## Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll Chapter 2

###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:1
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כֵּיצַד כּוֹתְבִין אֶת הַתְּפִלִּין שֶׁל רֹאשׁ. כּוֹתְבִין אַרְבַּע פָּרָשִׁיּוֹת עַל אַרְבַּע קְלָפִין וְגוֹלְלִין כָּל אֶחָד וְאֶחָד לְבַדּוֹ וּמַנִּיחִין אוֹתָן בְּאַרְבַּע בָּתִּים שֶׁהֵן מְחֻבָּרִין בְּעוֹר אֶחָד. וְשֶׁל יָד כּוֹתְבִין אוֹתָן הָאַרְבַּע פָּרָשִׁיּוֹת בְּאַרְבַּע דַּפִּין עַל קְלָף אֶחָד וְגוֹלְּלוֹ כְּמִין סֵפֶר תּוֹרָה מִסּוֹפוֹ לִתְחִלָּתוֹ וּמַנִּיחוֹ בְּבַיִת אֶחָד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In what manner are the *tefillin* [placed on] the head written? [The] four passages¹ (Exodus 13:1-10), *V'hayah ki y'viacha* (Exodus 13:11-16), *Shema* (Deuteronomy 6:4-8), and *V'hayah im shamo'a* (Deuteronomy 11:13-21). are written on four parchments² 34b explains that the word *totafot*, with which the Torah refers to the head *tefillin*, is a combination of the Carthaginian and African terms for two. Since two and two equals four, the word thus means "a four-sectioned ornament." and rolled closed,³ of the arm, the parchments in the *tefillin* of the head are also folded from the end to the beginning, so that when they are opened, one begins reading at the beginning (Chapter 3, Halachah 7). each as a separate entity. They are placed in four compartments, which are covered by a single piece of leather.⁴ are made.
*Menachot*, *loc. cit.*, derives this concept from the fact that Exodus 13:9 refers to the head *tefillin* as "a remembrance," using a singular form of the word. This teaches that all four passages must appear as a single entity, "one remembrance."
In his Commentary on the Mishnah (*Keilim* 18:8), the Rambam also mentions *tefillin* of the head in which four separate compartments are sewn together. *Shulchan Aruch HaRav* 32:58 and the *Mishnah Berurah* 32:172 write that *tefillin* made in this manner or by gluing the four compartments together are acceptable. They nevertheless suggest that it is preferable to purchase *tefillin* that are made from a single piece of leather.
[At present, frequently, *tefillin* which are made from four compartments that are either sewn or glued together are referred to as *peshutot* and sold for a substantially lower price than *tefillin* made from a single piece of leather. The difficulty in purchasing them extends beyond one's willingness to opt for the more lenient opinion mentioned in the above sources. Since most halachic authorities advise accepting the more stringent view, most careful scribes do not use these *peshutot*. Thus, it is likely that they will have other problems as well.]
The four passages of [the *tefillin* placed on] the arm are written on four columns on a single parchment.⁵, *loc. cit.*). They should be rolled closed like a Torah scroll from the end to the beginning and placed in a single compartment.⁶, *loc. cit.*, derives this concept from the exegesis of Exodus, *loc. cit.*: "And they shall be a sign for you on your hand." The verse implies that just as the *tefillin*'s external appearance is as a single sign, so too, internally, they should be a single entity.

footnotes:
¹ mentioned in Chapter 1, Halachah 1: Kadesh Li
² Menachot
³ more precisely, folded closed. Though in this halachah, the Rambam mentions only the tefillin
⁴ See Chapter 3, Halachah 2, for a description of how these tefillin
⁵ They may, however, be written on four separate parchments, which are later glued together (Menachot
⁶ Menachot


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:2
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וְצָרִיךְ לְהִזָּהֵר בַּפָּרָשִׁיּוֹת שֶׁאִם עָשָׂה הַסְּתוּמָה פְּתוּחָה אוֹ הַפְּתוּחָה סְתוּמָה פְּסָלָן. וּשְׁלֹשֶׁת הַפָּרָשִׁיּוֹת הָרִאשׁוֹנוֹת כֻּלָּן פְּתוּחוֹת וּפָרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ סְתוּמָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Care must be taken in writing these passages. If one wrote a passage which should be *s'tumah*¹ and *p'tuchah*.
*S'tumah* means "closed." It refers to a passage whose first word is always written in the middle of a line in the Torah. (See Chapter 8, Halachah 2.) as *p'tuchah*² means "open." It refers to a passage whose first word is always written at the beginning of a line in the Torah. See Chapter 8, Halachah 1. or a passage which should be *p'tuchah* as *s'tumah*, it is invalid.³ 32:36) quotes an opinion which explains that the *tefillin* are not disqualified for such an error. Since there is a difference between *tefillin* and a Torah scroll - in a Torah scroll, there are many other passages between *Shema* and *V'hayah im shamo'a* - the *tefillin* are not disqualified if *V'hayah im shamo'a* is written as *p'tuchah*. Contemporary Ashkenazic practice is based on this opinion. [Note our commentary on Chapter 5, Halachah 2.]
The first three passages are all *p'tuchot*,⁴ 32:36). while the final passage, *V'hayah im shamo'a*, is *s'tumah*.⁵ and *p'tuchah*. Their difference of opinion does not create a difficulty with regard to the first three passages. A problem, however, does arise with regard to the passage, *V'hayah im shamo'a*. The *Shulchan Aruch* (*loc. cit.*) states that the Rambam's opinion should be followed. The *Turei Zahav* (*Orach Chayim* 32:26) offers a compromise, which satisfies, according to his interpretation, both the Rambam's and Rabbenu Asher's views. His interpretation, however, is not accepted by all authorities.

footnotes:
¹ As the Rambam explains at length in Chapter 8, there are two general categories for the passages of the Torah, s'tumah
² P'tuchah
³ The Ramah (Orach Chayim
⁴ For this reason, the first two passages should be written in a manner in which they end at least nine letters before the end of the column (Shulchan Aruch, Orach Chayim
⁵ As is explained in the commentary on Chapter 8, Rabbenu Asher differs with the Rambam and offers a different interpretation of the terms s'tumah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:3
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וְצָרִיךְ לְהִזָּהֵר בְּמָלֵא וְחָסֵר עַד שֶׁיִּהְיוּ אַרְבַּעְתָּן כְּתוּבוֹת כְּמוֹ שֶׁהֵן כְּתוּבוֹת בְּסֵפֶר תּוֹרָה הַבָּדוּק. שֶׁאִם כָּתַב הֶחָסֵר מָלֵא פָּסוּל עַד שֶׁיִּמְחֹק הַיָּתֵר. וְאִם כָּתַב הַמָּלֵא חָסֵר פָּסוּל וְאֵין לוֹ תַּקָּנָה. וְאֵלּוּ הֵן הַחֲסֵרוֹת וְהַמְּלֵאוֹת שֶׁיֵּשׁ בְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One must be careful regarding [the spelling of the words in these passages] with regard to the short or full form.¹ and *shuruk* are written with a letter *vav*, and times when that letter is omitted. Similarly, there are times when the vowel *chirik* is written with a *yud*, and times when that letter is omitted.
The expression, *malei*, rendered as "full form," refers to the form which includes the extra letter. *Chaseir*, rendered as "short form," refers to the form which lacks the extra letter. [The manner in which] these four passages are written [in *tefillin*] should resemble the manner they are written in a Torah scroll that has been checked [for accuracy in this regard].² (*Orach Chayim* 32:20) and *Shulchan Aruch HaRav* (32:33), which elaborate on the responsibility of a scribe.
When one writes a word which requires a short form using a full form, it is invalid until one erases the extra letter.³ must be written in order. Nevertheless, although an entire passage was written, correcting a word by erasing an extra letter is not a contradiction to this principle.
The *Shulchan Aruch* (*Orach Chayim* 32:23) mentions that a problem may arise if the letter to be erased is in the middle of a word, since, when it is erased, the space left will cause the word to appear divided. The commentaries explain that the difficulty can sometimes be corrected by extending a letter, for example, writing a *resh* with an extended upper line. If one writes a word which requires a full form using a short form, it is invalid and may not be corrected.⁴
These are [the correct spellings of the words that could present difficulties] with regard to the short and full forms in these four passages.⁵, to compose a text that will serve as "a compilation of the entire Oral Law," that would allow a person to "comprehend the entire Oral Law from it without having to study any other text." He saw the *Mishneh Torah* as a guide to the performance of the mitzvot, and therefore included in it details that would allow every individual to understand - and thus carry out - the minute particulars involved in the fulfillment of each mitzvah.
1. The Rambam does not use the expression, "short form," because the *chirik* of the *alef* possesses a *yud*. Similarly, the Rambam states "without a *vav*" or "without a *yud*" in several other instances in these halachot, because the form of the word is neither short or full in its entirety. 2. Generally, the word is written ידך. *Menachot* 37a explains that this departure from the norm was intended to teach us that *tefillin* are worn on the left hand, as explained in the commentary on Chapter 4, Halachah 2. 3. There are three sizes of letters in the Torah - the normal size, an enlarged size, and a reduced size - as mentioned in Chapter 7, Halachah 8. The *Baal HaTurim* notes that *ayin* and *dalet* spell the word *eid*, which means "witness." The *Shema* describes God's oneness. By reciting this verse and placing it in their *tefillin* and *mezuzot*, the Jews serve as witnesses, testifying to that oneness. 4. The Rambam also discusses the subject of crowns in Chapter 7, Halachot 8-9. When discussing this matter, the *Shulchan Aruch* (*Orach Chayim* 36:3) mentions the obligation to place crowns on the letters, שעטנ"ז ג"ץ. The obligation of placing crowns on these letters is explicitly mentioned in the Talmud, *Menachot* 29b. Hence, they are regarded with greater stringency.
Afterwards, the *Shulchan Aruch* also states that there are scribes who customarily place crowns on other letters. Significantly, even in Yemen, where the Rambam's directives are usually adhered to precisely, an exception is made in this instance, and there are different customs with regard to the crowns placed upon letters.
5. *Shulchan Aruch HaRav* (36:5) and the *Mishnah Berurah* (36:15) require that one add any crowns that are lacking in the passages. This refers, however, to the crowns on the letters, שעטנ"ז ג"ץ, and not to the crowns required by the Rambam.

footnotes:
¹ There are times when the Hebrew vowels cholam
² In this context, note the comments of the Shulchan Aruch
³ As mentioned above, every letter of the four passages in the tefillin
⁴ Because the additional letter will not have been written in the proper order.
⁵ The Rambam's inclusion of these particulars in the next four halachot is a clear expression of the desire he expressed in his introduction to the Mishneh Torah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:4
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פָּרָשָׁה רִאשׁוֹנָה (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״ מָלֵא. זָכוֹר מָלֵא. בְּחֹזֶק חָסֵר. [הוֹצִיא מָלֵא. יֹצְאִים חָסֵר וָא״ו.] יְבִיאֲךָ מָלֵא. וְהָאֱמֹרִי חָסֵר. וְהַיְבוּסִי מָלֵא. לַאֲבֹתֶיךָ חָסֵר וָא״ו. הָעֲבֹדָה חָסֵר. מַצֹּת חָסֵר. הַשְּׁבִיעִי מָלֵא. מַצּוֹת מָלֵא. שְׂאֹר חָסֵר. גְּבֻלֶךָ חָסֵר. בַּעֲבוּר מָלֵא. לְאוֹת מָלֵא. וּלְזִכָּרוֹן מָלֵא. עֵינֶיךָ מָלֵא. תּוֹרַת מָלֵא. הוֹצִאֲךָ חָסֵר יוּ״ד. הַחֻקָּה חָסֵר. לְמוֹעֲדָהּ מָלֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[In] the first passage, *Kadesh li kol b'chor*, [the word] *b'chor* [is written using] the full form; the word *zachor* [using] the full form; the word *b'chozek* [using] the short form; the word *hotzi* [using] the full form; the word *yotzi'em* without a *vav*; the word *y'viacha* [using] the full form; the word *v'ha'emori* [using] the short form; the word *v'hay'vusi* [using] the full form; the word *la'avotecha* without a *vav*; the word *ha'avodah* [using] the short form; the word *matzot* [using] the short form; the word *hash'vi'i* [using] the full form; the word *matzot* [using] the full form; the word *s'or* [using] the short form; the word *g'vulecha* [using] the short form; the word *ba'avur* [using] the full form; the word *l'ot* [using] the full form; the word *ul'zikaron* [using] the full form; the word *einecha* [using] the full form; the word *torat* [using] the full form; the word *hotziacha* without a *yud*; the word *hachukkah* [using] the short form; and the word *l'moadah* [using] the full form.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:5
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פָּרָשָׁה שְׁנִיָּה (שמות יג ה) ״וְהָיָה כִּי יְבִאֲךָ״ חָסֵר יוּ״ד. וְלַאֲבֹתֶיךָ חָסֵר וָא״ו. חֲמֹר חָסֵר. בְּכוֹר מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא. וַיַּהֲרֹג חָסֵר. בְּכוֹר מָלֵא. מִבְּכֹר חָסֵר. וְעַד בְּכוֹר מָלֵא. זֹבֵחַ חָסֵר וָא״ו. וְכָל בְּכוֹר מָלֵא. לְאוֹת מָלֵא. יָדְכָה כָּתוּב בְּהֵ״א. וּלְטוֹטָפֹת חָסֵר וָא״ו תִּנְיָנָא. עֵינֶיךָ מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[In] the second passage, *V'hayah ki y'viacha*, [the word] *y'viacha* [is written] without a *yud*; the word *chamor* [using] the short form; the word *b'chor* [using] the full form; the word *b'chozek* [using] the short form; the word *hotzianu* [using] the full form; the word *vayaharog* [using] the short form; the word *b'chor* [using] the full form; the word *mib'chor* [using] the short form; the words *v'ad b'chor* [using] the full form; the word *zove'ach* without a *vav*; the word *b'chor* in *v'chol b'chor* [using] the full form; the word *l'ot* [using] the full form; the word *yadecha* is written with a *hey*; the word *ul'totafot* without the final *vav*; the word *einecha* [using] the full form; the word *b'chozek* [using] the short form; and the word *hotzianu* [using] the full form.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:6
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פָּרָשָׁה שְׁלִישִׁית (דברים ו ד) ״שְׁמַע״ עַיִ״ן שֶׁל שְׁמַע גְּדוֹלָה. דָּלֶ״ת שֶׁל אֶחָד גְּדוֹלָה. מְאֹדֶךָ חָסֵר. לְבָנֶיךָ מָלֵא. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. לְאוֹת מָלֵא. יָדֶךָ חָסֵר. לְטֹטָפֹת חָסֵר שְׁנֵי וָאוִי״ן. עֵינֶיךָ מָלֵא. מְזֻזוֹת חָסֵר וָא״ו רִאשׁוֹנָה. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[In] the third passage, *Shema*, the *ayin* of [the word] *Shema* and the *dalet* of [the word] *echad* are enlarged.
The word *m'odecha* [is written using] the short form; the word *l'vanecha* [using] the full form; the word*b'vetecha* without a second *yud*; the word *uv'kumecha* [using] the full form; the word *l'ot* [using] the full form; the word *yadecha* [using] the short form; the word *l'totafot* without both *vavim*; the word *einecha* [using] the full form; the word *mezuzot* without the first *vav*; the word *beitecha* without a second *yud*; the word *uvish'arecha* [using] the full form.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:7
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פָּרָשָׁה רְבִיעִית (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ חָסֵר. מִצְוֹתַי בְּוָא״ו אַחַת. יוֹרֶה מָלֵא. וּמַלְקוֹשׁ מָלֵא. וְתִירשְׁךָ חָסֵר וָא״ו. וְהִשְׁתַּחֲוִיתֶם מָלֵא. יְבוּלָהּ מָלֵא. הַטֹּבָה חָסֵר. נֹתֵן חָסֵר. אֹתָם חָסֵר. לְאוֹת מָלֵא. לְטוֹטָפֹת חָסֵר וָא״ו שְׁנִיָּה. עֵינֵיכֶם מָלֵא. אֹתָם חָסֵר. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. מְזוּזוֹת מָלֵא. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא. לַאֲבֹתֵיכֶם חָסֵר וָא״ו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[In] the fourth passage, *V'hayah im shamo'a*, [the word] *shamo'a* [is written using] the short form; the word *mitzvotai* with only one *vav*; the word *yoreh* [using] the full form; the word *umalkosh* [using] the full form; the word *v'tiroshcha* without a *vav*; the word *v'hishtachavitem* [using] the full form; the word *y'vulah* [using] the full form; the word *hatovah* [using] the short form; the word *notein* [using] the short form; the word *otam* [using] the short form; the word *l'ot* [using] the full form; the word *l'totafot* lacking the second *vav*; the word *einechem* [using] the full form; the word *otam* [using] the short form; the word*b'vetecha* without a second *yud*; the word *uv'kumecha* [using] the full form; the word *mezuzot* [using] the full form; the word *beitecha* without a second *yud*; the word *uvish'arecha* [using] the full form; the word *la'avoteichem* without a *vav*.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:8
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וְצָרִיךְ לְהִזָּהֵר בְּתָגִין שֶׁל אוֹתִיּוֹת וְהֵן כְּמוֹ זַיִנִּין זְקוּפוֹת שֶׁיֵּשׁ לָהֶן תָּג כְּמוֹ שֶׁהֵן כְּתוּבִין בְּסֵפֶר תּוֹרָה. וְאֵלּוּ הֵן הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֶׁבְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Care must be taken regarding the placement of crowns on the letters. They are formed like [small] *zeiynin* on the [tops of the] letters which possess crowns as in a Torah scroll. These are the letters which possess crowns in these four passages.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:9
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פָּרָשָׁה רִאשׁוֹנָה יֵשׁ בָּהּ אוֹת אַחַת בִּלְבַד וְהִיא מֵ״ם סְתוּמָה שֶׁל (שמות יג י) ״מִיָּמִים״ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. פָּרָשָׁה שְׁנִיָּה יֵשׁ לָהּ חָמֵשׁ אוֹתִיּוֹת וְכָל אַחַת מֵהֶן הֵ״א וְעַל כָּל הֵ״א מֵחֲמִשְׁתָּן אַרְבַּע זַיִנִּי״ן. וְהֵן הֵ״א שֶׁל (שמות יג יא) ״וּנְתָנָהּ״. וְהֵ״א רִאשׁוֹנָה וְהֵ״א אַחֲרוֹנָה שֶׁל (שמות יג טו) ״הִקְשָׁה״. וְהֵ״א שֶׁל (שמות יג טו) ״וַיַּהֲרֹג״. וְהֵ״א שֶׁל (שמות יג טז) ״יָדְכָה״. פָּרָשָׁה שְׁלִישִׁית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת וְאֵלּוּ הֵן קוּ״ף שֶׁל (דברים ו ז) ״וּבְקוּמֶךָ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְקוּ״ף שֶׁל (דברים ו ח) ״וּקְשַׁרְתָּם״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים ו ח) ״לְטֹטָפֹת״ עַל כָּל אוֹת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. פָּרָשָׁה רְבִיעִית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת. פֵ״א שֶׁל (דברים יא יד) ״וְאָסַפְתָּ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְתָי״ו שֶׁל וְאָסַפְתָּ יֵשׁ עָלֶיהָ זַיִ״ן אַחַת. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים יא יח) ״לְטוֹטָפֹת״ עַל כָּל אַחַת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. כָּל הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֵׁשׁ עֶשְׂרֵה. וְאִם לֹא עָשָׂה הַתָּגִין אוֹ הוֹסִיף וְגָרַע בָּהֶן לֹא פָּסַל:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There is only one letter [with a crown] in the first passage: the final *mem* of *miyamim*. There are three *zeiynin* upon it. In the second passage, there are five letters [with crowns]. Each of these is a *heh*, and four *zeiynin* are placed on each of them. They are: the *heh* of *un'tanah*, the first and final *heh* in the word *hikshah*, the *heh* of *vayaharog*, and the *heh* of *yadecha*.
In the third passage, there are five letters [with crowns.] They are: the *kof* of *uv'kumecha*; it has three *zeiynin*; the *kof* of *uk'shartam*; it has three *zeiynin*; the two *tetim* and the *pei* of *l'totafot*; each of these letters has four *zeiynin*.
In the fourth passage, there are five letters [with crowns.] They are: the *peh* of *v'asafta*; it has three *zeiynin*; the *tov* of *v'asafta* has one *zayin*; the two *tetim* and the *peh* of *l'totafot*; each of these letters has four *zeiynin*.
There are a total of sixteen letters which require crowns. If one did not place crowns above them, added other crowns, or reduced the number of *zeiynin*, the passages are not invalid.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:10
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הַלּוֹקֵחַ תְּפִלִּין מִמִּי שֶׁאֵינוֹ מֻמְחֶה צָרִיךְ לְבָדְקָן. לָקַח מִמֶּנּוּ מֵאָה קְצִיצוֹת בּוֹדֵק מֵהֶן שָׁלֹשׁ קְצִיצוֹת. אוֹ שְׁתַּיִם שֶׁל רֹאשׁ וְאַחַת שֶׁל יָד אוֹ שְׁתַּיִם שֶׁל יָד וְאַחַת שֶׁל רֹאשׁ. אִם מְצָאָם כְּשֵׁרִים הֻחְזַק זֶה הָאִישׁ וַהֲרֵי כֻּלָּן כְּשֵׁרִים וְאֵין הַשְּׁאָר צָרִיךְ בְּדִיקָה. וְאִם לְקָחָם צְבָתִים צְבָתִים כֻּלָּן צְרִיכוֹת בְּדִיקָה שֶׁחֶזְקַת הַצְּבָתִים מֵאֲנָשִׁים הַרְבֵּה לְקוּחִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person who purchases *tefillin* from a person who is not an expert¹ (*Orach Chayim* 39:8), which states: "One should not purchase [tefillin] from a person who is not an expert." is required to inspect them.² directive and the importance of checking *tefillin* today must be emphasized, because many scribes, particularly those who write inexpensive *tefillin*, are not experts. Very frequently, people have purchased *tefillin* only to find that the passages are not acceptable. For this reason, the Rabbis have suggested buying only *tefillin* that have been written and inspected by an expert.] If he purchased 100 *tefillin*, he should inspect three, either two head *tefillin* and one arm *tefillin*, or two arm *tefillin* and one head *tefillin*.³ 97a states that one must check at least one arm *tefillin* and one head *tefillin* to see that the scribe is proficient in writing both. If he finds them acceptable, [from this time onward,] he can assume the scribe [to be proficient].⁴ ("assumption upon which one can rely") about a matter can be established when the matter is repeated on three consecutive occasions. Thus, they are all considered to be acceptable and need not be checked.⁵ 39:22).
If, however, one purchases them in different packages, they must all be checked, because it can be presumed that each package was purchased from a different scribe.⁶ from each package.

footnotes:
¹ Note the Shulchan Aruch
² checking to see that no extra letters were added, no letters were omitted, and that each letter is formed correctly.[The Shulchan Aruch's
³ Eruvin
⁴ One of the fundamental principles of Torah law is that a chazakah
⁵ provided the person who sells them states that they were all written by the same individual (Mishnah Berurah
⁶ It is, however, sufficient to check three tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 2:11
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הַכּוֹתֵב תְּפִלִּין בִּכְתַב יָדוֹ אוֹ שֶׁלְּקָחָן מִן הַמֻּמְחֶה אוֹ מִשְּׁאָר אָדָם וּבְדָקָן וְהֶחֱזִירָן לְעוֹרָן לְעוֹלָם אֵינוֹ צָרִיךְ לְבָדְקָם פַּעַם אַחֶרֶת וַאֲפִלּוּ לְאַחַר כַּמָּה שָׁנִים. כָּל זְמַן שֶׁחִפּוּיָן שָׁלֵם הֲרֵי הֵן בְּחֶזְקָתָן. וְאֵין חוֹשְׁשִׁין לָהֶן שֶׁמָּא נִמְחֲקָה אוֹת מִתּוֹכָן אוֹ שֶׁנִּקְּבָה. הִלֵּל הַזָּקֵן הָיָה אוֹמֵר אֵלּוּ מִשֶּׁל אָבִי אִימָא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
After a person writes *tefillin* himself,¹ purchases them from an expert,² or purchases them from another person and has them inspected, and places them in their leather [compartments], they need not ever be checked again.³ (*Orach Chayim* 39:10), a qualification is already made. A pair of *tefillin* which is not worn on a regular basis should be checked twice in seven years. The later authorities (*Shulchan Aruch HaRav* 39:11 and the *Mishnah Berurah* 32:26) suggest checking even *tefillin* that are worn regularly. At present, perhaps because of the differences in the way the compartments are made or in the parchment or ink that is used, it is very common for letters in *tefillin* to smudge, fade, and crack. The *Mateh Efrayim* suggests that each person have his *tefillin* inspected every year. Even authorities who are not that stringent recommend periodic checks.
As long as their compartments are intact, they are assumed to be acceptable even though several years have passed.⁴, *loc. cit.*, *Mishnah Berurah*, *loc. cit.*). We do not suspect that a letter has faded out or been perforated. Hillel the elder stated: "These [tefillin]⁵ he himself wore are from my maternal grandfather."⁶

footnotes:
¹ and inspects them
² whose work need not be inspected
³ The commentaries explain that since they are enclosed in compartments that are not exposed to air, we can presume that the letters are intact.Though this decision is quoted in the Shulchan Aruch
⁴ If, however, the compartments are opened or they are exposed to water, we are obligated to check them (Shulchan Aruch HaRav
⁵ the tefillin
⁶ ”and they have not been checked since.”