Siman 10 - Tefillin

1. INTRODUCTION

 

Tefillin are referred to in the Torah as an "ot" - a sign.  Like tzitzit, the tefillin serve as a double sign.  They are a sign to ourselves: by placing the tefillin on our heads and next to our hearts, we reinforce in ourselves the need to have our minds and emotions subordinated to God's service; this aspect is expressed in the first verse cited by the Kitzur "in order that HaShem's Torah should be in your mouth."  And since the tefillin are a prominent and uniquely Jewish appurtenance, they are also a sign to all who see us that we are committed Jews.  This aspect is expressed in the other verse cited, "And all the nations of the world shall see that HaShem's name is called upon you, and they will be in awe of you" (Devarim 28:10) which tradition connects with this mitzva. (1)

 

2. "POSH'EI YISRAEL BE-GUFAN" - JEW WHO SIN WITH THEIR BODIES (se'if 1)

 

The Kitzur quotes the gemara that labels those men who never don tefillin as "sinners with their bodies."  This is a very harsh-sounding epithet for what seems like a relatively minor omission.  Actually, the original context of this statement implies that those who sin with their bodies, whose punishment in the next world is limited, are favorably compared with those who sin with destructive opinions and teachings whose punishment knows no bounds. (2)

 

Still, neglecting tefillin seems like a strange choice to exemplify "Jewish sinners with their bodies."  By comparison, non-Jews who sin with their bodies are exemplified in the gemara by adultery! (3)  The example of tefillin hints at a deep connection between this mitzva and the special nature of the Jewish body.  The unique holiness of the body is connected with tefillin more than with any other mitzva.  Tefillin DEMAND a pure body, as we will learn in se'if 23.

 

But tefillin also TESTIFY to the purity of our bodies.  Tefillin, unlike tzitzit, are not only mitzva-objects; they are actually holy objects.  Their holiness is comparable to that of a sefer Torah, the primary instrument of the revelation of Godliness in the material world!  The fact that we are commanded to bind and unite these sacred objects to our bodies, to tie them to our hands and place them between our eyes, suggests that our bodies are fitting partners for them. (4)

 

Finally, the tefillin STIMULATE purity of body.  The very act of binding these objects to our selves encourages us to respect and cultivate bodily purity.

 

3. TIME OF PUTTING ON TEFILLIN (se'if 2) (5)

 

The Kitzur points out that the time of tefillin begins when there is enough light to see and recognize one's friend - about 50 minutes before sunrise.  The gemara gives several other signs which tell us when this time has arrived, but the halakha is stated using this one to teach an important moral lesson; before we are permitted to worry about our SPIRITUAL level by performing "religious" mitzvot like tefillin, we must be on an acceptable moral level where we are capable of discerning and recognizing our fellow man.

 

4. EIN MA'AVIRIN AL HA-MITZVOT - We don't pass over a mitzva (se'if 2)

 

The Kitzur explains that even though it is proper to put on one's tallit before tefillin, one must put on tefillin first if one encounters them first.  This ruling is based upon the important principle of "ein ma'avirin al ha-mitzvot."  The main reason for this principle is that if we delay a mitzva it may become "spoiled" - that is to say, we may lose the opportunity to fulfill it.  This point is illustrated by the mitzva of matza that needs to be baked quickly in order to be kept from fermentation - a process which usually implies spoilage.  (6)

 

But our case involves the order of precedence of two different mitzvot, tallit and tefillin.  So it seems that this reason doesn't apply - whichever one we perform first, the other one is being neglected.  Still, mitzvot should be accompanied by a natural enthusiasm, and this enthusiasm can itself be spoiled if we put off our opportunities for mitzvot for whatever reason.

 

5.  PLACE OF THE TEFILLIN (se'if 3)

 

Tefillin are placed in the softest part of the head and on the weaker of the arms - relatively speaking, since a person's left arm may be strong indeed.  This hints that spiritual might tends to thrive precisely where material might is most subdued.

 

6. POSTURE (se'if 4)

 

The custom of most Ashkenazim is to put on the tefillin while standing up. Standing is the most respectful posture for performing a mitzva and for blessing on it, and with respect to tallit and tefillin this respect became enshrined in custom.

 

However, from the Zohar it seems that one stands only for the head tefillin, and the Sefaradim have adopted this custom. (7)

 

7. BERAKHOT (se'ifim 4, 11)

 

The order of donning the tefillin seems very elaborate.  This procedure derives from the gemara which explains that if there is no interruption between the two tefillin one berakha is said, but if there is an interruption two are said.

 

The Rif understood that if there is no interruption only one berakha is recited ALTOGETHER, since the berakha "lehaniach tefillin" recited while putting on the hand tefilla suffices also for the head tefilla.  But if there is an interruption one says two berakhot, because if one is blessing on the head tefilla alone there is a different berakha - "al mitzvat tefillin."  This is the custom of the Sefaradim, who generally say only one berakha on the two tefillin.

 

Rabbeinu Tam understood that if there is no interruption one says only one berakha ON THE HEAD TEFILLA.  Even though two berakhot were established for this tefilla, only one is recited uniquely on it, because the berakha "lehaniach" said on the hand tefilla applies to the head tefilla too.  But if there is an interruption then the previous berakha can not apply.  Then one says both berakhot on the head tefilla, as it requires both.  This is the custom of the Ashkenazim, who in general say "lehaniach" once for the two tefillin and "al mitzvat tefillin" on the head tefilla alone, and if there is an interruption say an additional "lehaniach" on the head tefilla alone.  This is the ruling we find in the Kitzur. (8)

 

That is why Ashkenazim say "barukh shem kavod" after the second berakha, as if it were a doubtful berakha.  Our custom is firmly established according to Rabbeinu Tam, but we acknowledge the other point of view by noting that IF halakha were according to the Rif we would be OBLIGED to say "barukh shem kavod."

 

8. ORDER OF TEFILLIN  (se'if 5)

 

The hand tefilla always precedes the head tefilla - even if we encounter the head tefilla first, despite the principle of "ein ma'avirin" (see se'if 2).  As we pointed out regarding washing the hands, purity of action - proper moral and ethical conduct - is the necessary foundation for spiritual elevation. Thus, purifying the hands must precede purifying the mind.

 

9. INTERPOSITION BETWEEN STRAPS AND THE BODY (se'if 6)

 

The Kitzur explains that no interposition between the boxes (batim) and the body is permitted.  We explained in the introduction that the tefillin testify to the holiness of the body by virtue of the fact that they are bound to it.  This bond is manifest when nothing intervenes between the tefillin and the body.  However, this requirement is relevant specifically to the "batim." here is no absolute requirement that all the windings of the hand tefilla should rest on the skin.

 

10. INTENTION (se'if 10)

 

The Kitzur explains that one should consider as he puts on the tefillin that HaShem gave us this mitzva in order to subordinate our hearts and minds to His service.

 

Proper fulfillment of every mitzva requires an intention to perform the mitzva.  For instance, on Rosh HaShana a person has not fulfilled the requirement to blow the shofar if he thinks he is just tooting on a horn.  In addition, it is proper that when performing a mitzva one should be concentrating on the mitzva and its significance.  This concentration is especially important when the Torah itself indicates the significance of the mitzva.  Such is the case with tefillin where the Torah explicates that we should put them on "IN ORDER THAT HaShem's Torah should be in your mouth." (9)

 

11. HAND AND HEAD TEFILLIN ARE INDEPENDENT MITZVOT (se'if 11)

 

Even though ethical rectitude should precede and serve as the basis for our spiritual attainments, there may be situations where there are psychological or practical obstacles to improving our moral behavior.  Someone who finds it impossible to start with proper interpersonal behavior - who can not start with his hand tefilla - should not be discouraged from forging ahead with his spiritual growth according to his ability, and should go ahead and put on his head tefilla.

 

Likewise, the Torah does not view ethics as the ultimate goal.  Even before the giving of the Torah ethical behavior was demanded of human beings.  Moral conduct should be viewed as the stepping-stone to achieving holiness.  Nonetheless, obstacles to growing in holiness should not deter us from taking the first step and repairing our human conduct - if we do not have a head tefillin, we should go ahead and put on the hand tefillin.  (See what we wrote above on the order of tefillin.)

 

12. CONCENTRATING ON THE TEFILLIN (se'ifim 16, 17, 23)

 

The Kitzur rules that one must have the tefillin in mind all the time we wear them.  This implies that we may not sleep in tefillin.

 

As we mentioned in the introduction, tefillin not only testify to our purity, they also are meant to strengthen it.  Tefillin require a constant awareness of the heightened state of bodily purity which we are capable of - as if they "lead by example."  The partial occlusion of holiness which occurs during sleep (see siman 2) particularly contradicts the requisite state of purity, so it is easy to understand why any kind of sleep is forbidden in tefillin.

 

13. CLEANLINESS OF BODY (se'if 23)

 

The Kitzur points out that one may not don tefillin when the body is not clean, and they must be removed even to pass wind.  Actually, even unclean thoughts are forbidden while wearing tefillin, and someone who is occupied by such thoughts needs to remove his tefillin (and afterwards try to clear his mind of immodest ideas).

 

We explained at the end of siman 2 that elimination demonstrates that some food can not be assimilated into our bodies, and this reminds us that some aspects of the material world resist being harnessed for holiness.  The waste products are thus a symbol of the stubborn persistence of wickedness in the world.  Tefillin particularly require bodily cleanliness since they demonstrate that our bodies are themselves holy, and so elimination is apprehended as an instance, and not merely an example, of the fact that not everything in the world is readily adapted to spirituality.

 

14. TEFILLIN ON HOLIDAYS (se'ifim 2, 25)

 

The gemara explains that there is no mitzva to put on tefillin on Shabbat and Yom Tov, since they themselves are an "ot" - a sign.  Therefore, the additional sign of tefillin is unnecessary. (10)  The importance of tefillin is that they show that our minds, hearts, and bodies can be subordinated to HaShem.  The fact that we refrain from all ordinary labor on these days and fulfill a mitzva through our bodily enjoyment (oneg Shabbat, simchat Yom Tov) make the same point.  If we were to wear tefillin too, it would seem as if we value them as a mere amulet or charm, not as a sign. (11)

 

Authorities disagree if Chol Ha-mo'ed is like Yom Tov. (12)  Sefaradim and Ashkenazim of Eretz Yisrael do not put on tefillin during Chol Ha-mo'ed; most other Ashkenazim put them on and even say the blessings during Chol Ha-mo'ed like any other weekday.  This disagreement highlights the ambiguous status of Chol Ha-mo'ed - a seeming oxymoron whose literal meaning is "the weekday of the holiday!"

 

 

Endnotes:

 

(1) Berakhot 6a.

 

2) Rosh HaShana 17a.

 

(3) According to Rashi, this is the meaning of "aveira" in this context.

 

(4) This is the emphasis of Rav Kook in Olat Ra'aya, section on tefillin.

 

(5) The Kitzur in this se'if says that tallit comes first since it is "tadir."  According to the SA the reason is because of "ma'alin bi-kedusha," but many Rishonim give the reason mentioned by Rav Ganzfried.

 

(6) The comparison to chametz is from Mekhilta De-Rabbi Yishmael, Parashat Bo.  The principle is mentioned without a scriptural source in Pesachim 64b and Yoma 33a regarding the Temple service.

 

(7) Zohar Chayei Sarah I:132b, siman 234 in Sulam Reshit Chokhma Kedusha 6:87 refers also to Zohar Teruma, pg. 133a.  I saw in the name of the Gra that the main significance of the Zohar is that one must stand for tefillin shel rosh, but not that one must sit for tefillin shel yad, and this indeed is what the Reshit Chokhma says.

 

(8) All this is in the Beit Yosef and Darkhei Moshe OC 25:5. The talmudic source is Menachot 36a.

 

(9) Shemot 13:9.  This is the insight of the Bach regarding tzitzit siman 8, and he repeats it regarding tefillin in 25 and in reference to Sukka.

 

(10) Menachot 36b.

 

(11) This seems to be the point of the Zohar Chadash cited in the BY, end of OC 31.

 

(12) The plain sense of the gemara (MK 19a, Yerushalmi MK 3:4) is that one must put on tefillin on Chol Ha-mo'ed; the Zohar Chadash (Shir HaShirim 8a) says explicitly that one may not.  Many Rishonim resolve the two sources by saying that the gemara is according to the Tanaim who require tefillin on Shabbat and Yom Tov too.  All this is in the BY on 31.  The Bach upholds the custom of Ashkenazim to put them on with a berakha.

The ZC is very strict about putting on tefillin on days which are a "sign," because on those days we wear "the tefillin of HaShem" and it is very insulting to wear our own tefillin.  This is likened to a servant of the king who wears a copy of the king’s seal for protection; if the king gives him his actual seal  (or a more important seal?) of course he will remove his copy.

 

In addition, the Zohar includes Chol Ha-mo'ed among days which are a sign.  It likens Yom Tov to the sun, and further to the head tefillin; Chol Ha-mo'ed is like the moon since it does not have its own radiance, and further to the hand tefillin.  (Recall that the Zohar itself compares shel yad to female and to shamor, shel rosh to male and to zakhor - hence standing up.)  The text further explains that tefillin shel yad illuminate only through the light of tefillin shel rosh.