✦ ❖ ✦
DAAT · LEVEL 1 — INTRODUCTION
Siman ל״ט · Who is fit to write tefilin and from whom to buy (מי הם הכשרים לכתוב תפילין)
מי הם הכשרים לכתוב תפילין ולקנות מהם — who is כשר to write the tefilin (and who is פסול: עבד, אשה, קטן, עכו״ם, כותי, מומר לע״א, מוסר), the גר שחזר מיראה, the תפילין of an אפיקורס, buying מן המומחה and the בדיקה of the קציצות
סימן ל״ט · י׳ סעיפים
מי הם הכשרים לכתוב תפילין ולקנות מהם
🌱 Introductory level · מתחילים
✦ ❖ ✦
Who may write the tefilin, and from whom may one buy them? This siman first lists those פסולים לכתיבה — an עבד, an אשה, a קטן, an עכו״ם, a כותי, a מומר לע״א, a מוסר — by the principle כל שאינו בקשירה אינו בכתיבה (seif 1), then extends the פסול to their whole תיקון (seif 2). It declares the גר שחזר מיראה fit (seif 3), treats the תפילין of an אפיקורס (ישרפו / יגנזו, seif 4-5) and those found with an עכו״ם (כשרים, seif 6). Finally the purchase: not to pay above the price (seif 7), to buy only מן המומחה (seif 8), otherwise the בדיקה by sampling (seif 9), and the חזקת כשרות that exempts from בדיקה (seif 10). Hebrew text, fluent English translation and explanations of the ten seifim, with a section of practical cases.
Topic: Who is fit to write tefilin and from whom to buy — those פסולים לכתיבה, the גר שחזר מיראה, the תפילין of an אפיקורס, buying מן המומחה and the בדיקה
Source: שולחן ערוך אורח חיים סימן ל״ט · עשרה סעיפים
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
The previous simanim taught us how the tefilin are made and written — the parashiyot, the writing, the order (see simanim 32 to 38). There remains a question crucial for kashrut: from whose hand may the tefilin come, and from whom may one buy them in confidence? Here the Shulchan Aroukh classifies those פסולים לכתיבה by the principle כל שאינו בקשירה אינו בכתיבה, distinguishes the אפיקורס from the ordinary עכו״ם, and fixes the rules of the purchase and the בדיקה. We study here at the level of principle; for any concrete question — buying a pair, a doubt about an origin, when to have one's tefilin checked — one refers to the ruling of the Rav.
📑 Study outline
A. מי פסול לכתוב וכל תיקון עשייתן — those פסולים לכתיבה (כל שאינו בקשירה אינו בכתיבה), their whole תיקון, and the גר שחזר מיראה (seifim 1-3)
B. אפיקורס ומציאה — the תפילין of an אפיקורס (ישרפו / יגנזו), found with an אפיקורס, found with an עכו״ם (seifim 4-6)
C. הקנייה מן המומחה והבדיקה — not to pay above the price, to buy only מן המומחה, the בדיקה of the קציצות, the חזקת כשרות (seifim 7-10)
+ Practical cases and comprehension questions
A. מי פסול לכתוב וכל תיקון עשייתן (seifim 1-3)
Original text (seif 1)
[א] תְּפִלִּין שֶׁכְּתָבָן עֶבֶד, אוֹ אִשָּׁה, אוֹ קָטָן אֲפִלּוּ הִגִּיעַ לְחִנּוּךְ, אוֹ עכו״ם, אוֹ כּוּתִי, אוֹ מוּמָר לע״א, אוֹ מוֹסֵר — פְּסוּלִים, מִשּׁוּם דִּכְתִיב וּקְשַׁרְתָּם וּכְתַבְתָּם: כָּל שֶׁאֵינוֹ בִּקְשִׁירָה, אוֹ אֵינוֹ מַאֲמִין בָּהּ — אֵינוֹ בִּכְתִיבָה.
[1] Tefilin written by a slave (עבד), a woman (אשה), a minor (קטן) even one who has reached the age of חינוך, a non-Jew (עכו״ם), a כותי, a renegade toward idolatry (מומר לע״א) or an informer (מוסר) — are פסולים (invalid), for it is written “וקשרתם וכתבתם”: whoever is not in the “וקשרתם” (the binding), or who does not believe in it, is not in the “וכתבתם” (the writing).
כָּל שֶׁאֵינוֹ בִּקְשִׁירָה אֵינוֹ בִּכְתִיבָה — “whoever is not in the binding is not in the writing” — the verse joins “וקשרתם” (you shall bind them) and “וכתבתם” (you shall write them). From this juxtaposition the Gemara derives that only one who is obligated in the mitsva of tefilin (in the “binding”) — and who believes in it — is fit to write them. One who is exempt or who denies it is excluded from the writing.
The list of פסולים — עבד, אשה, קטן, עכו״ם, כותי: all are not obligated in the mitsva of tefilin (the קטן only מדרבנן, for the חינוך, not מן התורה). The מומר לע״א (renegade toward idolatry) and the מוסר (informer), though obligated, do not believe in it: having cast off the yoke, they are excluded from the writing. In all these cases the tefilin are פסולים.
Original text (seif 2)
[ב] כָּל שֶׁפָּסוּל לְכָתְבָן — פָּסוּל בְּכָל תִּקּוּן עֲשִׂיָּתָן.
[2] Whoever is פסול to write them is פסול for everything pertaining to their making (תיקון עשייתן).
What this seif says: the פסול is not limited to writing the letters. Any act that takes part in the making of the tefilin — covering the בתים, sewing them — is likewise פסול when done by one of the persons on the list (see Level 2 for the details, such as the שי״ן of the בתים or the sewing).
Original text (seif 3)
[ג] גֵּר שֶׁחָזַר לְדָתוֹ מֵחֲמַת יִרְאָה — כָּשֵׁר לִכְתֹּב תְּפִלִּין.
[3] A convert (גר) who returned to his former religion out of fear (מחמת יראה) remains כשר (fit) to write tefilin.
גֵּר שֶׁחָזַר מֵחֲמַת יִרְאָה — “the convert who returned out of fear” — this is not a renegade who rejected the faith, but a Jew (a convert) who, under the pressure of fear, outwardly resumed his former ways. Since he still believes and remains “בקשירה” (obligated in the mitsva), he is not excluded from the writing: his tefilin remain כשרים (Level 2 discusses the stricter opinions).
The section in one sentence: those פסולים לכתיבה are those not obligated in the mitsva or who deny it (עבד, אשה, קטן, עכו״ם, כותי, מומר לע״א, מוסר), and this פסול extends to their whole תיקון; but the גר שחזר מחמת יראה, who still believes, remains כשר.
B. אפיקורס ומציאה (seifim 4-6)
Original text (seifim 4-5)
[ד] תְּפִלִּין שֶׁכְּתָבָם אֶפִּיקוֹרֵס — יִשָּׂרְפוּ, וְיֵשׁ אוֹמְרִים יִגָּנְזוּ.
[ה] נִמְצְאוּ בְּיַד אֶפִּיקוֹרֵס וְאֵין יוֹדֵעַ מִי כְּתָבָן — יִגָּנְזוּ.
[4] Tefilin written by an אפיקורס (heretic) — they are burned (ישרפו), and some say they are buried (יגנזו).
[5] Found in the possession of an אפיקורס without knowing who wrote them — they are buried (יגנזו).
[5] Found in the possession of an אפיקורס without knowing who wrote them — they are buried (יגנזו).
אֶפִּיקוֹרֵס · שְׂרֵפָה וּגְנִיזָה — “the heretic” · “to burn or to bury” — the אפיקורס here is attached to idolatry. When he himself wrote them (seif 4), we presume he did so שלא לשמה, for idolatry: they are burned (the main opinion) — some, more lenient, say they are buried (גניזה). But when they are only found with him and one does not know who wrote them (seif 5), we do not burn in doubt: we merely bury them.
Original text (seif 6)
[ו] נִמְצְאוּ בְּיַד עכו״ם וְאֵין יוֹדֵעַ מִי כְּתָבָם — כְּשֵׁרִים.
[6] Found in the possession of a non-Jew (עכו״ם) without knowing who wrote them — they are כשרים (valid).
The difference with the אפיקורס: an ordinary עכו״ם does not know how to write tefilin and has no use for them: if he holds some, we presume they come from a Jew and were written כשר. We therefore do not fear, as with the אפיקורס, that he wrote them himself שלא לשמה. That is why they are declared כשרים.
The section in one sentence: תפילין written by an אפיקורס — ישרפו (וי״א יגנזו); found with him without a known author — יגנזו in doubt; but found with an עכו״ם without a known author — כשרים, since he does not write them.
C. הקנייה מן המומחה והבדיקה (seifim 7-10)
Original text (seifim 7-8)
[ז] אֵין לוֹקְחִין תְּפִלִּין וּמְזוּזוֹת וּסְפָרִים מִן העכו״ם יוֹתֵר מִכְּדֵי דְמֵיהֶם הַרְבֵּה, כְּדֵי שֶׁלֹּא לְהַרְגִּיל לְגָנְבָן וּלְגָזְלָן.
[ח] אֵין נִקָּחִין אֶלָּא מִן הַמֻּמְחֶה שֶׁבָּקִי בַּחֲסֵרוֹת וִיתֵרוֹת.
[7] One does not buy tefilin, mezouzot and holy books from a non-Jew (עכו״ם) much above their value, so as not to accustom him to steal and rob them.
[8] They are only bought from an expert (מומחה) versed in the missing and superfluous letters (חסירות ויתרות).
[8] They are only bought from an expert (מומחה) versed in the missing and superfluous letters (חסירות ויתרות).
מִן הַמֻּמְחֶה שֶׁבָּקִי בַּחֲסֵרוֹת וִיתֵרוֹת — “from an expert versed in the חסירות ויתרות” — the parashiyot must be written with perfect spelling: each full letter (יתרה) or missing letter (חסירה) in its exact place. A single error renders the תפילין פסול. One therefore buys only from a sofer expert, versed in these rules — and not from just anyone, even if he offers to have the goods checked.
Original text (seif 9)
[ט] לָקַח מִמִּי שֶׁאֵינוֹ מֻמְחֶה — צָרִיךְ לְבָדְקָן. לָקַח מִמֶּנּוּ מֵאָה קְצִיצוֹת — בּוֹדֵק מֵהֶם שָׁלֹשׁ קְצִיצוֹת, שְׁתַּיִם שֶׁל רֹאשׁ וְאַחַת שֶׁל יָד, אוֹ שְׁתַּיִם שֶׁל יָד וְאַחַת שֶׁל רֹאשׁ; אִם מְצָאָן כְּשֵׁרִים — הֻחְזַק זֶה הָאִישׁ וַהֲרֵי כֻּלָּם כְּשֵׁרִים, וְאֵין הַשְּׁאָר צָרִיךְ בְּדִיקָה. וְאִם לְקָחָן צְבָתִים צְבָתִים — חֶזְקָתָן מֵאֲנָשִׁים הַרְבֵּה הֵם לְקוּחִים, לְפִיכָךְ בּוֹדֵק מִכָּל צֶבֶת שְׁתַּיִם שֶׁל רֹאשׁ וְאַחַת שֶׁל יָד, אוֹ שְׁתַּיִם שֶׁל יָד וְאַחַת שֶׁל רֹאשׁ. הַמּוֹכֵר תְּפִלִּין וְאָמַר שֶׁהָיוּ שֶׁל אָדָם גָּדוֹל — נֶאֱמָן, וְאֵינָם צְרִיכִים בְּדִיקָה.
[9] If he bought from one who is not a מומחה, he must check them (בדיקה). If he bought a hundred קציצות (boxes) from him, he checks three: two of the head (של ראש) and one of the arm (של יד), or two of the arm and one of the head. If he finds them valid, this man is established as reliable (הוחזק) and all are כשרות; the rest need no בדיקה. But if he bought them in bundles (צבתים צבתים), the presumption is that they come from several people: he therefore checks in each bundle two of the head and one of the arm, or two of the arm and one of the head. The seller who says they belonged to a great man is believed (נאמן), and they need no בדיקה.
בְּדִיקָה וְחֶזְקָה — “checking by sampling” — one does not check the hundred: one draws three קציצות. If they are כשרות, the sofer is הוחזק (presumed reliable) and the whole lot is כשר. But if the goods come from several hands (צבתים), one presumption does not suffice: one samples each bundle. And if the seller attests that they belonged to an אדם גדול, he is נאמן — such a man would not have let them leave his hands unless they were כשרות.
Original text (seif 10)
[י] תְּפִלִּין שֶׁהֻחְזְקוּ בְּכַשְׁרוּת — אֵינָם צְרִיכִים בְּדִיקָה לְעוֹלָם. וְאִם אֵינוֹ מְנִיחָן אֶלָּא לִפְרָקִים — צְרִיכִים בְּדִיקָה פַּעֲמַיִם בְּשָׁבוּעַ. הַגָּה: וְאִם אֵין לוֹ מִי שֶׁיּוּכַל לִבְדֹּק וְלַחֲזֹר וּלְתָפְרָן — יַנִּיחֵם כָּךְ בְּלֹא בְּדִיקָה [ב״י בשם אורחות חיים].
[10] Tefilin that have been established as valid (הוחזקו בכשרות) never again need בדיקה. But if he wears them only intermittently (לפרקים), they require a בדיקה twice a week. Rama: and if he has no one who can check, unstitch and re-sew them, let him wear them thus without בדיקה [Beit Yossef in the name of the Orḥot Ḥaïm].
חֶזְקַת כַּשְׁרוּת · לִפְרָקִים — “the presumption of validity” · “intermittently” — once tefilin have been הוחזקו בכשרות, as long as their covering is intact we presume them valid and never re-check them מן הדין. Exception: one who wears them only לפרקים (intermittently) — we fear they may spoil unattended — checks them twice a week. The Rama adds that if no one can perform the בדיקה and re-sew them, it is better to wear them without בדיקה than to nullify the mitsva. (On the principle of the בדיקה, see siman 32.)
The section in one sentence: one buys תפילין only מן המומחה; otherwise one performs a בדיקה by sampling (three out of a hundred, each bundle apart), and the seller's attestation suffices; once הוחזקו בכשרות they need no more בדיקה, except one who wears them לפרקים.
Practical cases
Case 1 — Buying a pair of tefilin
Situation: someone wants to buy tefilin. He is offered a pair at a good price, without a sofer's certificate. May he buy them and have them checked afterward?
Conduct: the Shulchan Aroukh rules that one buys only מן המומחה, a sofer expert in the חסירות ויתרות and in writing לשמה (seif 8) — for a single faulty letter renders the תפילין פסול, and we fear he will tire of the בדיקה. The practical rule today: buy from a certified sofer or a supervised store, with computer verification and a certificate, and follow the opinion of the Rav.
Case 2 — When to have one's tefilin checked
Situation: someone has worn the same tefilin for years. Must they be opened and checked regularly?
Conduct: tefilin that are הוחזקו בכשרות (bought כשרים and worn regularly) need no בדיקה מן הדין (seif 10). But one who wears them only לפרקים must check them; and the widespread custom is to have them checked from time to time (for example during the month of Eloul), especially if they have taken in moisture. For the exact frequency, one follows the opinion of the Rav.
Case 3 — Tefilin of doubtful origin
Situation: one finds an old pair of tefilin, or buys one at a market without knowing who wrote them. What to do?
Conduct: everything depends on the origin. Found with an עכו״ם without a known author, they are כשרים (seif 6), since he does not write them; but found with an אפיקורס, they are buried (גניזה, seif 5). In every case of uncertainty, one does not wear them before a בדיקה by a sofer and the opinion of the Rav; doubtful תפילין that turn out to be פסולים belong to גניזה, not to the trash.
Comprehension questions
Check your understanding:
- What is the principle — derived from the verse — that excludes certain people from writing the tefilin (seif 1)?
- Why are the קטן, the אשה and the עבד פסולים לכתיבה (seif 1)?
- Why does the גר שחזר מחמת יראה remain כשר (seif 3)?
- What is the difference between תפילין written by an אפיקורס and תפילין found with him (seifim 4-5)?
- Why are תפילין found with an עכו״ם כשרים (seif 6)?
- How does the בדיקה of a hundred קציצות work, and what changes when they come in bundles (seif 9)?
- Who needs a regular בדיקה despite the חזקת כשרות (seif 10)?
Going further
If you wish to deepen this siman:
📖Join the khavroutha
- 📚 Level 2 — Lamdan: for the pilpoul — כָּל שֶׁאֵינוֹ בִּקְשִׁירָה אֵינוֹ בִּכְתִיבָה (גִּיטִּין מ״ה: מְנָחוֹת מ״ב:); מוּמָר לע״א מוּל מוּמָר לְתֵאָבוֹן; תְּפִלִּין שֶׁל אֶפִּיקוֹרֵס — שְׂרֵפָה וּגְנִיזָה; בְּדִיקַת הַתְּפִלִּין וְחֶזְקַת כַּשְׁרוּת
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — those פסולים לכתיבה, the אפיקורס, the purchase and the בדיקה