סימן כה - דיני תפילין בפרטות ובו מ"ב סעיפים

Recording: Seifim 1–23

1. After he has put on a tallis with tzitzis, he should put on tefillin immediately^[1], so that they are on him during Shema and prayer.

For whoever reads Shema without tefillin is as if he gives false testimony about himself^[2].

For he says: "וקשרתם לאות וכו'" ("And you shall bind them as a sign, etc.") (Devarim 6:8), and does not fulfill it.

2. Those who put the tallis and the tefillin bag into one bag should take care, in the first place, not to put the tefillin bag above the tallis.

This is so that he will not come upon the tefillin before the tallis and have to pass over a mitzvah in order to wrap himself in the tzitzis before putting on the tefillin^[3].

For the mitzvah of tzitzis is more frequent, applying on weekdays, Shabbos and Yom Tov.

Tefillin do not apply on Shabbos and Yom Tov.

And the more frequent comes before the less frequent.

3. If he did not take care and put the tefillin bag above the tallis, he should nevertheless wrap himself in the tallis first, before putting on tefillin.

This is not like passing over a mitzvah, since the tefillin are covered and still lying in their bag.

But if the tefillin are uncovered and lying without their bag above the tallis, it is forbidden to pass over the mitzvah that has come to his hand.

He must put on the tefillin before wrapping himself in the tallis.

4. Likewise, if tefillin are ready in his hand and the tallis is not yet ready before him, he need not wait for the tallis in order to put it on before the tefillin.

Rather he should put on tefillin immediately, and when they bring him a tallis, he should wrap himself in it.

For one does not delay a mitzvah.

Although one could say he should afterwards do the mitzvah in a more choice way, a mitzvah in its time is beloved.

5. Some say^[4] that putting on tefillin should come before wrapping in tzitzis, because tefillin have greater holiness^[5] and the acceptance of the yoke of the kingdom of Heaven^[6].

6. One who wishes to satisfy all views should put on a tallis katan at home before going to the synagogue, and then immediately put on the tefillin, also at home before going to the synagogue.

Then he goes to the synagogue dressed in tzitzis^[7] and crowned^[8] with tefillin, for the reason explained in the Zohar^[9].

There in the synagogue he wraps himself in the tallis gadol.

Even if the tallis gadol comes to his hand while he is at home before putting on tefillin, he need not wrap himself in it at home.

This is not like passing over a mitzvah that has come to his hand, since he has no intention at all of wearing it here.

7. The common practice is to wrap oneself even in the tallis gadol at home before putting on tefillin, then to put on tefillin and go to the synagogue.

In places where non-Jews are common in the street^[10], one does not wrap himself in the tallis gadol until he reaches the courtyard of the synagogue^[11].

8. Although by the law of the Gemara one may walk with uncovered tefillin through filthy alleys, even where there is actual filth, nevertheless, if he knows for certain that he will walk through filthy alleys, he should not put on tefillin until he reaches the courtyard of the synagogue.

There he should put on tefillin before entering the synagogue, to fulfill the words of the Zohar^[12].

Some are accustomed to put on tefillin at home and cover them while walking through filthy alleys^[13].

This is proper.

9. The Rosh of blessed memory would recite the morning blessings up to "עוטר ישראל בתפארה" ("Who crowns Israel with glory"), put on tefillin, and then recite "עוטר ישראל בתפארה"^[14].

This was in order to give praise and thanks in this blessing for the tefillin too.

For they are called "פאר" ("glory").

As it says: "פארך חבוש עליך" ("Bind your glory upon you") (Yechezkel 24:17).

10. If someone bound himself with a penalty to go to the saying of Tehillim before daybreak, and afterwards wishes to retract because he cannot go to the synagogue dressed in tzitzis and tefillin^[15], he may retract and is exempt from the penalty^[16].

Nevertheless he needs annulment of his vow.

(See Yoreh De'ah, Simanim 232 and 213.)

11. In putting on tefillin one should have in mind: that the Holy One, blessed be He, commanded us to write these four sections, which contain the oneness of His Name and the Exodus from Egypt.

And to place them on the arm opposite the heart.

And on the head opposite the brain.

This is so that we remember the miracles and wonders He did for us.

They^[17] show His oneness.

And that He has the power and rule to do as He wishes in the upper and lower worlds.

And he should subjugate to the Holy One, blessed be He, the soul that is in the brain, and also the desires and thoughts of his heart, to His service, blessed be He^[18].

And through putting on tefillin he will remember the Creator, blessed be He, and lessen his pleasures.

12. First one puts on the arm tefillin and then the head tefillin^[19].

If he came upon the head tefillin first, he should pass over that mitzvah and put on the arm tefillin first.

For putting the arm before the head is from the Torah.

For first it says: "וקשרתם לאות על ידך" ("And you shall bind them as a sign on your arm") (Devarim 6:8), and afterwards: "והיו לטוטפות וגו'" ("And they shall be as frontlets, etc.") (Devarim 6:8).

Therefore no attention is paid to passing over the mitzvah here.

13. The arm tefillin and the head tefillin are not one mitzvah, but two mitzvos that do not hold each other back^[20].

As will be explained in Siman 26.

Therefore each one requires its own blessing.

Since it is forbidden to recite an unnecessary blessing, if one can exempt himself with one blessing, he should not recite two blessings.

Therefore the Sages ordained that he should put on the head tefillin right after the arm tefillin, with no interruption of speech between them.

This is so that the blessing he recites on the arm tefillin should also apply to the head tefillin^[21].

14. The Sages ordained another blessing to be recited on the head tefillin^[22].

For it is important and is the essence of the mitzvah^[23], and it has more holiness, having four compartments and the shin.

Therefore, because of its importance, it was given a blessing of its own.

15. The wording of the blessing on the arm tefillin: אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין ("Who has sanctified us with His commandments and commanded us to put on tefillin").

The wording of the blessing on the head tefillin: אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין ("Who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin").

He should say לְהָנִיחַ with a kamatz under the hei and not a patach, which means leaving.

As it says: "אחיכם האחד הניחו אתי" ("Leave one of your brothers with me") (Bereishis 42:33).

תְּפִלִּין has a dagesh in the lamed, to show that a second lamed is missing.

For tefillin comes from the word for judgment and proof.

For the tefillin are testimony and proof that the Shechinah rests upon us.

As it says: "וראו כל עמי הארץ כי שם הוי"ה נקרא עליך" ("And all the peoples of the earth shall see that the Name of God is called upon you") (Devarim 28:10).

And the Sages expounded: these are the tefillin of the head^[24].

16. He should say מִצְוַת with a patach under the vav, which is singular.

He should not say it with a cholam, which is plural.

For this blessing was ordained only for the head tefillin, as will be explained in Siman 26.

17. All blessings on mitzvos must be recited before beginning to do the mitzvah.

Therefore he should recite the blessing on the arm tefillin after placing it on the biceps and before tying, for this tying is the beginning of doing it^[25].

And on the head tefillin he should recite the blessing after placing it on the head, before fastening it well on his head, for fastening is the beginning of doing it.

But he should not recite the blessing before placing it on the biceps or on the head.

For he must bring the blessing close to doing the mitzvah, and join them as much as possible.

18. We have already explained^[26] that it is forbidden to interrupt with speech between the arm tefillin and the head tefillin^[27].

If he interrupted, the blessing on the arm tefillin does not apply to the head tefillin.

He must recite two blessings on the head tefillin: "להניח תפילין" ("to put on tefillin") and "על מצות תפילין" ("concerning the mitzvah of tefillin").

19. When is this said? When he spoke of matters not needed for putting on tefillin.

But if he interrupted with matters he needs for putting on the tefillin, this is not an interruption.

He need recite on the head tefillin only "על מצות תפילין"^[28].

20. But in the first place it is forbidden to interrupt between the blessing on the arm tefillin and putting on the head tefillin, even with matters needed for putting on tefillin, unless it is impossible otherwise.

Even winking with his eyes and signaling with his fingers is forbidden between the arm tefillin and the head tefillin.

21. If he heard Kaddish, Barchu or Kedushah^[29] between the arm tefillin and the head tefillin, he should not interrupt to respond with the congregation^[30].

Rather he stays silent, listens, and has in mind what the congregation is saying.

As the reason will be explained in Siman (109) ^[104] [5].

If he stopped and responded, this is an interruption between the blessing on the arm tefillin and putting on the head tefillin, and he must recite two blessings on the head tefillin.

22. It is forbidden to interrupt between the arm tefillin and the head tefillin even where this would not lead to reciting two blessings on the head tefillin^[31].

For example, those who put on tefillin on Chol HaMoed without a blessing^[32].

Likewise those who put on tefillin of Rabbeinu Tam must join the arm tefillin closely to the head tefillin, with no interruption of conversation between them^[33].

As it says: "והיה לך לאות על ידך, ולזכרון בין עיניך" ("And it shall be for you a sign on your arm, and a remembrance between your eyes") (Shemos 13:9).

It does not say: "והיו לזכרון בין עיניך" ("and they shall be a remembrance between your eyes").

This implies that both count as one being and one act^[34], because they must be done one right after the other with no interruption.

Nevertheless, one may respond to Kaddish, Kedushah, Barchu and Amen on all blessings^[35] between the arm tefillin and the head tefillin with tefillin of Rabbeinu Tam, or on Chol HaMoed for one who does not recite a blessing on them.

For this does not lead to an unnecessary blessing on the head tefillin.

23. Some say^[36] that the head tefillin never^[37] requires two blessings, but only one, like all other mitzvos.

The blessing "על מצות תפילין" was ordained for the head tefillin only if he interrupted with speech between the blessing on the arm tefillin and putting on the head tefillin.

But if he did not interrupt, the blessing "להניח תפילין" recited on the arm tefillin also applies to the head tefillin^[38].

The custom in these lands follows the first view^[39].

Nevertheless, for added assurance, it is good to say after the blessing "על מצות תפילין": "ברוך שם כבוד מלכותו לעולם ועד" ("Blessed be the Name of the glory of His kingdom forever and ever").

For this must be said after any blessing recited in vain.

As will be explained in Siman 206 [seif 13].

The same applies^[40] if he recites two blessings on the head tefillin.

For example, if he talked between the arm tefillin and the head tefillin^[41], he should say after the second blessing: "ברוך שם כבוד מלכותו לעולם ועד".

For according to the last view^[42] just explained, the first blessing^[43] was in vain^[44].

When he recites the first blessing on the head tefillin, "להניח תפילין", it is good to touch the arm tefillin during the blessing.

For touching counts as if he were now placing it on the biceps, and to this the blessing "להניח תפילין" can apply^[45].

Recording: Seifim 24–42

24. We have already explained that the blessing "להניח תפילין" also applies to the head tefillin, so the interruption between them should be kept as small as possible^[46].

Therefore he should not wind the strap around the arm until after he puts on the head tefillin^[47].

Since this winding is only a custom and not part of the mitzvah, it is good to delay it^[48].

The Arizal's custom was to wind this winding before putting on the head tefillin, because he holds that this winding is part of the mitzvah, and therefore it is no interruption at all.

25. There is one who says that it is forbidden to take the head tefillin out of the bag until the arm tefillin is already placed on the biceps^[49], for the reason known to those who understand.

26. Even if both are lying before him outside the bag, he should not arrange and open the head tefillin until after putting on the arm tefillin.

For when he takes the head tefillin in his hand to open it and does not put it on immediately, he is passing over the mitzvah.

27. Some say one should put on the arm tefillin sitting and the head tefillin standing, for a reason explained in the Zohar^[50].

But in these lands the custom is to put on both standing.

(And one who fears Heaven satisfies all of them.^[51])

In the first place it is good to practice that the placing on the biceps be sitting, and the blessing and tying on the biceps be standing.

As explained in Siman 8 [seif 3], all blessings on mitzvos must be recited standing.

28. In any matter where the masters of Kabbalah and the Zohar disagree with the Gemara or the authorities who follow the Gemara, follow the Gemara or the authorities who follow it.

Nevertheless, if the masters of Kabbalah are stringent, one should be stringent too.

But we cannot compel the community to be stringent.

Likewise, in anything not mentioned at all in the Gemara and authorities, even if mentioned in Kabbalah, we cannot compel the community to practice so^[52].

29. One who took off his tefillin intending not to put them on again until after a long time, such as two or three hours^[53], and then changed his mind and put them on again immediately, must recite the blessing on them again^[54].

But if when he took off the tefillin he intended to put them on again immediately, and he does so, he need not recite the blessing on them again.

For they were already covered by the blessing he recited when he first put them on.

30. When is this said^[55]? When he did not relieve himself between taking off the tefillin and putting them on the second time.

But if he relieved himself^[56] in the meantime, since he could not put on tefillin at that time^[57], his intention to put them on again immediately accomplishes nothing.

Therefore he must recite the blessing on the second putting on, as if he had no intention at all, when taking them off, to put them on again immediately.

31. If the tefillin slipped from their place of wearing, explained in Siman 27 [2, 14], and he touches them to return them to their place, he must recite the blessing on them again^[58].

Since they slipped without his knowledge, his intention^[59] to put them back in place accomplishes nothing.

If he returns only one of them, he recites the blessing as one who puts on only one tefillah, as will be explained in Siman 26 [1].

But if he himself moved them from their place, intending to put them back in place immediately, and he does so, he need not recite the blessing again.

32. Today the common practice is that even if the tefillin slipped from their place unintentionally and he returns them to their place, one nevertheless does not recite a blessing on them.

Some have given a reason for this custom.

They required a repeated blessing only for one who wears tefillin all day and they slipped from their place not during prayer, when his mind was not on them at all.

But we, who wear them only during prayer, presumably do not take our minds off them, and feel it when they slip from their place, so it is as if he himself moved them from their place in order to return them immediately, for which it has already been explained^[60] that he need not recite the blessing again.

33. One who placed the arm tefillin on the biceps and recited the blessing on it, and then the knot of the arm tefillin broke and he had to make another knot, but he did not take his mind off putting on the tefillin, need not recite the blessing on the arm tefillin again.

This applies whether the knot broke before he fastened the arm tefillin on the biceps^[61], or after the fastening^[62] but before he fastened the head tefillin on his head^[63].

For the blessing he recited on the arm tefillin also applies to the head tefillin, as has been explained^[64], and so as long as he has not put on the head tefillin^[65], he is still engaged in the mitzvah^[66] that belongs to that blessing^[67].

And making the knot of the arm tefillin^[68] is also part of preparing the mitzvah^[69] that belongs to that blessing^[70] because he cannot put on the head tefillin before the arm tefillin, and so he must repair the arm tefillin and then put on both properly.

It follows that at the moment the knot broke, the mitzvah^[71] belonging to the blessing^[72] he recited on the arm tefillin was not yet complete.

Therefore it is unlike tefillin that slipped from their place, where he must recite the blessing again when he returns them to their place.

For there, before they slipped from their place, the mitzvah belonging to the blessing he first recited on them was already complete, and when he returns them to their place he fulfills the mitzvah of tefillin a second time, and therefore he must recite the blessing again.

But here, when he repairs the knot and puts the arm tefillin back on properly, he does not fulfill the mitzvah of tefillin a second time, but completes the mitzvah belonging to the blessing he first recited.

34. The same law applies if the fastening of the arm tefillin came loose and the arm tefillin slipped from its place before he fastened the head tefillin: he need not recite the blessing again when he fastens the arm tefillin on the biceps again, for the reason explained^[73].

But if after he fastened the head tefillin on his head the knot of the arm tefillin broke, even though the arm tefillin did not slip from its place^[74], or the fastening of the arm tefillin came loose, even though it did not slip from its place, he must recite the blessing again when he fastens the arm tefillin on the biceps^[75].

35. One may recite the blessing on borrowed tefillin.

For a person fulfills his obligation with another's tefillin.

By Torah law a person fulfills his obligation even with stolen tefillin, even if the owners have not yet given up hope of them.

For the tefillin need not be specifically his own.

But the Sages disqualified stolen tefillin as long as they are in the thief's possession, even if the owners have already given up hope of them.

For it is a mitzvah that comes through a transgression, and it is repulsive before the Holy One, blessed be He.

If he puts them on, he should not recite a blessing on them, since there is no mitzvah here at all.

Of such a blessing it says: "ובוצע ברך, נאץ ה'" ("The robber who blesses scorns God") (Tehillim 10:3).

36. When is this said^[76]? When they are still in the thief's possession.

But if the thief sold the tefillin to another person.

If the owners have already given up hope of them, he may recite a blessing on them, since the buyer has already acquired them through giving up hope and change of ownership, and they are entirely his in every way.

As explained in Choshen Mishpat, Siman 353, seif 3, and Siman 356, seif 3.

So the mitzvah was not done through a transgression, for before it was done the tefillin already belonged to the buyer and were no longer called stolen.

37. The common practice is not to take off the tefillin until after Kedushah of U'va Letziyon has been said^[77].

There is one who says by way of Kabbalah that three Kaddishes must be said while wearing them^[78].

Therefore they should not be taken off until after the Kaddish that follows Kedushah of U'va Letziyon.

The Arizal would not take them off until after "על כן נקוה לך" ("Therefore we hope to You").

Some do not take them off until after the Mourner's Kaddish^[79].

38. On a day with a bris, they should not be taken off until after the bris.

39. On a day with a Torah reading, in a place where the Torah scroll is returned to the ark after Kedushah of U'va Letziyon, the custom is not to take them off until after the Torah scroll has been returned to the ark^[80].

40. On Chol HaMoed they are taken off before the reading of Hallel, while the chazzan is repeating the prayer^[81].

The chazzan takes them off after Hallel.

On Chol HaMoed of Sukkos, when there is time before Hallel while the esrog is being sold, the chazzan too should take them off before Hallel.

41. On Rosh Chodesh, in places where Kedushah of "כתר" ("A crown") is said in Musaf, they are taken off before the silent Musaf prayer, after Kedushah of U'va Letziyon^[82].

For it is not fitting to be crowned with tefillin while saying "כתר יתנו לך" ("A crown they give You").

Even in places where Kedushah of Keser is not said in Musaf, the custom is nevertheless to take them off before the Musaf prayer^[83].

42. One who takes off his tefillin before the Torah scroll has been returned to the ark^[84] should not take them off in front of the Torah scroll, but should turn to another side.

For the honor of the Torah scroll should not be less than the honor of his teacher, in front of whom a (student) does not take off tefillin, for the reason that will be explained in Siman 38, seif 10.

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Notes

1. Immediately: The view of the Shulchan Aruch and others is that the order is tallis and then tefillin; see below, seif 5, the view of the Ritva that the order is tefillin and then the tallis. In the Siddur: "אחר שלבש הטלית גדול יניח תפילין כדי שיהיו עליו לפחות בשעת קריאת שמע ותפילה" ("After he has put on the tallis gadol he should put on tefillin, so that they are on him at least during Shema and prayer") (Siddur, Laws of Tefillin).

2. False testimony: "אמר עולא, כל הקורא ק"ש בלא תפילין, כאילו מעיד עדות שקר בעצמו" ("Ulla said: Whoever reads Shema without tefillin is as if he gives false testimony about himself") (Berachos 14b).

3. Before putting on the tefillin: See seif 3 on why he should pass over it, and that after the fact this is not passing over. See also below, end of seif 6. In the Gemara: "דאמר ריש לקיש אין מעבירין על המצות" ("For Reish Lakish said: One does not pass over mitzvos") (Yoma 33a).

4. Some say: The view of the Ritva.

5. Greater holiness: The compartments and four sections, unlike the garment of the tzitzis. He stresses greater holiness.

6. The yoke of Heaven: That is, the section "שמע ישראל ה' אלוקינו ה' אחד" ("Hear O Israel, God is our Lord, God is One").

7. Tzitzis: A tallis katan.

8. Crowned: Tefillin are like a crown.

9. The Zohar: That one should go to the synagogue in tzitzis and tefillin. This explains why he does so at home and not in the synagogue.

10. In the street: And they would mock him.

11. The courtyard: From the courtyard he enters the synagogue with the tallis and tefillin, so as to enter the synagogue dressed in tzitzis and crowned with tefillin.

12. The Zohar: To enter the synagogue in tzitzis and crowned with tefillin.

13. Cover them: In the Siddur: "המהלך במבואות המטונפות או במבואות שיש שם חזירים ותפילין בראשו כגון ההולך מביתו לבית הכנסת כשהוא לבוש בתפילין... צריך לכסות התפילין שלא יראו החוצה מגולים" ("One who walks in filthy alleys or alleys with pigs with tefillin on his head, such as one going from home to the synagogue wearing tefillin... must cover the tefillin so that they are not seen uncovered") (Siddur, Laws of Tefillin).

14. Who crowns Israel: In the Gemara: "כי פריס סודרא על רישיה, לימא: ברוך עוטר ישראל בתפארה" ("When he spreads a cloth on his head, he should say: Blessed... Who crowns Israel with glory") (Berachos 60b).

15. Tzitzis and tefillin: Since one does not put on tallis and tefillin before daybreak.

16. Exempt from the penalty: This shows how necessary it is to go to the synagogue dressed in tzitzis and tefillin.

17. They: The miracles and wonders.

18. To His service: In the Siddur: "כדי שנשעבד הנשמה שהיא במוח וגם תאוות ומחשבות לבנו לעבודתו יתברך" ("So that we subjugate the soul in the brain, and also the desires and thoughts of our heart, to His service") (Siddur, Laws of Tefillin). The Rebbe writes: "ע"פ כוונת התפילין גם בפשטות, לשעבד הלב והמוח, שהם המושלים באדם ובכל עניניו במחדו"מ" ("According to the intention of tefillin even in the simple sense, to subjugate the heart and the brain, which rule a person and all his affairs in thought, speech and action") (Igros Kodesh, vol. 18, no. 6697).

19. First the arm: "תנא כשהוא מניח, מניח של יד ואחר כך מניח של ראש, וכשהוא חולץ, חולץ של ראש ואחר כך חולץ של יד" ("It was taught: When he puts them on, he puts on the arm and then the head; when he takes them off, he takes off the head and then the arm") (Menachos 36a).

20. Do not hold each other back: If he has only one tefillah, he puts on the one he has.

21. The head tefillin: See below, seif 22.

22. Another blessing: The view of the Rosh. In the Gemara: "על תפילה של יד אומר ברוך אשר קדשנו במצותיו וצונו להניח תפילין, על תפילין של ראש אומר ברוך אשר קדשנו במצותיו וצונו על מצות תפילין" ("On the arm tefillah one says: Blessed... to put on tefillin; on the head tefillin one says: Blessed... concerning the mitzvah of tefillin") (Menachos 36a).

23. The essence of the mitzvah: The Rebbe writes: "מזה שרבינו הזקן השמיט הלשון 'גמר מצוה' וכתב רק 'שהיא חשובה והיא עיקר המצוה', משמע שס"ל, שתש"ר היא 'עיקר המצוה' בכלל (בחשיבות)" ("From the Alter Rebbe's leaving out the words 'completion of the mitzvah' and writing only 'it is important and is the essence of the mitzvah,' it appears he holds that the head tefillin is 'the essence of the mitzvah' in general, in importance") (Likkutei Sichos, vol. 39, Va'eschanan 2).

24. Tefillin of the head: "תניא ר"א הגדול אומר אלו תפילין שבראש" ("It was taught: R. Eliezer the Great says: These are the tefillin of the head") (Menachos 35b).

25. Before tying: In the Siddur: "ואחר הנחת התפלה של יד על הקיבורת קודם שמהדקה יברך" ("After placing the arm tefillah on the biceps, before fastening it, he recites the blessing") (Siddur, Laws of Tefillin).

26. Already explained: In seif 13.

27. To interrupt: In the Gemara: "תנא סח בין תפילה לתפילה עבירה היא בידו וחוזר עליה מערכי המלחמה" ("It was taught: One who talked between one tefillah and the other has a transgression in his hand, and returns from the battle lines because of it") (Menachos 36a).

28. Only this blessing: In the Siddur: "אבל אם הפסיק בענינים שהם נצרכים לו להנחת תפילין אין צריך לחזור ולברך על של ראש" ("But if he interrupted with matters he needs for putting on tefillin, he need not recite a blessing again on the head tefillin") (Siddur, Laws of Tefillin).

29. Kedushah: All the more so Amen on all blessings. The Alter Rebbe mentions it in seif 22: one interrupts for all blessings when he does not recite a blessing on the tefillin.

30. With the congregation: In the Siddur the Alter Rebbe rules that one does interrupt: "אם שמע קדיש או ברכו או קדושה בין תפילין של יד לתפילין של ראש מותר להפסיק ולענות עם הצבור... מכל מקום לענין איסור גרם ברכה שאינה צריכה כדאי הם לסמוך עליהם שלא לבטל מעניית דבר שבקדושה" ("If he heard Kaddish, Barchu or Kedushah between the arm and head tefillin he may interrupt and respond with the congregation... in any case, regarding the prohibition of causing an unnecessary blessing, they may be relied on so as not to miss responding to a holy matter") (Siddur, Laws of Tefillin).

31. Two blessings: In seif 13 he brought only the reason that it is forbidden to cause an unnecessary blessing.

32. Chol HaMoed: On not putting on tefillin on Chol HaMoed, the Rebbe writes: "דער וועלכער איז נוהג ניט צו לייגען קיין תפילין - ווי עס [איז] דער מנהג פון האריז"ל, דער בעל שם טוב און זיינע תלמידים - אין חול המועד" ("One whose custom is not to put on tefillin, as is the custom of the Arizal, the Baal Shem Tov and his students, on Chol HaMoed") (Igros Kodesh, vol. 5, no. 1305); "לאלו שאחזו באיסור, אחד הטעמים, הוא הדברים המבהילים אשר בכגון דא בזהר ובקבלה ומשם גם מובן שזה שלא יברך עליהם אין זה מתקן הדבר" ("For those who hold it forbidden, one of the reasons is the startling words about this in the Zohar and Kabbalah, from which it is also understood that not reciting a blessing does not remedy the matter") (Igros Kodesh, vol. 15, no. 5577).

33. No interruption: In the Siddur: "כל אשר נגע יראת אלהים בלבו יניח תפילין דרבינו תם בלא ברכה אחר התפלה... ולא יפסיק בשום שיחה כלל בין תפילין של יד לתפילין של ראש אף שאין מברך עליהן אבל מפסיק לענות אמן ואצ"ל לקדושה וברכו ואמן יהא שמיה רבא כו'. וכן המניח תפילין בחול המועד בלא ברכה" ("Whoever's heart the fear of God has touched should put on tefillin of Rabbeinu Tam without a blessing after prayer... He should not interrupt with any conversation between the arm and head tefillin, although he recites no blessing on them, but he interrupts to respond Amen, and certainly Kedushah, Barchu and Amen Yehei Shmei Rabba. So too one who puts on tefillin on Chol HaMoed without a blessing") (Siddur, Laws of Tefillin). On their order, see Hayom Yom, 19 Menachem Av.

34. One being and one act: Although they are not one mitzvah, as above, seif 13.

35. Amen on all blessings: Here he added, besides Kaddish and the like, Amen on all blessings.

36. Some say: The Beis Yosef.

37. Never: Whether or not he interrupted.

38. Also applies: Below, Siman 26, seif 5, it is explained that according to this view, if he puts on the head tefillin alone he recites "על מצות תפילין". See the Alter Rebbe's words in the Siddur, Laws of Tefillin: "ואם שח בין תפלה לתפלה יברך על של ראש" ("If he talked between one tefillah and the other, he recites the blessing on the head tefillin"). The Rebbe writes, on the claim that the Zohar holds two blessings are recited on tefillin: "בפע"ח ש' התפילין פי' איתא 'פ"א.. ולא יברך על ש"ר אם לא שפסק בדיבור' וקשה לומר שהי' כ' כן אם הי' דעת הזהר להיפך" ("In Pri Etz Chaim, Gate of Tefillin, ch. 10, it says: 'One blessing.. and he should not bless on the head tefillin unless he interrupted with speech'; and it is hard to say he would write so if the Zohar held the opposite") (Igros Kodesh, vol. 1, no. 156); see Shulchan Menachem, The Zohar's view on the tefillin blessing.

39. The first view: The view of the Rosh. But the Chabad custom, following the Siddur, is according to the Beis Yosef; see above, note 38; and on one who puts on only the head tefillin, see below, Siman 26, note 11.

40. The same applies: He says "ברוך שם כבוד מלכותו לעולם ועד".

41. Talked: Now the Shulchan Aruch wrote that the custom follows the first view, the Rosh, and he must recite two blessings on the head tefillin.

42. The last view: The Beis Yosef.

43. The first blessing: The blessing "להניח".

44. In vain: But he should not say it between the first blessing and the second, since the Shulchan Aruch rules that the custom follows the first view; rather, once he finishes the second blessing, when he says Baruch Shem it refers to the first blessing.

45. Can apply: Although he already recited the blessing on the arm tefillin, a second blessing can apply when he touches it, which is as if he were now placing it again, so he can recite it. One could also say that there is a view that the blessing on the arm tefillin too was in vain, since he interrupted.

46. Already explained: Above, seif 13.

47. Until after: In the Siddur: "ולכרוך הרצועה סביב הזרוע לא הוי הפסק כלל שזהו מענין המצוה עצמה" ("Winding the strap around the arm is no interruption at all, for this is part of the mitzvah itself"); "ואח"כ עושין שבעה כריכות על פרק הזרוע המחובר אל היד ואח"כ יניח את של ראש" ("Then one makes seven windings on the forearm, and then puts on the head tefillin") (Siddur, Laws of Tefillin).

48. Delay it: Until after he puts on the head tefillin.

49. On the biceps: According to the custom of the Shulchan Aruch. According to the Arizal, until after he has wound them on the arm.

50. The Zohar: In the Siddur: "יש נוהגין להניח תפלה של יד מיושב מטעם שנתבאר בזוהר ומברכין ג"כ מיושב" ("Some are accustomed to put on the arm tefillah sitting, for a reason explained in the Zohar, and they also recite the blessing sitting") (Siddur, Laws of Tefillin).

51. All of them: It seems he means what he writes next in the text.

52. To practice so: It appears that this seif explains the law in the previous seif, "In the first place it is good to practice, etc."

53. Two or three hours: The Rebbe writes on the reason for this measure: "מצינו שיעור הפסק בענין - משך זמן ענין זה גופא" ("We find the measure of an interruption in a matter to be the length of that matter itself"); "תפילין - זמנם ברוב העולם... הוא זמן התפלה" ("Tefillin: their time for most people... is the time of prayer") (Igros Kodesh, vol. 3, no. 544).

54. Again: It is obvious that if he did as he intended and did not put them on until after two or three hours, he must recite the blessing on them again.

55. When is this said: That his intention to put them on again immediately helps, and he need not recite the blessing a second time.

56. Relieved himself: Whether a major or a minor need.

57. Could not put on tefillin: As explained in Siman 43, seif 1.

58. Again: See seif 32.

59. His intention: At the start of putting them on.

60. Already explained: Above, seif 31.

61. Before he fastened: For then the mitzvah of putting tefillin on the arm is not yet complete, and it is obvious that he should not recite another blessing when he repairs the knot and places it a second time, since the mitzvah of putting them on is not yet complete.

62. After the fastening: When he fastened the arm tefillin, the mitzvah of putting them on the arm was already complete, but since it broke.

63. On his head: He need not recite the blessing again on the arm tefillin when he makes a new knot and puts them on a second time. Now the Alter Rebbe explains how this differs from the law in seif 31, that when tefillin slipped from their place he must recite the blessing again on returning them to their place, and here the knot broke after the tefillin were placed on the arm, and he is now putting them on a second time?

64. As has been explained: Above, seif 13.

65. Put on the head tefillin: That is, before he fastened the head tefillin on his head.

66. The mitzvah: That is, putting on the head tefillin.

67. That blessing: "להניח תפילין".

68. The knot: That broke; besides repairing the arm tefillin by this.

69. The mitzvah: Of the head tefillin.

70. That blessing: Of "להניח תפילין", which also refers to the head tefillin. One cannot say that for putting on the head tefillin he need not repair the knot of the arm tefillin, but should put on the head tefillin with the blessing he made before the arm tefillin and afterwards repair the arm tefillin, so that there was an interruption between the blessing and the second putting on, and it would seem he should recite the blessing again; to this he explains.

71. The mitzvah: Putting on the head tefillin.

72. The blessing: "להניח תפילין".

73. The reason explained: Above, seif 33.

74. Did not slip: For tefillin are valid only with a knot.

75. On the biceps: When the knot broke, after he repairs the knot and places the arm tefillin on the biceps he recites the blessing.

76. When is this said: That he should not put on or recite a blessing on stolen tefillin.

77. Kedushah of U'va Letziyon: That is, after he says "קדוש קדוש קדוש" ("Holy, holy, holy"). On the time for taking them off, the Rebbe writes: "זמן חליצת תפלין - מובן שהנכון ביותר ככתוב ב'היום יום'" ("The time for taking off tefillin: it is understood that the most correct is as written in Hayom Yom") (Igros Kodesh, vol. 19, no. 7442), and the publisher points to 19 Menachem Av.

78. Three Kaddishes: "ומנהג ע"ד הקבלה לחלוץ אחר שאמר בהם ג' קדישים - (בגירסא זו החזיק רבינו הגדול - בש"ע שלו סי' כה סל"ז - ואליבי' אנו דנין)" ("And the custom by way of Kabbalah to take them off after saying three Kaddishes in them (this is the reading our great Rebbe held, in his Shulchan Aruch, Siman 25, seif 37, and we reason according to him)") (Igros Kodesh, vol. 2, no. 195).

79. Mourner's Kaddish: After "על כן נקוה לך".

80. To the ark: And not immediately after Kaddish.

81. Repeating the prayer: On putting on tefillin on Chol HaMoed, see above, note 32.

82. Before the silent Musaf: On Rosh Chodesh, the Rebbe writes: "כתב רבינו הזקן בסידורו - אחר הלל: בר"ח... ומסירין התפלין בר"ח קודם הקדיש" ("The Alter Rebbe wrote in his Siddur, after Hallel: On Rosh Chodesh... and the tefillin are removed on Rosh Chodesh before the Kaddish"); "ולברר דעת רבינו הגדול - שכן נוהגין בכל ביהכ"נ חב"ד" ("To clarify the view of our great Rebbe, which is the practice in all Chabad synagogues") (Igros Kodesh, vol. 2, no. 195).

83. Before Musaf: In Hayom Yom: "כל התפילין מניחים קודם מוסף" ("All the tefillin are put on before Musaf") (1 Teves).

84. Returned to the ark: And he does not follow the custom mentioned in seif 39, to take them off after the Torah has been returned.