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DAAT · LEVEL 1 — INTRODUCTION
Siman מ״ג · The tefilin on entering the lavatory (בית הכסא)
דין איך להתנהג בתפילין בהכנסו לבית הכסא — urinating seated or standing, fixed and occasional lavatories, holding them in hand, rolling them in their straps against the heart, the case of the night, one who forgot, the physician and the עביט
סימן מ״ג · ט׳ סעיפים
דין איך להתנהג בתפילין בהכנסו לבית הכסא
🌱 Introductory level · Beginners
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After teaching the respect due to the קדושת התפילין (siman 40), the Shulchan Aroukh here teaches how to conduct oneself with the tefilin on entering the בית הכסא (lavatory). One does not enter fixed toilets to urinate with the tefilin on the head (lest one come to relieve oneself), but one may if he holds them in hand — and only seated (seif 1). The siman defines the קבוע and the עראי (seifim 2-3), permits when they are covered against the body (seif 4), teaches to remove them at four cubits and to roll them in their straps (seif 5), the conduct of the night (seif 6), the prohibition of the household lavatory (seif 7), the case of forgetting (seif 8) and that of the physician and the בעל נפש (seif 9). Hebrew text, fluent English translation and explanations of the nine seifim, with a section of practical cases.
Topic: How to conduct oneself with the tefilin on entering the בית הכסא — urinating seated or standing, the קבוע and the עראי, holding and rolling them, the night, forgetting, the physician and the בעל נפש
Source: שולחן ערוך אורח חיים סימן מ״ג · תשעה סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
The previous simanim taught us the respect due to the קדושת התפילין. There remains a delicate situation: how does one act on entering the בית הכסא — a place of filth — while still wearing the tefilin? The Shulchan Aroukh here teaches a whole ladder of conduct, according to whether one urinates or relieves oneself, seated or standing, in fixed or occasional toilets, of the field or of the house, by day or by night. The single thread is one: the כבוד and the קדושה of the tefilin, which one keeps away from all contact with filth. We study here at the level of principle; for personal conduct, one refers to the custom and to the ruling of the Rav.
📑 Study outline
A. להשתין בבה״כ קבוע — forbidden with tefilin on the head, permitted in hand and seated; the Rama and the Rambam (seif 1)
B. קבוע ועראי — defining the fixed lavatory (צואה, without digging) and the occasional (seifim 2-3)
C. בחיקו וחגור · חליצה ברחוק ד׳ אמות — covered against the body; removing at four cubits, rolling in the רצועות (seifim 4-5)
D. בלילה · בה״כ שבבית — the night and the vessel; never entering the household lavatory (seifim 6-7)
E. שכח · הרופא ובעל נפש — forgetting, the physician and the scrupulous one (seifim 8-9)
+ Practical cases and comprehension questions
A. להשתין בבה״כ קבוע — urinating in a fixed lavatory (seif 1)
Original text (seif 1)
[א] אסור ליכנס לבית הכסא קבוע להשתין בתפילין שבראשו, גזרה שמא יעשה בהם צרכיו; ואם אוחזן בידו מותר להשתין בהם בבית הכסא קבוע. הגה: והיינו דוקא כשמשתין מיושב דליכא למיחש לנצוצות, אבל משתין מעומד פשיטא דאסור, דלא עדיף מבית הכסא עראי; וה״ה אם משתין מיושב או בעפר תחוח דליכא נצוצות — בבית הכסא עראי נמי שרי. ואין חילוק בין קבע לעראי לענין זה, אלא דבית הכסא קבוע מסתמא עושה צרכיו מיושב, ובה״כ עראי מסתמא עושה מעומד הואיל ואינו נפנה לגדולים (ב״י בשם נ״י ומגדול עוז). ובבה״כ עראי מותר להשתין בהם כשהם בראשו, אבל אם אוחזן בידו אסור להשתין בהם מעומד אפילו אם תופס אותם בבגדו, מפני שצריך לשפשף בידו ניצוצות שברגליו, אלא חולצן ברחוק ד׳ אמות ונותנם לחבירו. ומדברי הרמב״ם נראה שאסור להשתין כשהם בראשו בין בבית הכסא קבוע בין בבית הכסא עראי, ויש לחוש לדבריו.
[1] It is forbidden to enter a fixed lavatory (בית הכסא קבוע) to urinate while the tefilin are on his head — a decree lest he come to relieve himself with them; but if he holds them in hand, he is permitted to urinate there. Rama: and this only when he urinates seated (מיושב), since there is no concern for splashes (נצוצות); but standing (מעומד), it is obviously forbidden, being no better than an occasional lavatory. Likewise if he urinates seated or on loose earth (עפר תחוח) where there are no splashes, it is permitted even in an occasional lavatory; there is no difference between fixed and occasional on this point, except that in the fixed one usually relieves oneself seated, and in the occasional standing, since one does not go there for the major need (Beit Yossef in the name of the Nimoukei Yossef and the Migdal Oz). And in an occasional lavatory it is permitted to urinate while they are on his head; but if he holds them in hand, it is forbidden to urinate standing, even if he grasps them in his garment, because he must wipe with his hand the splashes on his feet — rather he removes them at four cubits (ד׳ אמות) and gives them to his fellow. And from the words of the Rambam it appears that it is forbidden to urinate while they are on the head, in the fixed as in the occasional, and it is proper to take his view into account.
גְּזֵרָה שֶׁמָּא יַעֲשֶׂה צְרָכָיו — “the decree lest he relieve himself” — the reason for the prohibition to enter a fixed lavatory to urinate with the tefilin on the head is not the urine (מי רגלים) itself, but the concern that, once inside, one may come to the major need (צרכים) with them. This is why, if he holds them in hand rather than on the head, the prohibition falls away in the קבוע.
נִצּוֹצוֹת · מְיֻשָּׁב וּמְעֻמָּד — “the splashes” · “seated and standing” — seated, there are no splashes of urine falling back onto the feet; one need not fear that he will have to wipe and touch the tefilin. Standing, the נצוצות fall back and he must wipe with his hand — hence the prohibition when he holds them in hand. From this the Rama derives the rule: seated, permitted; standing, forbidden.
What this seif says:
- The prohibition: not to enter a בית הכסא קבוע to urinate with the tefilin on the head (שמא יעשה צרכיו).
- The permission: if he holds them in hand — permitted even in the קבוע.
- Rama: seated (מיושב) permitted, standing (מעומד) forbidden — the same rule for the occasional.
- Rambam: stricter — forbidden to urinate on the head in both cases, and יש לחוש.
The seif in one sentence: out of respect for the sanctity of the tefilin one does not enter to urinate in fixed toilets with them on the head (fear of the major need); in hand it is permitted, but only seated, never standing — and one takes into account the stringency of the Rambam.
B. קבוע ועראי — the fixed and occasional lavatory (seifim 2-3)
Original text (seifim 2-3)
[ב] בית הכסא קבוע היינו שיש בו צואה והוא על פני השדה בלא חפירה. [ג] בית הכסא עראי היינו כגון להשתין מים שאין אדם הולך בשבילם לבית הכסא, והפעם הזאת נעשה המקום הזה בית הכסא תחילה.
[2] A fixed lavatory (בית הכסא קבוע) is a place where there is excrement (צואה), on the surface of the field, without digging. [3] An occasional lavatory (בית הכסא עראי) is, for example, urinating where people do not usually go for the toilet, and this time this place becomes a lavatory for the first time.
בֵּית הַכִּסֵּא קָבוּעַ — “fixed lavatory” — a place established as a lavatory, where there is excrement (צואה), exposed on the field without digging. It is there that one most fears the major need, and this is why the siman is most stringent about it.
בֵּית הַכִּסֵּא עֲרַאי — “occasional lavatory” — a place where one does not usually go, which becomes a “lavatory” only this once, to urinate. The distinction קבוע / עראי governs much of the siman's rules (seated/standing, removal, vessel).
What these seifim say:
- קבוע: excrement, on the field, without digging.
- עראי: an unusual place, become a lavatory this once only.
- The stakes: the distinction governs most of the siman's rules.
The seif in one sentence: the קבוע is an established place with exposed excrement; the עראי, a place where one urinates occasionally — in the קבוע one fears the major need, in the עראי one is more lenient.
C. בחיקו וחגור · חליצה ברחוק ד׳ אמות — holding, removing, rolling them (seifim 4-5)
Original text (seifim 4-5)
[ד] אם הם בחיקו וחגור חגורה, או בבגדו בידו — מותר בין להשתין בין לפנות. [ה] אם רוצה ליכנס לבית הכסא קבוע לעשות צרכיו — חולצן ברחוק ד׳ אמות. הגה: וי״א אפילו בלא צרכיו (ב״י בשם רב האי), וטוב להחמיר, וגוללן ברצועות שלהן ואוחזן בימינו ובבגדו כנגד לבו, ויזהר שלא תהא רצועה יוצאת מתחת ידו טפח; וכשיוצא מרחיק ד׳ אמות ומניחן.
[4] If they are against his chest (בחיקו) and he is belted (חגור), or in his garment in hand, he is permitted both to urinate and to relieve himself. [5] If he wishes to enter a fixed lavatory to relieve himself — he removes them at four cubits (ד׳ אמות). Rama: and some say, even without relieving himself (Beit Yossef in the name of Rav Haï), and it is good to be stringent; he rolls them in their straps (רצועות), holds them in his right hand, in his garment, against his heart, and takes care that no strap protrudes a téfah (טפח) from under his hand; and when he leaves, he distances himself four cubits and puts them back on.
בְּחֵיקוֹ וְחָגוּר — “against his chest and belted” — when the tefilin are placed against the chest under a belted garment (or held in the garment in hand), they are covered and protected; one then permits both urinating and relieving oneself, for there is no longer any concern of בזיון nor of נצוצות.
חֲלִיצָה בְּרִחוּק ד׳ אַמּוֹת · גְּלִילָה בָּרְצוּעוֹת — “removing at four cubits” · “rolling in the straps” — for the major need in a fixed lavatory, one removes the tefilin at four cubits from the entrance. The Rama adds (in the name of Rav Haï) that it is good to do so even to urinate, to roll them in their straps and hold them in the right hand against the heart, taking care that no strap protrudes a טפח — for the רצועות too have sanctity.
What these seifim say:
- Covered (בחיקו, חגור, garment): permitted both to urinate and to relieve oneself.
- Major need in the קבוע: remove at ד׳ אמות.
- Rama: even to urinate, it is good to roll in the רצועות, in the right hand against the heart.
- The טפח: that no strap protrude a téfah from under the hand.
The seif in one sentence: tefilin covered against the body — all is permitted; otherwise, for the major need one removes them at four cubits, and for good measure, even to urinate, one rolls them in their straps against the heart, so that no strap protrudes a טפח.
D. בלילה · בה״כ שבבית — the night and the household lavatory (seifim 6-7)
Original text (seifim 6-7)
[ו] היה לבוש בתפילין והוצרך לבית הכסא בלילה או סמוך לחשיכה שאין שהות להניחם עוד אחר שיצא — לא יכנוס בהם גלולין בבגדו, ואפילו להשתין מים בבית הכסא קבוע; אלא כיצד יעשה — חולצן ומניחן בכלי אם היה בו טפח, או בכלי שאינו כליין אף על פי שאין בו טפח, ואוחז הכלי בידו ונכנס. [ז] בד״א בבית הכסא שבשדה, אבל בבה״כ שבבית לא יכניסם כלל, כיון שיכול להניחם במקום המשתמר.
[6] If he was wearing the tefilin and needed the lavatory at night, or near dusk, without time to put them back on after leaving — he does not enter with them rolled in his garment, even to urinate in a fixed lavatory; but how does he act? He removes them and places them in a vessel (כלי) if it has a téfah, or in a vessel not designated for them (כליין) even if it has no téfah, and he holds the vessel in his hand and enters. [7] To what does this apply? To lavatories of the field; but in the household lavatory (בה״כ שבבית), he does not introduce them at all, since he can leave them in a guarded place (מקום המשתמר).
בַּלַּיְלָה אוֹ סָמוּךְ לַחֲשֵׁכָה · כְּלִי — “at night or near dusk” · “a vessel” — at night (or just before), he will not be able to put them back on after leaving; he therefore does not carry them rolled in the garment, but removes them and places them in a vessel — a כלי with a téfah, or a vessel not designated for them even without a téfah — held in hand.
בֵּית הַכִּסֵּא שֶׁבַּבַּיִת · מְקוֹם הַמִּשְׁתַּמֵּר — “the household lavatory” · “a guarded place” — all the above applies to lavatories of the field, where one cannot conceal the tefilin outside; but in the household lavatory, one does not introduce them at all, since one can deposit them in a guarded place (מקום המשתמר). This is the כבוד due to the tefilin.
What these seifim say:
- At night: one does not carry them rolled; one removes them and places them in a כלי (téfah, or non-designated vessel) held in hand.
- Field lavatories only: where one cannot leave them outside.
- Household lavatory: do not introduce them at all — מקום המשתמר.
The seif in one sentence: at night, unable to put them back on afterward, one removes them and places them in a vessel held in hand; and in the household lavatory one never introduces them, since one can keep them in a safe place.
E. שכח · הרופא ובעל נפש — forgetting, the physician and the scrupulous one (seifim 8-9)
Original text (seifim 8-9)
[ח] אם שכח תפילין בראשו ועשה בהם צרכיו — מניח ידו עליהן עד שיגמור עמוד הראשון, ויוצא וחולצן וחוזר ונכנס. [ט] מותר לרופא ליקח עביט של מי רגלים בידו ותפילין בראשו, ובעל נפש יחמיר לעצמו.
[8] If he forgot the tefilin on his head and relieved himself with them — he places his hand upon them until he has finished the first column, then he leaves, removes them, and returns. [9] It is permitted for the physician (רופא) to take in hand a vessel (עביט) of urine while the tefilin are on his head; and the scrupulous one (בעל נפש) will be stringent upon himself.
שָׁכַח וְעָשָׂה צְרָכָיו · עַמּוּד הָרִאשׁוֹן — “he forgot and relieved himself” · “the first column” — one who forgot that he was wearing the tefilin and began to relieve himself does not stop abruptly; he places his hand upon them (to cover them) until the end of the first column, then leaves, removes them and returns. A sudden interruption would be harmful, and their honor requires covering them and leaving as soon as possible.
הָרוֹפֵא · עָבִיט · בַּעַל נֶפֶשׁ — “the physician” · “the urine vessel” · “the scrupulous one” — the physician is permitted to take in hand an עביט (urine vessel) to examine a patient while wearing the tefilin, for it is the need of others; but the בעל נפש, the scrupulous man, will be stringent upon himself and keep away.
What these seifim say:
- Forgetting: hand placed upon them until the end of the first column, then leave, remove, return.
- Physician: permitted to hold an עביט of urine with the tefilin on the head (need of others).
- בעל נפש: stringent upon himself.
The seif in one sentence: one who forgot covers the tefilin with his hand until the end of the first column, then leaves to remove them; the physician may hold a urine vessel while wearing them, but the scrupulous one is stringent upon himself.
Practical cases
Case 1 — Going to the lavatory while wearing the tefilin
Situation: someone still wears his tefilin and must go to the lavatory. What to do according to the place?
Conduct: it all depends on the place and the need. In a field lavatory, to urinate seated, if he holds them in hand it is permitted (never standing); for the major need in a fixed place, he removes them at four cubits, rolls them in their רצועות and holds them in the right hand against the heart (Rama), so that no strap protrudes a טפח. At night, he places them in a vessel held in hand. In practice, one follows the stringent view (Rambam) and asks the Rav.
Case 2 — Never entering the household lavatory with the tefilin
Situation: at home, may one enter the lavatory with the tefilin, even covered?
Conduct: no. All that was permitted (holding them, rolling them, the vessel) applies only to field lavatories, where one cannot leave the tefilin outside without their being taken. In the household lavatory, one does not introduce them at all, since one can deposit them in a guarded place (מקום המשתמר). This is the כבוד due to their sanctity.
Case 3 — One who forgot / the case of urgency
Situation: someone realizes, once inside and having begun, that he is still wearing his tefilin.
Conduct: he does not stop abruptly; he places his hand upon the tefilin to cover them until the end of the first column, then he leaves, removes them, and returns (seif 8). In a case of medical urgency, one even permits holding a urine vessel with the tefilin on the head; but the בעל נפש is stringent upon himself (seif 9). For any concrete case, one asks the Rav.
Comprehension questions
Check your understanding:
- Why is it forbidden to enter a fixed lavatory to urinate with the tefilin on the head, and why is it permitted if he holds them in hand (seif 1)?
- What is the difference between מיושב and מעומד according to the Rama, and what role do the נצוצות play?
- How does one define the בית הכסא קבוע and the בית הכסא עראי (seifim 2-3)?
- What does one do with the tefilin for the major need, and what does the Rama add about the גלילה ברצועות (seif 5)?
- Why does one never introduce them into the household lavatory (seif 7)?
- What does one who forgot the tefilin on his head do (seif 8), and how does the בעל נפש differ from the physician (seif 9)?
Going further
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