SECTION 40 Laws Relating to Conduct that Concerns the Holiness of the Tefillin. (1–11)

סימן מ דִּין אֵיךְ לִנְהוג בִּקְדוֻשַּׁת הַתְּפִלִּין, וּבוֹ יא סְעִיפִים:

1 It is forbidden to hang tefillin on a peg.1 This applies whether [they are suspended] by the straps and the cubes are hanging down, or [they are suspended] by the cubes and the straps are hanging down, because this is degrading. Nevertheless, one need not be concerned if he happens to hold the tefillin in his hands while the straps hang down. [While one is holding the straps,] however, it should not be allowed to happen that the actual tefillin hang down. This prohibition does not include the [moment] that one holds the straps and allows the head-tefillin to hang in the air while he positions them on his head, for this is a necessary part of putting them on.

א אָסוּר לִתְלוֹת תְּפִלִּיןא עַל הַיָּתֵד,ב,1 בֵּין בִּרְצוּעוֹת וְהַבָּתִּים תְּלוּיִים לְמַטָּה, בֵּין בְּבָתִּים וְהָרְצוּעוֹת תְּלוּיוֹת לְמַטָּה,ג מִפְּנֵי שֶׁהוּא דֶּרֶךְ בִּזָּיוֹן.ד וּמִכָּל מָקוֹם, בְּאַקְרַאי בְּעָלְמָא שֶׁאוֹחֵז הַתְּפִלִּין בְּיָדוֹ וְהָרְצוּעוֹת תְּלוּיוֹת לְמַטָּה – אֵין לְהַקְפִּיד. אֲבָל אִם הַתְּפִלִּין תְּלוּיִים – אָסוּר אֲפִלּוּ בְּאַקְרַאי בְּעָלְמָא.ה וְאֵין בִּכְלָל זֶה מַה שֶּׁהַתְּפִלִּין שֶׁל רֹאשׁ תְּלוּיָה בָּאֲוִיר וּמַחֲזִיקִין בַּיָּד בָּרְצוּעוֹת וּמְשִׂימִין עַל הָרֹאשׁ, כִּי זֶהוּ צֹרֶךְ הֲנָחָתָן:ו

2 When [the tefillin] are in their satchel it is permissible to hang them, whereas a Torah scroll may not be hung even while in its covering. Siddurim which are bound in covers to which a silver chain is attached may not be hung from [the chain]. The covers are different from a satchel since they are connected to the Siddur, and are therefore considered like the Siddur itself.2

ב כְּשֶׁהֵן בְּכִיסָן – מֻתָּר לִתְלוֹתָן.ז אֲבָל סֵפֶר תּוֹרָה – אָסוּר לִתְלוֹתָהּ אֲפִלּוּ בְּכִיסָהּ.ח וְסִדּוּרִים הַקְּבוּעִים בְּלוּחוֹת שֶׁבָּהֶן שַׁלְשֶׁלֶת שֶׁל כֶּסֶף – אָסוּר לִתְלוֹתָן בָּהּ, שֶׁהַלּוּחוֹת אֵינָן דּוֹמוֹת לַכִּיס, לְפִי שֶׁהֵן מְחֻבָּרוֹת לַסִּדּוּר, וַהֲרֵי הֵן כַּסִּדּוּר עַצְמוֹ:ט,2

3 Marital relations are forbidden in a room in which tefillin3 are located4 unless: [(a)] the tefillin are taken out; or [(b)] a partition [at least] ten handbreadths high is erected in front of them5 even if they are uncovered; or [(c)] they are placed within two coverings, one inside the other, provided that the second [covering] is not designated exclusively for them, or the outer container is designated for them but the inner container is not. Needless to say, this applies if neither container is designated for them.

If, however, both containers are designated [for the tefillin] — indeed, even if 100 containers are designated for them — they are considered as if they were one container. [This ruling applies] even though [the person] never places the tefillin directly into the outer [container] without [first] placing them in their inner [container] and then placing it within the outer [container].

Therefore when people customarily place their tefillin-satchel and their tallis in a [second,] larger satchel, the larger satchel is also considered as designated [for the tefillin], and an additional container must be placed over them. If, however, the tefillin-satchel is attached to the top of the larger satchel, the opposite side of the larger satchel is not considered as designated [for the tefillin], and may be counted as an additional container if [the larger satchel] is turned upside down.

ג בַּיִת שֶׁיֵּשׁ בּוֹ תְּפִלִּין – אָסוּר לְשַׁמֵּשׁ בּוֹ מִטָּתוֹ,3 עַד שֶׁיּוֹצִיאֵן,י,4 אוֹ שֶׁיַּעֲשֶׂה לִפְנֵיהֶם מְחִצָּה גָּבוֹהַּ עֲשָׂרָה טְפָחִיםיא,5 אַף עַל פִּי שֶׁהֵן מְגֻלִּין,יב אוֹ שֶׁיְּכַסֵּן שְׁנֵי כִּסּוּיִים כְּלִי בְּתוֹךְ כְּלִי.יג וְהוּא שֶׁאֵין הַשֵּׁנִי מְיֻחָד לָהֶם,יד אוֹ שֶׁהַחִיצוֹן מְיֻחָד לָהֶם וְהַפְּנִימִי אֵין מְיֻחָד לָהֶם, וְאֵין צָרִיךְ לוֹמַר אִם שְׁנֵיהֶם אֵינָן מְיֻחָדִים לָהֶם,טו אֲבָל אִם שְׁנֵיהֶם מְיֻחָדִים וַאֲפִלּוּ מֵאָה שֶׁהֵם מְיֻחָדִים לָהֶם – חֲשׁוּבִים כִּכְלִי אֶחָד,טז אַף עַל פִּי שֶׁאֵין מַנִּיחִין לְעוֹלָם הַתְּפִלִּין כְּמוֹ שֶׁהֵן בְּתוֹךְ הַחִיצוֹן, אֶלָּא מַנִּיחִין אוֹתָן בְּתוֹךְ הַפְּנִימִי וְהַפְּנִימִי בְּתוֹךְ הַחִיצוֹן.יז

לְפִיכָךְ אוֹתָן הַמַּנִּיחִין כִּיס הַתְּפִלִּין וְהַטַּלִּית לְתוֹךְ כִּיס גָּדוֹל – הֲרֵי גַּם כִּיס הַגָּדוֹל נִקְרָא כֶּלְיָן הַמְיֻחָד לָהֶן, וְצָרִיךְ עוֹד כְּלִי עַל גַּבָּן. אַךְ אִם כִּיס הַתְּפִלִּין מְחֻבָּר לְמַעְלָה עַל כִּיס הַגָּדוֹל – הֲרֵי צַד הַשֵּׁנִי שֶׁל כִּיס הַגָּדוֹל אֵינוֹ נִקְרָא כִּלְיָן, וּמוֹעִיל לָהֶן אִם הֲפָכוֹ:יח

4 If one spreads a tallis6 over a tefillin-satchel, this serves [as the required separation], even though it is not tucked under [the tefillin].

ד אִם פָּרַשׂ טַלִּיתיט,6 עַל גַּבֵּי כִּיס שֶׁל תְּפִלִּין שֶׁמֻּנָּח,כ אַף עַל פִּי שֶׁאֵינָהּ כְּרוּכָה תַּחְתָּיו מִלְּמַטָּה – מֻתָּר:

5 If a mezuzah is affixed within a room,7 one opinion requires that it be placed in a container which in turn is within a container, i.e., that it be covered by two coverings; [hence,] if G‑d’s name8 is covered by glass, it is sufficient to cover it with a single cloth.

Another opinion is that since the mezuzah is entirely fixed within the wall,9 and there is only an opening on the outside, it is sufficient [for these purposes] to block the opening with a piece of wax or other substance which its owner intends to disregard henceforth [and to leave] there [permanently]. There is thus no need for two containers, one within the other, because the wall constitutes a separate domain10 that comprises everything within it, when the hole in it is not open to the [room]. Moreover, [according to this view,] even if the mezuzah is placed in a tube, since the tube is affixed to the wall it is considered part of the wall.

Nevertheless, [even according to these authorities,] closing [the hole] with glass is not effective. [The rationale is that] since the mezuzah can be seen through the glass, [relations in this room are] forbidden, just as nakedness [seen through] glass is forbidden11 within [the context of the directive]12 “that He see no nakedness among you.” Marital relations are also associated with abashment, and thus resemble nakedness. The mezuzah must therefore be sealed with an opaque covering through which it cannot be seen.13

One may rely on the leniency of [the latter] opinion,14 for this is a point of Rabbinic law. Moreover, it is possible to explain that even the opinions that require [that sacred texts be placed in] two containers, one within the other, make that specification only with regard to a container, because15 a container cannot be regarded henceforth as a nonentity [that becomes a permanent part of another domain]. Hence [a container] cannot serve to block the hole in the wall that opens to a room, to the extent that anything contained within [the wall] will thereby not be considered as if it was within the [room].16

ה אִם הַמְּזוּזָה קְּבוּעָה בִּפְנִים בְּחֶדֶר7 – יֵשׁ מִי שֶׁמַּצְרִיךְכא כְּלִי בְּתוֹךְ כְּלִי, דְּהַיְנוּ לְכַסּוֹתָהּ בִּשְׁנֵי כִּסּוּיִין, וְאִם יֵשׁ זְכוּכִית עַל הַשֵּׁם8 דַּי בִּפְרִיסַת סוּדָר אֶחָד עַל הַזְּכוּכִית.

וְיֵשׁ מִי שֶׁאוֹמֵרכב שֶׁמְּזוּזָה כֵּיוָן שֶׁקְּבוּעָה כֻּלָּהּ בַּכֹּתֶלכג,9 וְאֵין בָּהּ אֶלָּא נֶקֶב בִּלְבַד – דַּי שֶׁיִּסְתֹּם אֶת הַנֶּקֶב בַּחֲתִיכַת שַׁעֲוָה אוֹ דָּבָר אַחֵר שֶׁמְּבַטְּלוֹ שָׁם, וְאֵין צָרִיךְ כְּלִי בְּתוֹךְ כְּלִי, לְפִי שֶׁהַכֹּתֶל חוֹלֵק רְשׁוּת לְעַצְמוֹ10 לְכָל מַה שֶּׁבְּתוֹכוֹ כְּשֶׁאֵין נֶקֶב פָּתוּחַ מִשָּׁם לַבַּיִת.כד וְאַף אִם הַמְּזוּזָה קְּבוּעָה בִּשְׁפוֹפֶרֶתכה – מִכָּל מָקוֹם כֵּיוָן שֶׁהִיא מְחֻבֶּרֶת לַכֹּתֶל הֲרֵי הִיא כְּכֹתֶל. אֲבָל סְתִימַת זְכוּכִית – אֵינָהּ מוֹעֶלֶת, שֶׁכֵּיוָן שֶׁהַמְּזוּזָה נִרְאֵית דֶּרֶךְ הַזְּכוּכִית – אָסוּר, כְּמוֹ שֶׁאָסְרוּ עֶרְוָה בַּעֲשָׁשִׁיתכו,11 מִשּׁוּם12 "לֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר",כז וְתַשְׁמִישׁ הַמִּטָּה הִיא גַּם כֵּן גְּנַאי וְדוֹמֶה לְעֶרְוָה,כח וְצָרִיךְ סְתִימָה גְּמוּרָה שֶׁאֵין הַמְּזוּזָה נִרְאֵית מִתּוֹכָהּ.כט,13

וְיֵשׁ לִסְמֹךְ עַל דְּבָרָיו לְהָקֵל14 בְּדִבְרֵי סוֹפְרִים, בְּשֶׁגַּם שֶׁיֵּשׁ לוֹמַר שֶׁאַף מִי שֶׁהִצְרִיךְ כְּלִי בְּתוֹךְ כְּלִי – לֹא הִצְרִיךְ אֶלָּא בִּכְלִי לְבַד, מִפְּנֵי15 (א) שֶׁאֵינוֹ מְבַטְּלוֹ שָׁם,ל וְאֵינוֹ מוֹעִיל לִסְתֹּם פְּתִיחַת נֶקֶב הַכֹּתֶל לַבַּיִת שֶׁלֹּא יְהֵא כָּל מַה שֶּׁבְּתוֹכוֹ נִדּוֹן כְּאִלּוּ הוּא בְּתוֹךְ הַבַּיִת:לא,16

6 Even if [tefillin] are placed in two containers, one within the other, it is forbidden for one to place them at his feet,17 even if he is not together18 with his wife,19 for this would be disrespectful [to the tefillin].

Similarly, if one places them in the bed at his side, this is considered as if they were placed at his feet. Even [placing them] at his head is forbidden if they are directly under his head. This applies even if they are placed in two containers, one within the other, and even if he is not together with his wife.

One may, however, [place the tefillin at his head, but] not directly under his head. This is permitted if he is not together with his wife, even if [the tefillin] are not held in a container at all. However, they must be positioned in such a way that they will not roll to the side; e.g., [he is sleeping with two pillows and] he places them between the lower pillow and the pillow on which his head rests, and [the tefillin] are not placed directly under his head.

If one is together with his wife, [the tefillin] must be placed in two containers, one within the other; [i.e., the tefillin] should be placed in one container and the pillow on which his head rests20 is considered as the other container.

Our Sages did not grant one license to place tefillin at his head (when he is together with his wife), even if they are in two containers, one within the other, except to protect them from thieves and from mice. Therefore if one has another secure place for [his tefillin], he should not place them in his bed at all.

ו אֲפִלּוּ הִנִּיחָן כְּלִי בְּתוֹךְ כְּלִי – אָסוּר לְהַנִּיחָן תַּחַת מַרְגְּלוֹתָיו,לב,17 אֲפִלּוּ אֵין אִשְׁתּוֹ19 עִמּוֹ,לג,18 מִפְּנֵי שֶׁנּוֹהֵג בָּהֶן מִנְהַג בִּזָּיוֹן.לד וְכֵן לְהַנִּיחָן בַּמִּטָּה כְּנֶגֶד צִדּוֹ – דִּינָם כְּתַחַת מַרְגְּלוֹתָיו.לה וַאֲפִלּוּ תַּחַת מְרַאֲשׁוֹתָיו – אָסוּר כְּנֶגֶד רֹאשׁוֹלו אֲפִלּוּ כְּלִי בְּתוֹךְ כְּלִי אֲפִלּוּ אֵין אִשְׁתּוֹ עִמּוֹ.לז

אֲבָל שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ, אִם אֵין אִשְׁתּוֹ עִמּוֹ – מֻתָּר אֲפִלּוּ שֶׁלֹּא בִּכְלִי כְּלָל, רַק שֶׁיַנִּיחֵן בָּעִנְיָן שֶׁלֹּא יִתְגַּלְגְּלוּ מִשָּׁם לִצְדָדִין, כְּגוֹן שֶׁהִנִּיחָן בֵּין כַּר הַתַּחְתּוֹן לַכַּר שֶׁתַּחַת רֹאשׁוֹ, שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ.לח וְאִם אִשְׁתּוֹ עִמּוֹ – צָרִיךְ כְּלִי בְּתוֹךְ כְּלִי,לט דְּהַיְנוּ שֶׁיַּנִּיחֵם בְּתוֹךְ כְּלִי אֶחָד וְהַכַּר שֶׁתַּחַת רֹאשׁוֹ20 הוּא כְּלִי שֵׁנִי.מ

וְלֹא הִתִּירוּ חֲכָמִים לְהַנִּיחַ תְּפִלִּין תַּחַת מְרַאֲשׁוֹתָיומא (כְּשֶׁאִשְׁתּוֹ עִמּוֹ)מב אֲפִלּוּ כְּלִי בְּתוֹךְ כְּלִי, אֶלָּא כְּדֵי שֶׁיִּשְׁתַּמְּרוּ מִן הַגַּנָּבִים וְהָעַכְבָּרִים,מג וּלְפִיכָךְ אִם יֵשׁ לוֹ מָקוֹם אַחֵר שֶׁמִּשְׁתַּמְּרִין שָׁם לֹא יַנִּיחֵן כְּלָל בַּמִּטָּה:מד

7 If there is [a ledge] projecting from the bed [at least] three handbreadths above one’s head, or [at least] three handbreadths below his head, he may place [tefillin] on it, even if he is together with his wife in bed, provided [the tefillin] are placed in two containers, one within the other.

ז הָיָה יוֹצֵא מֵהַמִּטָּה מָקוֹם שֶׁהוּא גָּבוֹהַּ שְׁלֹשָׁה טְפָחִים לְמַעְלָה מְרַאֲשׁוֹתָיו אוֹ נָמוּךְ שְׁלֹשָׁה טְפָחִים לְמַטָּה מְרַאֲשׁוֹתָיו – מֻתָּר לְהַנִּיחָן עָלָיו אַף עַל פִּי שֶׁאִשְׁתּוֹ עִמּוֹ בַּמִּטָּהמה וּבִלְבַד שֶׁיַּנִּיחֶהָ כְּלִי בְּתוֹךְ כְּלִי:

8 If one is together with his wife but does not intend to engage in relations, it is considered as if he is not together with his wife.21 There is, however, an opinion which forbids one from being in the same bed as his wife unless he first places tefillin and holy books that are in the room in two containers, one within the other, lest he forget about them and engage in relations.

(It is proper to follow this opinion even though no halachic prohibition is involved. For the law allows one to sleep together with his wife on Tishah BeAv;22 we are not concerned that perhaps one will forget [the prohibition against relations on that date]. Nevertheless, it is proper to be stringent, as will be explained in sec. 554.)23

ח (ב) אִשְׁתּוֹ עִמּוֹ וְאֵינוֹ רוֹצֶה לְשַׁמֵּשׁ – נִקְרָא אֵין אִשְׁתּוֹ עִמּוֹ.מו,21

וְיֵשׁ מִי שֶׁאוֹסֵרמז לִהְיוֹת אִשְׁתּוֹ עִמּוֹ בַּמִּטָּה עַד שֶׁיַּנִּיחַ הַתְּפִלִּין וְהַסְּפָרִים שֶׁבַּחֶדֶר כְּלִי בְּתוֹךְ כְּלִי, שֶׁמָּא יִשְׁכַּח עֲלֵיהֶן וִישַׁמֵּשׁ.

(וְנָכוֹן לָחוּשׁ לִדְבָרָיו אַף עַל פִּי שֶׁאֵין אִסּוּר בַּדָּבָר מִן הַדִּין, שֶׁהֲרֵי מִן הַדִּין מֻתָּר לִישֹׁן עִם אִשְׁתּוֹ בְּתִשְׁעָה בְּאָב22 וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁכַּח, אֶלָּא שֶׁנָּכוֹן הַדָּבָר לְהַחְמִיר כְּמוֹ שֶׁיִּתְבָּאֵר סִימָן תקנד):מח,23

9 If one forgot and engaged in marital relations while wearing tefillin, he should handle neither the cubes nor the straps24 until he washes his hands,25 for “hands are active”26 and they may have touched an unclean place. As soon as he washes his hands, he should remove his tefillin before cleaning [all traces of] semen [from his body],27 if there are any.28 Afterwards, he may put the tefillin on again, for a person who discharged semen is permitted to wear tefillin after he cleansed it from [his body], but not while it is on [his body].

ט שָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ בִּתְפִלִּין – לֹא יֶאֱחֹז לֹא בַּבָּתִּים וְלֹא בָּרְצוּעוֹת24 עַד שֶׁיִּטֹּל יָדָיו,מט,25 מִפְּנֵי שֶׁהַיָּדַיִם עַסְקָנִיּוֹת הֵןנ,26 וְשֶׁמָּא נָגְעוּ בִּמְקוֹם הַטִּנֹּפֶת,נא וּמִיָּד שֶׁנּוֹטֵל יָדָיו – צָרִיךְ לְחָלְצָן עַד שֶׁיְּקַנַּח הַקֶּרִינב (ג) אִם יֶשְׁנוֹ עָלָיו,נג,28 וְאָז יָכוֹל לַחֲזֹר וּלְלָבְשָׁן, שֶׁבַּעַל קֶרִי מֻתָּר בִּתְפִלִּיןנד לְאַחַר שֶׁקִּנַּח הַקֶּרִי,נה אֲבָל לֹא בְּעוֹד שֶׁהַקֶּרִי עָלָיו:נו

10 If one forgot, slept while wearing [tefillin], and had a nocturnal emission, he must remove [the tefillin]29 before cleansing [the traces of] semen on his body and washing his hands. [While taking off the tefillin] he should not handle the cubes, but only the straps.30 He should not wash his hands immediately after waking from sleep. [The rationale: in such a situation,] the concern that while he was asleep his hands touched an unclean place is not so great as to make the obligation to wash them take precedence over [the prohibition against] continuing to wear tefillin while there is semen on his body before he has washed his hands.

Nevertheless, [even in such a situation,] he is not permitted to handle the cubes, since it is possible [to remove the tefillin by handling] the straps [alone]. When, by contrast, one engages in relations, he is not permitted [to remove his tefillin before washing his hands] even by handling the straps, because “hands are active,” [and it is likely that they touched an unclean place].

י שָׁכַח וְיָשַׁן בָּהֶן וְרָאָה קֶרִינז וְצָרִיךְ לְסַלְּקָן29 בְּעוֹד שֶׁהַקֶּרִי עָלָיונח – לֹא יֶאֱחֹז בַּבָּתִּים, אֶלָּא יֶאֱחֹז בָּרְצוּעוֹת30 וּמְסִירָןנט עַד שֶׁיְּקַנַּח הַקֶּרִי מֵעָלָיו וְיִטֹּל יָדָיו.ס אֲבָל לֹא יִטֹּל יָדָיו מִיָּד שֶׁנֵּעוֹר מִשְּׁנָתוֹ, מִפְּנֵי שֶׁאֵין לָחוּשׁ בָּהֶם כָּל־כָּךְ שֶׁמָּא נָגְעוּ בִּמְקוֹם הַטִּנֹּפֶת כְּשֶׁיָּשַׁן, שֶׁתְּהֵא נְטִילָתָן כְּדַאי לְהַשְׁהוֹת עָלָיו הַתְּפִלִּין בְּעוֹד שֶׁהַקֶּרִי עָלָיו עַד שֶׁיִּטֹּל יָדָיו. וְאַף־עַל־פִּי־כֵן אֵין מַתִּירִין לוֹ לֶאֱחֹז בַּבָּתִּים, כֵּיוָן שֶׁאֶפְשָׁר עַל יְדֵי הָרְצוּעוֹת.סא

אֲבָל בְּשִׁמֵּשׁ מִטָּתוֹ – אֵין מַתִּירִים אֲפִלּוּ עַל יְדֵי הָרְצוּעָה, הוֹאִיל וְהַיָּדַיִם עַסְקָנִיּוֹת הֵן:סב

11 When one enters [a room in order to partake of] a full meal,31 he should remove [his tefillin] and place them on the table so that they be ready for him at the end of the meal, and he will be able to put them on again before reciting the Grace after Meals.

To what does the above apply? To a full meal, when there is reason to be concerned that he may become intoxicated and [act in a way that] disgraces the tefillin. With regard to eating a snack,32 there is no need to remove them at all.

יא הַנִּכְנָס לִסְעוּדַת קֶבַע31 – חוֹלְצָן וּמַנִּיחָן עַל הַשֻּׁלְחָן,סג שֶׁיְּהֵא מְזֻמָּנִים לוֹ בִּשְׁעַת גְּמַר הַסְּעוּדָה, שֶׁיַּחֲזֹר וִינִיחֵן עָלָיו קֹדֶם בִּרְכַּת הַמָּזוֹן.סד

בַּמֶּה דְּבָרִים אֲמוּרִים? בִּסְעוּדַת קֶבַע שֶׁיֵּשׁ לָחוּשׁ שֶׁמָּא יִשְׁתַּכֵּר וְיִתְגַּנֶּה בִּתְפִלָּיו,סה אֲבָל לַאֲכִילַת עֲרַאי32 – אֵין צָרִיךְ לְחָלְצָן כְּלָל:סו