Shulchan Aruch: Chapter 27 - Laws Relating to Place and Manner in which Tefillin are Put On

SECTION 27 Laws Relating to the Place and the Manner in which Tefillin are Put On. (1–24)

1 The arm-tefillin should be placed on the left arm.1 [This is alluded to by] the phrase,2 על ידכה (“on your arm”), which the Sages interpret3 to mean יד כהה — “the weak arm,” i.e., the left arm.

2 [The arm-tefillin] should be placed on the prominent part of the upper arm between the elbow and the shoulder, i.e., on the biceps. It should not be placed above the biceps, i.e., it should not be placed higher than halfway between the elbow and the shoulder.

Even on the lower half of the upper arm, one should not place the tefillin very low, i.e., below the biceps. [This is alluded to by the verse,]4 “And you shall place these words of Mine [upon your heart]”; i.e., the [arm-tefillin] must be placed opposite the heart,5 namely, on the biceps, which is directly opposite the heart. For this reason the arm-tefillin should be turned slightly toward the body, so that when the arm is inclined downward, the arm-tefillin will be directly opposite one’s heart.

3 A person whose left arm is amputated above the biceps is not obligated to wear tefillin on his right arm. If, however, it is amputated below the biceps, some authorities maintain that he is obligated to wear the arm-tefillin on the biceps (of his left arm), (whereas the Magen Avraham rules that [he should wear it on] his right arm.)6

Other authorities maintain that the Torah’s command to place the arm-tefillin על ידך, literally “above your hand,” [implies a position somewhat] above the hand,⁵ i.e., the biceps. Accordingly, [this commandment does not apply to] a person lacking a hand, and he is exempt from putting on the arm-tefillin. With regard to actual practice, one should be stringent concerning a question of Scriptural Law. This person should therefore put on [the arm-tefillin, but] without reciting a blessing [over it].7

4 It is a fine and proper custom that the yud in the knot of the arm-tefillin should be inclined towards the heart. The arm-tefillin itself should be positioned immediately above and further removed [from the heart than] it.8

5 One should take care that the yud in the knot of the [arm-]tefillin not become separated from the tefillin itself, for the reason explained in the Zohar.9

6 It is a proper custom for the arm-tefillin to be put on in such a way that the maabarta [i.e., the passage in the protruding edge of the base through which the strap passes] should be closer to the shoulder, and the ketzitzah [i.e., the cube] should be closer to the hand.10

7 Some authorities maintain that nothing may intervene between the tefillin and one’s skin, for the commandment [to place the tefillin] “on your arm” should be understood literally — on the arm itself without any intervening substance.

Similarly, with regard to the head-tefillin, nothing should intervene between the tefillin and one’s hair. Dust or a dead louse are considered intervening substances (chatzitzah). For this reason, there are people who are accustomed to washing the place on which they [are going to] put the head-tefillin.

Likewise with regard to the straps (retzuos) that fasten the tefillin in place, namely, the first coil11 around the arm and the part that encircles the head:12 care should be taken that there are no intervening substances.

Others, however, maintain that there is no need at all to be concerned as to whether anything intervenes between the tefillin and one’s flesh or hair. Though the law does not follow this opinion, [it is taken into consideration in certain situations, such as the case of] one who frequently develops head colds and cannot uncover his head without suffering from cold. If we would obligate such a person to place the head-tefillin on his bare head without anything intervening, he would not be able to put it on at all,13 and thus would never fulfill the mitzvah of tefillin.

It is therefore preferable to allow him to rely on the latter opinion and place the head-tefillin on a thin, close-fitting cap. He should not, however, recite a blessing [over the head-tefillin].

It may not be placed on a thick cap, because head-tefillin must be placed directly over the place where the [cranium covering the] brain of an infant is soft, as will be explained. If one were to put the head-tefillin on a thick cap, he would not be placing it [in this position].

Even if one places the tefillin on a thin cap, he should cover the head-tefillin so that an observer will not learn to follow this practice in a situation that is not severely problematic.

8 If there is a wound on the place where one would put on the arm-tefillin, he should still put the arm-tefillin [on his biceps, though] not on the wound, for there is sufficient space on the biceps to put on two tefillin.14 If the wound covers the entire biceps and placing the tefillin on it would be painful, the individual is exempt from putting on arm-tefillin, as will be explained in sec. 38[:8].

Nevertheless, if possible, he should bandage the wound, and put the arm-tefillin on the bandage without reciting a blessing.15 Alternatively, he should put on [the tefillin] over [the sleeve of] the garment [that covers the wound], without reciting a blessing.

He should, however, take care to cover the arm-tefillin so that it will not be seen, for it is written,16 “And it shall be a sign for you.” [And our Sages comment:17] “It should be ‘a sign for you,’ but not a sign for others”; [i.e., the arm-tefillin should not be overtly visible].

When must [the arm-tefillin] be covered? When it is placed on an object which is not customarily covered at all times, such as a garment or a bandage. If, however, the arm-tefillin is placed directly on the skin, it need not be covered. Even if one’s cloak and other garments that cover the position of the arm-tefillin are torn so that it is visible to others, this presents no difficulty.18 For the Torah does not demand that the arm-tefillin be covered from view;19 it is acceptable even if it is visible, provided it is positioned in a place which is customarily covered at all times, i.e., the biceps.

9 If a left-handed person performs all his tasks with his left hand, he should place the arm-tefillin on the arm which is “left” for him, which is the right arm for other men. [I.e., he should place the tefillin on his right arm.]

[Moreover,] even if he does everything with his right hand, but writes with his left hand, he should put the arm-tefillin on the arm which is “left” for him, i.e., his right arm. This is derived20 from the [juxtaposition of] verses [in the Shema]: “You shall tie...” and “You shall write...”; just as one writes with one’s right hand, so, too, should one tie with one’s right hand. And if one is tying with one’s right hand, then the arm-tefillin will be placed on one’s left, for [using] the hand with which he writes, he must tie the arm-tefillin on the opposite arm.

If, however, one writes with his right hand, even though he does everything else with his left hand — and even if he can also write with his left hand — since he also writes with his right hand, he should (use it to) tie the arm-tefillin on the opposite arm. Needless to say, if he uses both hands equally well, he should place the arm-tefillin on his left hand.21

10 When does the above apply? If one was born left-handed. If, however, [he was born right-handed, and] in the course of time accustomed himself to write with his left hand but does everything else with his right hand, he is not considered as left-handed. Instead, he should put tefillin on his left arm, for this is his weaker hand. If, however, he trained himself to do everything with his left hand, he should put tefillin on his right hand, because this is his weaker hand.22

11 The [minimum] length for the strap of the arm-tefillin [is that it be sufficient to enable the following]: that it be wound around the upper arm and a knot be tied, and that [the other end of] the strap be extended to reach the middle finger and be coiled around it three times and [then] be tied [in place].23

12 It is customary to wind the tefillin strap around the forearm seven times.24 One should wind the strap around the lower joint of the middle finger twice, and the upper joint once.25

13 The straps should not be wound on the titura [i.e., the base that surrounds the cube] to bind [the tefillin] firmly and tightly to the arm. Instead, the arm-tefillin should rest freely on the biceps in the same way as the head-tefillin rests on the head. Since there is no mitzvah in winding the straps in this manner, they should not be placed on the titura, for the titura has a greater measure of holiness than the straps.26

14 [What is the intent of] the phrase27 “between your eyes” that speaks of the head-tefillin? Is it high up on the head, or is it actually between one’s eyes?

[The same words] “between your eyes” that appear in this context also appear [with regard to the prohibition against self-mutilation in mourning], as it is written,28 “Do not make a bald patch between your eyes.” Just as in the latter instance these words signify a place high up on the head, a place where a bald patch could be made, so, too, [tefillin must be positioned] high up on the head, at a place where a bald patch could be made.29

The entire [head-]tefillin must be positioned at a place where a bald patch could be made. Thus the forwardmost edge30 of the titura should be positioned directly above the hairline.31 The proper position for the head-tefillin extends [back] until the further limit of the area in which the [cranium covering the] brain of an infant is soft. This means that the hindmost edge32 of the tefillin should not be positioned above this point.

15 The knot of the head-tefillin must be positioned at the back of the head, at the top of the neck; i.e., at the base of the skull,33 opposite the face.34

16 The knot must be positioned at the midpoint of the nape of the neck,35 without veering to one side or the other.

17 The part of the knot of the head-tefillin that appears like a dalet must face outward and not toward the neck.36 Similarly, care must be taken that the knot of the arm-tefillin should not be reversed.

18 One must position the cube [i.e., the ketzitzah] at the midpoint of the width of the head, i.e., aligned with the space between the eyes.37 (For this reason, it is desirable that the knot of the head-tefillin be positioned high [on the neck].)

19 The black side of the tefillin straps must face outward and must not become reversed. This applies with regard to both the head-tefillin and the arm-tefillin. If they turn over inadvertently, it is pious conduct to fast [as atonement].38

However, care must be taken only with regard to the part of the strap that encircles the head and the first coil wound around the biceps. As to the subsequent coils [of the arm-tefillin] and similarly, the straps of the head-tefillin that hang down in front, there is no need whatsoever to be concerned if they become reversed, for they are not an essential element of the mitzvah.39

20 The straps of the head-tefillin should hang freely in front of [the person wearing them]. The Geonim received the tradition that they should reach the navel or slightly higher.40

The Geonim also received the tradition that the width of the straps of both the head-tefillin and the arm-tefillin be at least the length of a barley grain.41

21 If the length of the straps of the head-tefillin42 or the width of the straps of either the arm-tefillin or the head-tefillin does not reach these dimensions and no other straps are available, the straps may be used as they are, for none of these measures are mentioned in the Talmud.43

22 If, however, the straps of the head-tefillin are not long enough to hang down even slightly in front of [the person wearing them], they are invalid, for this [requirement] is mentioned in the Talmud.44

23 It is desirable that the head-tefillin be worn overtly and visibly, as it is written,45 “And all the nations of the world shall see that the name of G‑d is proclaimed upon you,” and our Sages46 understand this as referring to the head-tefillin. One should therefore be careful that the head-tefillin not be entirely covered by the tallis, but should remain slightly exposed.

24 It is not proper, however, for a student to uncover his head-tefillin in the presence of his mentor. To do so would imply that he equates himself to him and would thus appear as brazen conduct, for tefillin are a mark of honor, as implied by the verse, “And all [the nations of the world] shall see....”

To whom does the above apply? To someone who wears tefillin not only during the recitation of the Shema and prayer but throughout the day. Uncovering them in the presence of one’s teacher would then reflect conceit, for most people do not wear tefillin all day. No conceit, however, is implied by uncovering them during the recitation of the Shema and prayer, since everyone wears tefillin at that time, and thus one may uncover his tefillin in the presence of his mentor.