The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/07/25 ; 04/08/25 ; 04/09/25 ; 05/06/25 ; 05/08/25 May Another Person Help Put Tefillin On You—And Who Qualifies to Do So? The act of putting on Tefillin is a personal Misva that requires intention, precision, and sanctity. But what happens when a person cannot do it themselves? May another person assist? And are there restrictions on who is allowed to help—such as a woman, child, or even a non-Jew? This Halacha explores the boundaries of assistance, the impact on kavana and the Beracha, and the situations where help becomes a necessity. Is a Person Allowed to Receive Help Putting On Tefillin? Yes. A person may receive help putting on Tefillin, especially when needed due to age, injury, or inexperience. Ideally, a man should put on his own Tefillin to perform the Misva personally, but Halacha allows for assistance when necessary. The Misva lies in the placement and binding of the Tefillin onto the body. As long as the wearer has the proper intention (kavana) and recites the Beracha, the Misva is fulfilled—even if another person places or wraps the Tefillin. This applies both to the Shel Yad (on the arm) and the Shel Rosh (on the head). Help may be given with positioning, adjusting, or tightening—especially if the wearer cannot reach, does not know how, or is worried about doing it incorrectly. Does the One Assisting Need to Have Kavana? No. The kavana that matters is that of the person wearing the Tefillin, not the one providing assistance. The helper does not need to have in mind that a Misva is being done. The individual receiving the Tefillin is the one performing the commandment, even if someone else does the physical action. Therefore, one can fulfill the Misva even if the helper is not religious, does not know the laws, or is not thinking about the Misva. Can a Woman Help Someone Put On Tefillin? Yes. A woman may assist someone with putting on Tefillin. Since the woman is not fulfilling the Misva for herself, but simply helping position the Tefillin on another, there is no issue. This applies to mothers helping sons, nurses helping patients, or even a bystander helping a man with limited mobility. As long as the person wearing the Tefillin recites the Beracha and intends to perform the Misva, the placement by a woman is Halachically acceptable. Some might wonder whether the woman should wear gloves or avoid contact, but Halacha does not require this. Modesty and appropriateness should always be observed, but the assistance itself is permitted. Can a Child Assist an Adult? If the child is old enough to understand how to properly place the Tefillin, and is respectful and calm, he may help. However, ideally, the Tefillin should be placed by an adult, since a child may lack the strength, precision, or awareness needed. Still, in the absence of alternatives—for example, if a young son is helping his elderly father—it is acceptable. May a Non-Jew Help Someone Put On Tefillin? Surprisingly, yes. A non-Jew may assist in the physical placement of the Tefillin—provided that: - The person wearing the Tefillin recites the Beracha - The non-Jew does not interfere with kavana or Beracha - The Tefillin are placed correctly and securely This is relevant in cases of hospital care, where nurses or aides who are not Jewish help position the straps or box. The non-Jew is not fulfilling the Misva, and the Halachic responsibility lies entirely with the person wearing them. However, it is crucial to ensure the Tefillin are not handled disrespectfully, and that the placement is correct. If the non-Jew does not know how to handle them properly, one should avoid asking for help unless truly necessary. What If the Wearer Cannot Wrap the Strap Themselves? If a person cannot wrap the retzuot due to paralysis, amputation, weakness, or other physical limitation, another person may wrap the Tefillin for them. As long as the Bayit is placed properly and the intention and Beracha are performed by the wearer, the Misva is fulfilled. It is best for the wearer to be involved to the extent they can—such as holding the box in place, tightening the strap, or reciting the Beracha before assistance begins. If none of that is possible—for example, a fully paralyzed individual—the helper may do everything, and the person fulfills the Misva mentally, with kavana in the heart. Can the Helper Speak or Interrupt During the Process? While helping another person put on Tefillin, it is best not to speak during the process—from the time of the Beracha on the Shel Yad until after the Shel Rosh is secured. Just like when putting on one's own Tefillin, interruptions are discouraged, unless for a Misva or necessary communication. The helper should be mindful and respectful, preserving the sanctity of the moment. Summary - A person may receive help putting on Tefillin if needed. - The Beracha and kavana must come from the person wearing the Tefillin—not the helper. - A woman, child, or non-Jew may assist if done respectfully and correctly. - The helper does not need to have kavana to fulfill the Misva. - The wearer should be involved as much as possible, even minimally. - Speaking or interrupting during the process should be avoided unless necessary.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/08/25 ; 04/09/25 ; 05/05/25 ; 05/06/25 Should the Yud of the Tefillin Shel Yad Be Touching the Bayit—And How Critical Is Its Placement? The Tefillin Shel Yad is wrapped around the arm and tied with a knot shaped like the Hebrew letter Yud, positioned near the Bayit (box). This Yud is not merely decorative; it carries both Halachic and Kabbalistic importance. But how close must it be to the box? Does its position affect the validity of the Misva? And what happens if it slips out of place during prayer? What Is the Yud on the Tefillin Shel Yad? The Torah uses the phrase "Totafot"—frontlets—when referring to Tefillin. The Halacha teaches that this word alludes to four Parashiot (Torah passages) placed in the Shel Rosh, but also connects to the name of Hashem. The Name of Hashem, as reflected in the Tefillin, appears through the knot of the Shel Yad shaped like a Yud, the shape of the knot of the Shel Rosh (a Dalet), and the Shin embossed on the Shel Rosh. Together, these letters spell out "Shaddai," one of the sacred Names of Hashem. According to Kabbala, this structure must be complete and properly aligned, or it interrupts the spiritual flow the Tefillin are meant to draw. But aside from the Kabbalistic implications, there are real Halachic consequences if the Yud is not properly positioned. Must the Yud Be Touching the Bayit? Yes. The Yud must rest against the Bayit, and the knot should be snug and stable. The Shulhan Aruch (Orah Haim 27:2) rules that the Yud must not be separated from the box, even by a small space. The Yud is part of the Halachic identity of the Tefillin. According to the Hida (Birkei Yosef), if the Yud is not close to the Bayit—if it slips down the strap or hangs loosely—the Tefillin may be considered Pasul (invalid), especially during the Beracha. To fulfill the Misva properly, one must ensure at the time of the Beracha and binding that the Yud is tight and resting directly against the base of the box. Does It Invalidate the Tefillin If the Yud Moves During Tefila? If the Yud is touching the Bayit when the Beracha is recited and the Tefillin are put on, but it later shifts slightly during prayer, this does not invalidate the Misva. The critical moment is the initial placement and blessing. However, if a person notices that the Yud has slipped or become completely separated during prayer, it is appropriate to adjust it immediately and discreetly. There's no need to repeat the Beracha unless it was clearly never positioned properly to begin with. In fact, it is a good practice to check the Yud each morning before putting on the Tefillin. Make sure the loop is tight and that the knot is secure. If the knot is loose or keeps sliding, it may need to be retied by someone knowledgeable in Tefillin construction. Can the Yud Be Placed Under or Behind the Bayit? The Yud should rest alongside the Bayit, not behind it and not underneath. If it is placed underneath the base—wedged between the box and the arm—it may cause the Bayit to sit at an angle, or lift it slightly, which is improper. The Bayit must sit flat against the bicep, not propped up or tilted. The Yud should hug the corner of the Bayit—visible and aligned, not tucked away or hidden. Some people mistakenly wrap the strap in a way that presses the Yud underneath or squeezes it behind the box. This not only distorts the alignment, but also reduces the visibility and symbolic meaning of the Yud. What If the Yud Is Missing or Not Formed Properly? If the Yud is missing altogether—or if the strap is tied in a way that does not resemble the letter Yud—then the Tefillin Shel Yad is invalid. The form of the knot must clearly resemble a Yud. This is why it's important that the knot is tied by a qualified sofer or expert, and not altered by someone unfamiliar with the laws. Even well-meaning adjustments can result in a shape that does not fulfill the Halachic requirement. Also, over time, straps wear out. The corner may fray or stretch, and the Yud shape may become unclear. A person should periodically inspect the Tefillin or bring them to a sofer for checking. How Tight Should the Knot Be? The strap and knot should be tight enough to keep the Yud securely in place, but not so tight that it pulls or deforms the shape of the Bayit. There is a balance between tightness and comfort. One should feel the firmness, but also be able to move the arm normally. Excessive tightness is unnecessary—and even harmful to the Tefillin and to circulation. Summary - The Yud must be placed directly next to the Bayit of the Tefillin Shel Yad. - This position is Halachically required, not just symbolic or aesthetic. - If the Yud slips after the Beracha, the Misva remains valid, but it should be adjusted. - The Yud should be visible and rest on the side of the Bayit, not under or behind it. - A missing or malformed Yud invalidates the Tefillin Shel Yad. - The strap should be tight enough to hold the Yud in place, but not overly tight.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/15/25 ; 04/16/25 ; 04/23/25 ; 04/24/25 ; 05/13/25 Does Hair, Dirt, or Clothing Count as a Barrier (Hatssitsa) Between the Tefillin and the Body? The Misva of wearing Tefillin requires the box (Bayit) of the Tefillin Shel Yad to be placed directly upon the skin. The Halacha introduces the concept of Hatssitsa—a barrier that interferes between the Tefillin and the arm. This Halacha explores what is considered a Hatssitsa, what kinds of materials invalidate the Misva, and how one should prepare the arm and head before wearing Tefillin to ensure full compliance. Does the Tefillin Shel Yad Need to Touch the Skin Directly? Yes. The Shulhan Aruch (Orah Haim 27:4) states clearly that the Bayit of the Tefillin Shel Yad must rest directly on the skin, without any chatitsa (interruption) beneath it. This includes shirts, undershirts, sleeves, or even sweatbands. The retzuot (straps) may wrap over clothing, but the Bayit itself must not. If the Bayit is on top of a sleeve or bandage, the person has not fulfilled the Misva at all. It is as if the Tefillin were never worn. Is Hair Considered a Barrier? Hair is part of the body and is not considered a Hatssitsa. The Poskim clarify that normal arm or head hair does not interfere with the Misva. Even a full head of hair—curly, thick, or long—is not inherently problematic. However, the issue arises when the hair is matted down with gel, spray, or dirt. If a person uses strong hair gel that forms a hard crust, or if sweat causes the hair to stick together like a shield, then some Poskim consider that a potential barrier. The Halachic principle is: if the material is foreign and not naturally part of the body, and if it is something people would normally remove (like crusted gel or thick mud), then it could be considered a Hatssitsa. What About Hair Gel, Sweat, or Oil? This is a common question. Light gel that keeps hair in place but does not form a crust is generally permitted. If the gel is soft and pliable and does not act as a thick layer between the Bayit and the scalp, then one may place the Tefillin Shel Rosh over it. But if the gel hardens into a shell-like layer that creates a clear separation between the scalp and the Tefillin, that can be a problem. Similarly, sweat is not a problem unless it is mixed with something foreign—such as dried mud or blood. If the skin is sweaty or slightly oily, that is still considered skin. To avoid questions, it's best to wash or wipe the forehead before wearing Tefillin Shel Rosh, especially if a person has oily skin, applied lotion, or used hair products. What About Bandages, Gauze, or Wounds? If there is a bandage on the arm or forehead, that does count as a Hatssitsa. In such cases, the person must try to remove the bandage or find a way to position the Bayit on clean, uncovered skin. If there is a wound, and removing the bandage would cause pain or bleeding, and there is no area to place the Tefillin properly, then one is exempt from the Misva of the Tefillin Shel Yad for that day. However, he should still wear the Tefillin Shel Rosh, assuming the head is unaffected. If only part of the bicep is covered, and there is still enough exposed skin to place the Bayit, then he may proceed and fulfill the Misva. Can a Sleeve Be Pulled Over the Arm After Tefillin Is Put On? Yes, after the Tefillin Shel Yad is in place and the Beracha has been recited, one may pull a sleeve over the arm to keep warm or to keep the Tefillin hidden. However, this is not ideal. Many have the custom to leave the Tefillin exposed, at least partially, as a sign of pride and public sanctification. But if a person is cold or concerned for safety (such as walking in public), it is permissible to cover the Tefillin after the fact. Just make sure the Tefillin was placed directly on the skin to begin with. What If the Retzuah Is Twisted or Touches Clothing? The strap (retzuah) may touch clothing or twist slightly along the arm. This is not a problem. The requirement for direct skin contact applies only to the Bayit—not the strap. However, if the knot of the Tefillin is wrapped in a way that causes the Bayit to be lifted off the skin or sit at an angle, that can be a problem. The Tefillin must sit flush with the arm or head. Summary - The Bayit of the Tefillin Shel Yad must rest directly on the skin, with no barrier. - Hair is not a problem unless hardened by thick gel or dirt that creates a crust. - Sweat or light oil does not invalidate the Misva. - Bandages are a Hatssitsa and must be removed, unless medically necessary. - A person may cover the Tefillin with clothing after they are properly placed. - The strap may touch clothing; only the Bayit requires direct contact with the skin.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/03/25 ; 04/06/25 ; 04/10/25 ; 04/28/25 ; 05/07/25 What Is the Exact Placement of Tefillin Shel Yad—and How Precise Must It Be? The Torah instructs us to bind Tefillin "al zero'ekha"—on your arm. But where exactly is that? This Halacha explores the required placement of the Tefillin Shel Yad according to Halacha and Kabbala, how precise we must be with its position, and how to properly wear both Rashi and Rabbenu Tam Tefillin on the arm at the same time. What Is the Required Area for the Tefillin Shel Yad? The Torah uses the phrase "al zero'ekha" — upon your arm — and the Gemara clarifies that this refers to the bicep, specifically the upper part of the arm between the shoulder and the elbow. The Shulhan Aruch (Orah Haim 27:1) rules that the Tefillin must be placed on the inner part of the bicep, facing the heart. This physical location expresses the idea of subjugating the heart to Hashem. The Tefillin Shel Yad represents control over the heart — the source of our emotions and desires — directing our inner feelings toward Avodat Hashem. There are two key placement criteria: 1. The Tefillin must be entirely above the elbow joint — even partially below the joint renders it Pasul. 2. The Tefillin must be placed on the fleshy part of the bicep — not too high where it sits on the shoulder bone, and not too low where it might encroach on the elbow itself. How Precise Does the Placement Need to Be? According to the Shulhan Aruch and Poskim, the correct position is between the midpoint of the bicep and the elbow, but slightly closer to the elbow than the shoulder. That is the ideal range. The Tefillin should not be too high — even one fingerbreadth above the permitted area can be a problem. Likewise, if the Bayit is touching or resting on the elbow joint itself, the Tefillin may be invalid. To help people keep within the boundaries, I recommend that the bottom of the Bayit should rest just above the elbow bone — close, but clearly above it. This guarantees the placement is kosher and within the Halachic zone. Some Poskim, like the Vilna Gaon, insist on precise mid-bicep placement. Others, like the Ben Ish Hai, suggest placing the Tefillin slightly lower — closer to the elbow — so long as it stays well above the joint. Our practice, based on the view of Maran and the Mekubalim, is to angle the Tefillin slightly downward, toward the elbow and heart. This not only fulfills the physical requirement, but also expresses the spiritual symbolism. Can It Be Placed Too Far Inward or Too Far Outward? Absolutely. The Tefillin Shel Yad must be placed on the inner side of the bicep, the part that faces the heart when the arm is resting down by the side. If it's wrapped too far around to the outer arm — or angled too far behind the bicep — it can be invalid. Some people make the mistake of pulling the strap too tightly, causing the Bayit to slide or rotate inward, pressing into the side of the arm. That may look secure, but it can distort the shape or angle of the Bayit. The Tefillin should rest flat, facing straight ahead, and not be forced inward or outward by pressure from the strap. How Should One Wear Both Rashi and Rabbenu Tam Tefillin on the Same Arm? Many Sepharadim, especially those following the teachings of the Arizal and Ben Ish Hai, wear both Rashi and Rabbenu Tam Tefillin during Shahrit. The Halacha permits wearing both Shel Yad Tefillin at the same time — but only if both boxes are positioned vertically, one above the other, within the Halachic zone. Typically, the Rashi is placed first, above the Rabbenu Tam, which is closer to the elbow. This stacking is valid as long as both remain within the required area. However, one must never place the two boxes side by side (horizontally across the arm). That is Pasul. The Halacha demands the Tefillin be placed "on your arm," not "around your arm." Horizontally-spaced boxes do not fulfill the Misva at all. What If a Person Has a Smaller Arm and Can't Fit Both Tefillin? In many cases — especially with younger boys or people with thinner arms — there may not be enough room to fit both Tefillin one above the other. In that case, it is better to wear Rashi first, remove it, and then wear Rabbenu Tam afterward. There is no need to force both on at once. It's more important that each Tefillin is worn correctly and within the Halachic boundaries. Halacha never requires a person to compromise proper placement just to fulfill both customs simultaneously. If there is room, both can be worn together. If not, one after the other is perfectly acceptable and often preferred. Summary - The Tefillin Shel Yad must be worn on the inner bicep, above the elbow, angled toward the heart. - It must be entirely within the zone between the elbow and the shoulder, not sitting too high on the shoulder bone and not touching the elbow joint. - The Bayit should sit flat and upright — not twisted, not rotated inward, and not pushed outward by the strap. - When wearing both Rashi and Rabbenu Tam Tefillin, they must be placed vertically, one above the other — never side by side. - If the arm is too small to fit both boxes properly, one should wear them separately, rather than compromising on Halachic placement.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/02/25 ; 04/03/25 ; 04/07/25 ; 04/09/25 ; 05/04/25 Which Arm Should a Person Use for Tefillin—And What If He Is Left-Handed, Ambidextrous, or Disabled? The Torah commands us to bind Tefillin "on your arm." But which arm? That question is settled by our Sages: the arm referred to is the weaker arm. So for a right-handed person, Tefillin go on the left arm, and for a left-handed person, they go on the right. This Halacha examines how the decision is made, and how the Halacha applies to left-handed people, those who are ambidextrous, and individuals with limited use of one arm due to injury, paralysis, or amputation. What Is the Halachic Rule for Determining Which Arm to Use? The verse says, "Ukeshartam le'ot al yadekha" — "You shall bind them as a sign upon your arm." The Sages explain that this means the hand opposite the writing hand. That's the basic rule. If you write with your right hand, the Tefillin go on your left arm. If you write with your left hand, they go on your right. This is how the Shulhan Aruch rules in Orah Haim 27:6. The Mishnah Berura follows the same position. The weaker hand is used for Tefillin, because the act of binding represents control and submission of our actions to Hashem — and this symbolism applies specifically to the hand that is not dominant. What If a Person Writes with One Hand but Does Most Tasks with the Other? This comes up a lot. Let's say someone writes with his left hand but eats, throws, and does everything else with his right. Which is his dominant hand? The general rule is that writing is the primary indicator of dominance. If a person writes with his left hand, he is considered left-handed for Halachic purposes — and he should wear Tefillin on his right arm. Even if he does many other things with his right hand, the fact that he writes with his left gives it priority in Halacha. That said, if there's real uncertainty — someone is truly mixed or doesn't feel natural with either — he should speak to a Rav. But in most cases, the writing hand decides the matter. What If a Person Is Ambidextrous? In a rare case where someone uses both hands equally and writes comfortably with both, the Halacha treats him like a righty, meaning the Tefillin should be worn on the left arm. That's the ruling in most Poskim. In cases of doubt, we follow rov — the majority — and most people are right-handed. What If a Person Loses Use of His Dominant Hand? If a person becomes permanently unable to use his dominant hand — due to stroke, nerve damage, or any other reason — and now functions primarily with the opposite hand, the Halachic ruling may change. That person is now treated as if his non-dominant hand has become dominant, and the Tefillin should be worn on the new weaker arm. I once had a case where a man lost full use of his right arm. He was born right-handed, but after an injury, he could no longer write, eat, or function with that arm. He was now doing everything with his left. In that case, we ruled that he was now a lefty and should put Tefillin on his right arm. If the condition is temporary, such as post-surgery or while recovering from an injury, the ruling stays as-is. But if the condition is permanent and the person's habits have shifted accordingly, the Halacha adapts. What If One Arm Has Been Amputated? If someone is missing one of his arms, this too affects how Tefillin is worn. - If a right-handed person has had his left arm amputated, then the usual placement of the Tefillin Shel Yad is impossible. - If there remains some muscle or upper-arm area, and the strap can be wrapped around it, the Tefillin may be placed there. - If nothing usable remains, the Tefillin Shel Yad cannot be worn — but the person should still wear the Tefillin Shel Rosh. This is a rare case, but one that arises. The general rule is that Tefillin must be placed on the upper arm in a specific position. If there's no limb, the Misva simply doesn't apply in that case — but one still fulfills the Misva of the Shel Rosh. Does This Apply Equally to Tefillin of Rabbenu Tam? Absolutely. Whether one is wearing Tefillin of Rashi, Rabbenu Tam, or both, the choice of arm follows the exact same rule. We don't differentiate based on which Tefillin you're wearing. The arm is chosen based on your dominant hand — period. Summary - Tefillin are worn on the weaker arm: left for righties, right for lefties. - The writing hand determines which arm is considered dominant. - Ambidextrous people are generally treated as right-handed and wear Tefillin on the left arm. - If a person permanently loses use of their dominant hand, the Halacha may shift and reclassify their status. - In cases of amputation, Tefillin are worn if possible on remaining muscle. If not, the Shel Rosh should be worn without the Shel Yad. - This applies equally to both Rashi and Rabbenu Tam Tefillin.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/01/25 ; 04/02/25 ; 04/10/25 ; 04/28/25 ; 05/12/25 Can One Fulfill the Misva by Wearing Only One Tefillin—Shel Yad or Shel Rosh? We know the Misva of Tefillin includes both the Shel Yad (the arm Tefillin) and the Shel Rosh (the head Tefillin). But what if someone can only wear one? Does he fulfill the Misva at all? What if a person is injured, or cannot afford both pieces? Can the two components of Tefillin function independently, or are they one inseparable Misva? Are the Arm and Head Tefillin Considered One Misva or Two? The Gemara in Menahot (36a) records a debate as to whether the Tefillin Shel Yad and the Tefillin Shel Rosh are one Misva or two separate Misvot. The Halacha follows the view that they are two distinct Misvot. The Rambam codifies this in Hilchot Tefillin (4:1), stating that each one has its own Beracha and its own independent status. Accordingly, if a person only wears the Shel Yad or only the Shel Rosh, he has indeed fulfilled a Misva. Ideally, one must wear both, but wearing just one still earns the reward of a Misva. What If One Can Only Afford One Tefillin? A person who cannot afford to buy both Tefillin should not delay until he can purchase both. Instead, he should immediately buy whichever one he can afford—Shel Yad or Shel Rosh—and wear it. The Ben Ish Hai writes explicitly that each part is a Misva in its own right. Waiting would mean losing out on daily Misvot. Similarly, Hacham Ovadia Yosef writes in Yehave Da'at (3:2) that there is no reason to postpone the Misva. If a person later acquires the second piece, he should start wearing both—but in the meantime, he must not miss the opportunity to fulfill what he can. Does It Matter Which One Is Worn First If You Only Have One? Ideally, the Tefillin Shel Yad is put on first, followed by the Shel Rosh. But if a person only has one of them—regardless of which—it should be worn without hesitation. The order only applies when both are available. In practice, some authorities say the Shel Yad is preferred if only one can be worn, since it comes first in the verse and is placed before the Shel Rosh. However, this is not an absolute rule. If a person has only the Shel Rosh available, he should wear it, make the proper Beracha, and fulfill that part of the Misva. What If a Person Is Injured and Cannot Use His Arm or Head? If a person injures his left arm and cannot wear the Shel Yad, he should still wear the Shel Rosh. Likewise, if he has a head injury or bandage that prevents the Shel Rosh from sitting properly, he should at least wear the Shel Yad. One should never skip Tefillin entirely just because he cannot wear both parts. The value of each is significant and independent. Summary - The Shel Yad and Shel Rosh are two separate Misvot. - One who wears only one of them fulfills a Misva. - If one can only afford or wear one, he should still do so without delay. - Ideally, the Shel Yad is worn first, but the order does not prevent one from fulfilling the Misva. - Injuries or limitations do not exempt a person from performing the part of the Misva he is able to do.

Can One Use Borrowed Tefillin—And What If They Were Bought on Credit or Unpaid For? Tefillin are holy objects—handwritten, expensive, and often personalized. As a result, situations arise where someone needs to borrow a pair or buy one on credit , and the Halacha must clarify when that's permitted and under what conditions the Tefillin are valid. Can You Borrow Tefillin Without Explicit Permission? According to the Shulhan Aruch (Orah Haim 14), it is generally permissible to borrow Tefillin without asking , as long as: The Tefillin are in a public or communal place , such as a synagogue shelf. The owner is known to be a religious, Torah-observant individual who would be pleased to fulfill the Misva of helping another Jew perform the commandment. This is based on the concept of "Nicha le'le'insah de'te'avid Misva b'mamoneh" —a person is happy for others to fulfill a Misva using his belongings. However: If the Tefillin case is clearly labeled with a note such as "Do not borrow," or if the owner is known to be particular, they may not be used without permission . If the Tefillin are custom-made, unusually expensive, or rare (e.g., very small, lightweight, or adorned), one may not assume permission to borrow them. Are Tefillin Purchased on Credit Kosher to Use? A person who buys Tefillin on credit or with a payment plan —meaning, they took the Tefillin before completing payment—can still use them , and they are halachically valid. However, several points must be observed: The seller must have willingly agreed to this arrangement. There must be no deception or unresolved protest from the seller. If the seller later expresses dissatisfaction or demands the return of the Tefillin due to non-payment, the buyer must stop using them until the matter is resolved. This is because ownership is not fully transferred when there is a dispute over payment. Using Tefillin that one does not fully own—against the will of the seller—is improper. What If the Seller Cannot Be Located Later? If a person purchased Tefillin (even years ago) and later realized: The full payment was never completed, Or they can't remember whether it was ever paid, Or they cannot locate the original seller, Then the person must try to track down the seller , even through friends or family. If all reasonable attempts fail: He should donate the estimated value to a Torah cause or Misva, such as a yeshiva , Tefillin fund , or synagogue in need . This shows good faith effort to settle the financial obligation, and avoids benefiting from a Misva object that may be partially stolen. Summary: You may borrow Tefillin without permission only if the owner would be pleased, and there's no sign or reason to assume otherwise. Tefillin bought on credit are valid if the seller agreed—but must not be used if the seller later protests or withdraws permission. If the seller cannot be found, donate the value to a Torah cause to ensure proper use of the Tefillin.

Can Tefillin Be Worn Again After Musaf on Rosh Hodesh for a Berit Mila? Rosh Hodesh presents a unique halachic situation. On one hand, it is a semi-Yom Tob , and thus many customs are softened or adjusted. On the other hand, Tefillin are not typically worn during Musaf , as the spiritual "Ot" (sign) of the day is already present in the Musaf offering itself. So what happens when a Berit Mila takes place after Musaf on Rosh Hodesh —can the Tefillin be worn again? Tefillin and Musaf on Rosh Hodesh: What's the Rule? On Rosh Hodesh: Tefillin are worn throughout Shaharit until Musaf . Before Musaf begins , it is customary to remove Tefillin out of respect for the added sanctity of the day. This is based on the idea that Rosh Hodesh has its own "sign"—its Korban Musaf —and we do not "add a sign upon a sign." This is the standard Halacha practiced in both Ashkenazi and Sephardi communities. But What If There Is a Berit Mila After Musaf? If a Berit Mila takes place after Musaf , the question arises: may one put Tefillin back on to enhance the Misva? The answer is: Yes . Hacham Ovadia Yosef, the Ben Ish Hai, and many Poskim rule that one may put Tefillin back on after Musaf for the sake of a Berit Mila . Since the Berit Mila itself is a sign ( Ot ), the Tefillin complement and enhance it. This is not considered adding a sign upon a sign because the Misva of the Berit changes the framework—you're wearing Tefillin not for the day, but for the ceremony. How Should One Do This? Wash hands (Netilat Yadayim) before putting the Tefillin back on. Say Shema Yisrael or learn a small amount of Torah while wearing them. Remove them immediately after the ceremony concludes. Important: One does not recite a new Beracha when re-wearing the Tefillin in this context. The act is an enhancement, not a fresh fulfillment of the daily obligation. What If Someone Already Removed Their Tefillin? If the person already removed Tefillin after Shaharit or Musaf, he may still put them back on for the purpose of the Berit , as long as it's shortly thereafter and not hours later. However, it's ideal to delay removing Tefillin until after the Berit if one knows in advance that a Brit will be taking place. Summary: On Rosh Hodesh, Tefillin are removed before Musaf. If a Berit Mila occurs after Musaf, one may re-wear Tefillin for the ceremony. No Beracha is recited, and they should be removed after the Berit ends.

Should Tefillin Be Worn During a Berit Mila—and Do All Attendees Share in the Misva? A Berit Mila is one of the holiest events in Jewish life, symbolizing the covenant between Hashem and Am Yisrael. Tefillin, too, are a sign of this covenant. So when a Berit Mila takes place during or after Shaharit, should one continue wearing Tefillin for the ceremony? And is the Misva of the Berit shared by all who are present? Are Tefillin and Berit Mila Connected? Yes. Both Tefillin and Berit Mila are called an "Ot"—a sign of the Jewish people's bond with Hashem: Berit Mila is the physical covenant, marked on the body. Tefillin are a daily reaffirmation of that covenant, worn on the body as a public declaration. The Zohar teaches that these "signs" complement each other, and the greater the combination of "Otot" present, the stronger the spiritual impact. Should One Keep Tefillin On During the Berit? Yes— ideally, a person should keep his Tefillin on during the entire Berit Mila ceremony , even if it takes place after Shaharit has ended. This applies even if the Berit occurs after Musaf on a weekday or Rosh Hodesh (more on that in the next Halacha). Keeping the Tefillin on during the Berit adds to the holiness of the moment. Many great Rabbis, including Hacham Ben Zion Abba Shaul, would be careful not to remove their Tefillin until the Berit was completed. Exception: If it is extremely late and the person must go to work or is in discomfort, he may remove them after Tefilla—but if possible, it is praiseworthy to wait. Does Every Attendee Share in the Misva? Absolutely. According to many Rishonim and Aharonim: The Misva is not only on the father and Mohel. All those present —men standing respectfully and celebrating the moment— are rewarded for participating in the Misva . Rav Hida writes that being present for a Berit Mila is like joining in a public Kiddush Hashem. Therefore, remaining in Tefillin and treating the Berit with reverence—even as a bystander—brings spiritual reward. Extra Care During the Ceremony Because the Tefillin are on during the Berit: One should avoid casual chatter. Try to stand respectfully and listen to the Berachot. If possible, recite verses of Torah quietly or say Tehillim until the ceremony concludes. Summary: Tefillin should remain on during a Berit Mila whenever possible—even after Shaharit. All those present share in the Misva—not just the father or Mohel. Wearing Tefillin during the ceremony enhances its holiness and connects the covenant of the body (Berit) with the covenant of the mind and heart (Tefillin).

When Is the Best Time to Wear Rabenu Tam Tefillin—And Can One Switch Between Them During the Hazara? Many Sepharadim follow the custom of wearing both Rashi and Rabenu Tam Tefillin each morning. While Rashi's Tefillin fulfill the primary obligation, Rabenu Tam's are worn as an added measure of piety—especially among those who follow the teachings of the Mekubalim . This practice raises several practical questions: When should one switch to Rabenu Tam? Can it be done during the Hazara or Kaddish? And what is the proper way to time and perform this change? What's the Ideal Time to Wear Rabenu Tam Tefillin? The most preferred time to switch to Rabenu Tam is after completing Shaharit entirely , including: Aleinu Any post-prayer supplications Removal of the Rashi Tefillin respectfully The Mekubalim —especially the Arizal —emphasized that Rabenu Tam should be worn after the formal structure of Shaharit , not in the middle. Can One Switch Tefillin During Hazara or Kaddish? Some mistakenly remove Rashi and put on Rabenu Tam during the Hazara (repetition of the Amidah) or Kaddish . This is not recommended : The Hazara is part of the structured Tefilla. It's forbidden to do actions that interrupt its sanctity—even silently switching Tefillin. The same applies to Kaddish or Kedusha —no switching should take place during these portions. Best practice: Wait until Shaharit is completely over, and only then switch Tefillin. Why Wear Rabenu Tam at All—And What Did Hacham Ovadia Say? While some authorities argue that one should only wear Rashi's Tefillin, Hacham Ovadia Yosef ruled that it is a beautiful minhag to also wear Rabenu Tam, especially for those who: Come from families with this tradition Follow the customs of the Arizal Have extra time after prayers That said, it should not be rushed or done publicly if it will cause embarrassment to others or look like showing off. The Ben Ish Hai emphasizes that if done privately and with humility , the reward is immense. How Long Should Rabenu Tam Be Worn? At minimum: Say Shema with Kavana Learn a few lines of Halacha or Torah Even reading one perek (chapter) of Tehillim fulfills the enhancement Torah learning while wearing Rabenu Tam Tefillin is essential— don't just wear them and remove them immediately . The learning gives them spiritual function and purpose. Summary: Rabenu Tam Tefillin should be worn after completing all of Shaharit . Do not switch Tefillin during the Hazara, Kaddish, or Kedusha. If worn, say Shema and learn a bit of Torah before removing them. The practice is commendable when done with humility and intention.