסיח דעתו).
[10] One who reads in the Torah is exempt from wearing the tefilin all day, except at the time of ק״ש ותפלה.
[10] One who reads in the Torah is exempt from wearing the tefilin all day, except at the time of ק״ש ותפלה.
To remember: the sofrim and the Torah reader are exempt as עוסקים במצווה; the מצטער by turning-away of the mind. All remain obligated at the ק״ש ותפלה — except the sofer whose interruption would require a טורח.
E. Before the master · priority · מנודה ומצורע (seifim 11-13)
Original text (seifim 11-13)
[י״א] לֹא יַחֲלֹץ תְּפִלִּין בִּפְנֵי רַבּוֹ, אֶלָּא יִפְנֶה לְצַד אַחֵר מִפְּנֵי אֵימָתוֹ וְיַחֲלֹץ שֶׁלֹּא בְּפָנָיו.
[י״ב] הָיָה צָרִיךְ לִתְפִלִּין וּמְזוּזָה וְאֵין יָדוֹ מַשֶּׂגֶת לִקְנוֹת שְׁנֵיהֶם — תְּפִלִּין קוֹדְמִים.
[י״ג] מְנֻדֶּה וּמְצֹרָע אֲסוּרִים לְהָנִיחַ תְּפִלִּין.
[11] One should not remove the tefilin before his master, but should turn to another side out of awe of him (אימתו) and remove them out of his sight.
[12] One who needed tefilin and a mezuza and whose hand does not reach to buy both — the tefilin take priority.
[13] The מנודה (one under the ban) and the מצורע are forbidden to wear the tefilin.
[12] One who needed tefilin and a mezuza and whose hand does not reach to buy both — the tefilin take priority.
[13] The מנודה (one under the ban) and the מצורע are forbidden to wear the tefilin.
תְּפִלִּין קוֹדְמִין לִמְזוּזָה — if he cannot buy both, the tefilin come before the mezuza, for they are an obligation of the body (חובת הגוף), while the mezuza is an obligation of the house. Before his master, one does not uncover the head by removing the tefilin: out of respect (אימת רבו) one turns aside. מנודה ומצורע are forbidden tefilin.
Practical cases
Case 1 — A sick person or one who suffers
Situation: a sick person or one who suffers asks whether to wear the tefilin.
Conduct: the one ill in the intestines is exempt always, even without pain, for his body cannot stay clean (seif 1). Another sick person is exempt only if the suffering removes his settled mind; if his mind remains settled, he is obligated. When in doubt about his condition, one asks the Rav.
Case 2 — May a woman wear the tefilin?
Situation: a woman wishes, out of fervor, to wear the tefilin.
Conduct: women are exempt (מ״ע שהזמן גרמא, seif 3). For the Mehaber, if they wish to wear the tefilin out of stringency, one prevents them (מוחין בידן), because of the requirement of גוף נקי. This is the retained ruling; for any question one refers to the Rav and the custom.
Case 3 — The craftsman engaged in a mitsva (sofer)
Situation: a sofer, occupied writing tefilin, must he interrupt to wear his own?
Conduct: one who is עוסק במצווה (like a sofer engaged in the work of Heaven) is exempt all day, except at ק״ש ותפלה (seif 8). And if the interruption for the ק״ש would require a טורח that would take him from his work, he is exempt from that too; but if he can do both without trouble, he does both. The detail belongs to the Rav.
Comprehension questions
Check your understanding:
- Why is the חולה מעיים exempt even without pain, unlike the שאר חולה (seif 1)?
- What does one who cannot pray without הפחה do (seif 2)?
- Why does the Mehaber prevent women from wearing the tefilin (seif 3)?
- Why is the אבל forbidden on the 1st day, whereas one is obligated on ט׳ באב (seifim 5-6)?
- What is העוסק במצווה פטור מן המצווה, and what is its limit (seif 8)?
- Why do the tefilin come before the mezuza (seif 12)?
Going further
If you wish to deepen this siman:
- 📚 Level 2 — Lamdan: for the pilpoul — הָעוֹסֵק בְּמִצְוָה פָּטוּר מִן הַמִּצְוָה (סוכה כ״ה.), גּוּף נָקִי וְהֶסַּח הַדַּעַת, נָשִׁים בְּמ״ע שֶׁהַזְּמַן גְּרָמָא (קידושין ל״ג:)
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav
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DAAT · רב יוסף חיים סממה
סימן ל״ח · שלשה עשר סעיפים · Level 1 — Introduction
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