## Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll Chapter 3

###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:1
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שְׁמוֹנֶה הֲלָכוֹת יֵשׁ בְּמַעֲשֵׂה הַתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי. וּלְפִיכָךְ כֻּלָּן מְעַכְּבוֹת וְאִם שִׁנָּה בְּאַחַת מֵהֶן פָּסַל. וְאֵלּוּ הֵם. שֶׁיִּהְיוּ מְרֻבָּעוֹת. וְכֵן תְּפִירָתָן בְּרִבּוּעַ. וַאֲלַכְסוֹנָן בְּרִבּוּעַ עַד שֶׁיִּהְיֶה לָהֶן אַרְבַּע זָוִיּוֹת שָׁווֹת. וְשֶׁיִּהְיֶה בָּעוֹר שֶׁל רֹאשׁ צוּרַת שִׁי״ן מִיָּמִין וּמִשְּׂמֹאל. וְשֶׁיִּכְרֹךְ הַפָּרָשִׁיּוֹת בְּמַטְלִית. וְשֶׁיִּכְרֹךְ אוֹתָן בְּשֵׂעָר מֵעַל הַמַּטְלִית. וְאַחַר כָּךְ מַכְנִיסָן בְּבָתֵּיהֶן. וְשֶׁיִּהְיוּ תּוֹפְרִין אוֹתָן בְּגִידִין. וְשֶׁעוֹשִׂין לָהֶן מַעְבֹּרֶת מֵעוֹר הַחִפּוּי שֶׁתִּכָּנֵס בָּהּ הָרְצוּעָה עַד שֶׁתְּהֵא עוֹבֶרֶת וְהוֹלֶכֶת בְּתוֹךְ תּוֹבָר שֶׁלָּהּ. וְשֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת. וְשֶׁיִּהְיֶה הַקֶּשֶׁר שֶׁלָּהֶן קֶשֶׁר יָדוּעַ כְּצוּרַת דָּלֶ״ת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are eight requirements in the making of *tefillin*. All of them are halachot transmitted to Moses on Mount Sinai¹ that were communicated as "halachot transmitted to Moses on Mount Sinai." The first two involve the actual composition of the *tefillin*. They, and the other laws involving that subject, were discussed in the first two chapters. Now the Rambam discusses the requirements involved in making the *tefillin*'s compartments and straps. and, therefore, it is necessary to fulfill them all. If one deviates with regard to any of them, the [*tefillin*] are unacceptable.² They are:
a) The *tefillin* must be square³ on our heads and opposite our hearts implies that we should exercise our powers of achievement when our minds and hearts are tied to God's mitzvot.
The base of the *tefillin* must also be square. The *Shulchan Aruch* (*Orach Chayim* 32:39) states that this is also a halachah transmitted to Moses on Mount Sinai.
Note *Shulchan Aruch HaRav* 32:59 and the *Mishnah Berurah* 32:181, which state that since the squareness of *tefillin* is a halachah transmitted to Moses on Mount Sinai, the *tefillin* must remain square at all times. If over the course of time, their shape changes, they may no longer be used. and must be sewn closed in a square.⁴ [Both] diagonals⁵ must be equal,⁶ 8a, which states that the diagonal of a square is approximately 1.4 times the length of one of its sides. and thus all four angles will be equal.⁷
b) The leather of the head [*tefillin*] should have a *shin* embossed on both its right and left sides.⁸
c) The passages should be wrapped in fabric.⁹
d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.¹⁰
e) They should be sewn [closed] with the sinews [of an animal].¹¹
f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [*tefillin*'s] handle.¹²
g) The straps should be black.¹³
h) The knot with which they are tied should be the renowned knot that is formed like a *dalet*.¹⁴ 62a, which states that the knot of the arm *tefillin*, which is shaped like a *yud*, is also a halachah transmitted to Moses on Mount Sinai.

footnotes:
¹ In Chapter 1, Halachah 3, the Rambam mentioned that there were ten requirements for tefillin
² Though a "halachah transmitted to Moses on Mount Sinai" is not written in the Torah itself, it is as binding upon us as those laws which are stated explicitly.
³ There is a homiletic dimension to this requirement. Nothing is naturally square. Thus, this shape alludes to man's power of achievement. Wearing tefillin
⁴ See Halachah 10.
⁵ of the square on the top and the base of the tefillin
⁶ The commentaries cite Sukkah
⁷ Each one being 90 degrees. See Halachot 2 and 4.
⁸ See Halachah 2.
⁹ See Halachah 8.
¹⁰ See Halachah 8.
¹¹ See Halachot 9-10.
¹² See Halachot 3-4.
¹³ See Halachot 14.
¹⁴ See Halachah 13. Note Shabbat


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:2
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כֵּיצַד עוֹשִׂים תְּפִלִּין שֶׁל רֹאשׁ. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וּכְגָבְהוֹ. וְאִם הָיָה גָּבְהוֹ יוֹתֵר עַל רָחְבּוֹ אוֹ פָּחוֹת מִמֶּנּוּ אֵין בְּכָךְ כְּלוּם. וְאֵין מַקְפִּידִין אֶלָּא עַל אָרְכּוֹ שֶׁיְּהֵא כְּרָחְבּוֹ. וְחוֹפְרִין בּוֹ שְׁלֹשָׁה חֲרִיצִין כְּדֵי שֶׁיֵּעָשֶׂה לוֹ אַרְבַּע רָאשִׁים כְּגוֹן זֶה:

וְלוֹקְחִין עוֹר וּמַרְטִיבִין אוֹתוֹ בְּמַיִם וּמְשִׂימִין בּוֹ אֶת הָעֵץ וּמַכְנִיסִין אֶת הָעוֹר בֵּין כָּל חָרִיץ וְחָרִיץ וּמְכַמְּשִׁים אוֹתוֹ וְהוּא רָטֹב מִכָּאן וּמִכָּאן עַד שֶׁעוֹשִׂין בּוֹ דְּמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ שְׁלֹשָׁה רָאשִׁין מִיָּמִין הַמֵּנִיחַ תְּפִלִּין וּדְמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ אַרְבָּעָה רָאשִׁים מִשְּׂמֹאל הַמֵּנִיחַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How are the head *tefillin* made? We take a cubic wooden block.¹ [It need not, however, be a perfect cube]. If its height is [slightly] more or less than its width, it is of no consequence. We are required to take care only that its width and length are alike.² must be a perfect square, but its side surfaces need not be square. This ruling is quoted by the *Shulchan Aruch* and the Ramah (*Orach Chayim* 32:39).
The *Bi'ur Halachah* emphasizes that it is not the top surface of the *tefillin* alone which must be square. At every point along its height, its circumference must be a perfect square. Thus, even if the top surface itself remains square, should the *tefillin* be crooked or noticeably indented at the sides, they are unacceptable.
Three grooves are carved into it so that four projections will be made as depicted.³. Leather is taken⁴ by sewing or gluing together separate compartments. This halachah indicates the Rambam's preference for *tefillin* to be made from a single piece of leather. and soaked in water, and then, the mold is placed within it.⁵ read, "The leather is placed around the mold." This version more accurately describes the process with which *tefillin* are actually made. The leather is inserted in between the grooves.⁶
While [the leather] is still wet, it is plucked and squeezed⁷ states that one must make the *shin* in this manner, and it is unacceptable to use a mold. The *Beit Yosef* (*Orach Chayim* 32), *Shulchan Aruch HaRav* 32:65, and the *Mishnah Berurah* 32:193 all mention that though it is theoretically preferable to follow the *Orchot Chayim's* ruling, nevertheless, until recently, most *shinim* were made using a mold. At present, however, there are some manufacturers of *tefillin* who have reverted to the practice of making the *shin* with tweezers. until the shape of a *shin*⁸ mentions that the letter *shin* is numerically equivalent to 300. In the diaspora, *tefillin* are worn 300 days during a solar year (according to the opinion which requires that they be worn on *chol hamo'ed*).
4 with three heads⁹. is formed on the right side of the *tefillin* as they will be worn, and the shape of a *shin* with four heads¹⁰ (*loc. cit.*) explains that the letters on the tablets of the Ten Commandments were hewn into the stone. When a three-headed *shin* is hewn into stone, the protruding stone appears as a four-headed*shin*. is formed on the left side of the *tefillin* as they will be worn.¹¹ 32:42) rules that *tefillin* are not disqualified if the sides on which the two *shinim* are placed are reversed, so long as they possess both forms of the *shin*.

footnotes:
¹ This appears to be the Rambam's preference. It is not, however, an absolute requirement.
² Thus, the top of the tefillin
³ The accompanying diagram is based on a drawing by the Rambam himself, which has been copied in all printings of the Mishneh Torah
⁴ Note our commentary on Chapter 2, Halachah 1, regarding making tefillin
⁵ The authoritative manuscripts of the Mishneh Torah
⁶ and around theFJ 46sides, so that when it dries four compartments will be created.
⁷ with tweezers. The Orchot Chayim
⁸ The Orchot Chayim
⁹ This is the usual form of the shin
¹⁰ The Beit Yosef
¹¹ The Ramah (Orach Chayim


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וּמַנִּיחִין אֶת הָעוֹר עַל הָעֵץ עַד שֶׁיִּיבַשׁ. וְאַחַר כָּךְ חוֹלֵץ הָעוֹר מֵעַל גַּבֵּי הָאִמּוּם שֶׁל עֵץ וְנִמְצָא הָעוֹר שֶׁיֵּשׁ בּוֹ אַרְבָּעָה בָּתִּים פְּנוּיִין. וּמַכְנִיסִין פָּרָשָׁה בְּכָל בַּיִת וּבַיִת. וּמַחְזִירִין מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרִין אוֹתוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר שֶׁלְּמַטָּה מָקוֹם שֶׁתִּכָּנֵס בּוֹ הָרְצוּעָה כְּמוֹ תּוֹבָר וְהוּא הַנִּקְרָא מַעְבֹּרֶת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.¹
 One of the passages from the Torah is placed² 32:45), with the right side of the passage on the left side of the *tefillin* (*Shulchan Aruch HaRav* 32:70). in each compartment,³ and then a portion of the leather is folded over beneath them,⁴'s base. This is referred to as the *titorah*, which means "bridge" (*Shulchan Aruch*, *Orach Chayim* 32:44). It is given this name because it extends like a bridge below the *tefillin* (*Shulchan Aruch HaRav* 32:66). and then they are sewn closed on all four corners.⁵ are sewn closed is described in Halachah 10.
Within this lower piece of leather, a place should be left for the straps to be inserted,⁶ like a handle.⁷).
The width of this "handle" should be less than the width of the base of the *tefillin*, to distinguish it from the base and thus accentuate the base's squareness (*Shulchan Aruch HaRav*, *loc. cit.*, *Mishnah Berurah* 32:177). It is called a *ma'aboret*.⁸

footnotes:
¹ The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.
² upright, as a Torah scroll stands in the ark (Shulchan Aruch, Orach Chayim
³ In Halachah 5, the Rambam describes the order in which the passages are placed into the compartments.
⁴ Thus, forming the bottom of the tefillin
⁵ The precise manner in which the tefillin
⁶ and pass through. This portion should extend outward
⁷ Alternatively, "loop" (Aruch
⁸ which literally means "passageway."


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:4
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וְכֵיצַד עוֹשִׂין תְּפִלִּין שֶׁל יָד. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וְיִהְיֶה גָּבְהוֹ כְּאֶצְבַּע אוֹ יָתֵר עַל זֶה מְעַט אוֹ פָּחוֹת מְעַט וּמְחַפִּין אוֹתוֹ בְּעוֹר רָטֹב וּמַנִּיחִין אֶת הָעוֹר עַל הָאִמּוּם עַד שֶׁיִּיבַשׁ וְחוֹלֵץ אֶת הָעוֹר וּמַנִּיחַ אֶת אַרְבַּע הַפָּרָשִׁיּוֹת בִּמְקוֹם הָעֵץ וּמַחֲזִיר מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר תּוֹבָר מְקוֹם הָרְצוּעוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How are the *tefillin* of the arm made? We take a wooden block whose length is equal to its width¹, along its entire height, and at its base. and is a fingerbreadth², a fingerbreadth is 2 centimeters in modern measure. The *Chazon Ish* differs, and considers it 2.4 centimeters. - or slightly more or slightly less³ in this halachah, he did not suggest a size for the head *tefillin* in the previous two halachot. *Shulchan Aruch HaRav* 32:62 relates that people of stature should wear head *tefillin* that are at least three fingerbreadths high.
*Shulchan Aruch HaRav* 32:63 and the *Mishnah Berurah* 32:189 mention that the width and length of the base of the *tefillin* should be more than one fingerbreadth. Preferably, the width and length of the head *tefillin* should be two fingerbreadths. - high, and place wet leather around it.⁴
The leather is left on this mold until it has dried, and then it is removed. The four passages⁵ are deposited in the place left by the mold.⁶ A portion of the leather is folded over beneath them, and then they are sewn closed on all four corners.⁷ A piece of leather, like a handle, should be left for the straps [to be inserted].⁸ of the arm *tefillin* is governed by the same principles as explained above with regard to the head *tefillin*.

footnotes:
¹ Here, also, a square shape is required at the top of the tefillin
² According to the Shiurei Torah
³ high - Curiously, though the Rambam mentions the preferred size for the arm tefillin
⁴ Thus, forming a single compartment.
⁵ which are written on a single piece of parchment
⁶ As mentioned in the previous halachah, the parchment should be placed upright in the compartment.
⁷ See Halachah 10.
⁸ The ma'aboret


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:5
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כֵּיצַד סִדּוּר הַפָּרָשִׁיּוֹת בִּתְפִלָּה שֶׁל רֹאשׁ. מַכְנִיס פָּרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ בְּבַיִת רִאשׁוֹן שֶׁהוּא עַל יְמִין הַמֵּנִיחַ. וּ (דברים ו ד) ״שְׁמַע״ סְמוּכָה לָהּ. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ״ בְּבַיִת שְׁלִישִׁי סְמוּכָה לִשְׁמַע. וְ(שמות יג ב) ״קַדֶּשׁ לִי״ בְּבַיִת רְבִיעִי שֶׁהוּא לִשְׂמֹאל הַמֵּנִיחַ תְּפִלִּין כְּדֵי שֶׁיְּהֵא הַקּוֹרֵא שֶׁלְּפָנָיו כְּנֶגֶד פְּנֵי הַמֵּנִיחַ קוֹרֵא עַל הַסֵּדֶר הַזֶּה כְּגוֹן זֶה: וְאִם הֶחֱלִיף סִדּוּר זֶה פְּסוּלוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is the order of the passages? For the head *tefillah*, the final passage, *V'hayah im shamo'a*,¹ - reflects their order in the Torah (*Menachot* 34b). Hence, *V'hayah im shamo'a* is referred to as the final passage. is placed in the first compartment on the right side of the person putting on the *tefillin*. *Shema* is placed next to it. *V'hayah ki y'viacha* is placed in the third compartment next to *Shema*, and *Kadesh Li* is placed in the fourth compartment, on the left side of the person putting on the *tefillin*.², and this is the order that is accepted as halachah (*Shulchan Aruch, Orach Chayim* 34:1). Many other Torah authorities (among them Rav Hai Gaon and Rabbenu Tam) suggest a different order, placing the two passages that begin *V'hayah*, *V'hayah ki y'viacha* and *V'hayah im shamo'a* in the center, *Shema* on the right side of the person wearing the *tefillin*, and *Kadesh Li* on his left side.
Thus, a person who is facing the person wearing the *tefillin* will read them in the following order.³.
Thus, the Rambam (and similarly, Rabbenu Tam and those who follow his opinion) considered that the order of the passages be calculated from the perspective of a person standing opposite the person wearing the *tefillin*. In contrast, there are other opinions (*Shimusha Rabbah* and the Ra'avad) who maintain that the order of the passages should be calculated from the perspective of the person wearing the *tefillin*. (This produces two further perspectives regarding the order of the *tefillin*. The *Shimusha Rabbah* follows the same order as the Rambam except that *V'hoyoh im Shamoa*, is placed in the first compartment on the left side of the person putting on the *tefillin*, not on the right side. Similarly, the Ra'avad shares Rabbenu Tam's view, but reverses the sides.) If their order is altered, they are not acceptable.⁴ (*Orach Chayim* 34:2) suggest that a God-fearing person put on both a pair of *tefillin* that follow the opinion of the Rambam and Rashi, and a second pair, that follow the opinion of Rabbenu Tam. Though the *Shulchan Aruch* mentions certain reservations in this regard, in many communities it has become widespread practice to wear both pairs of *tefillin*.
Significantly, the *She'elot UTeshuvot Min HaShamayim* writes that with regard to this dispute an answer was received from heaven, "Just as there is a dispute in the earthly realm, there is a dispute in the spiritual realms."

footnotes:
¹ The order of the passages chosen by the Rambam - when read by a person facing the person wearing the tefillin
² Rashi also prescribes this order for the passages of the tefillin
³ The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah
⁴ For this reason, the Shulchan Aruch


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:6
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תְּפִלָּה שֶׁל יָד כּוֹתְבָם בְּאַרְבָּעָה דַּפִּין בְּעוֹר אֶחָד אָרֹךְ כְּסֵפֶר תּוֹרָה עַל סִדּוּרָן בַּתּוֹרָה כְּגוֹן זֶה

אִם כְּתָבָן עַל אַרְבַּע עוֹרוֹת וְהִכְנִיסָן בְּבַיִת אֶחָד יָצָא וְאֵינוֹ צָרִיךְ לְדַבְּקָם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The passages for] the arm *tefillin* are written on four columns¹ on a single piece of parchment² 32:72; *Mishnah Berurah* 32:219). like a Torah scroll,³ according to the order in which these passages are found in the Torah,⁴ in the following manner:
If⁵. they were written on four separate pieces of parchment and placed in the same compartment, one fulfills one's obligation. There is no need to glue them together.⁶ 32:47) accepts the Rambam's decision, he states that it is customary to glue the parchments together. He emphasizes that it is desirable to use glue that does not contain any non-kosher ingredients.

footnotes:
¹ each passage being written on a separate column
² Though this is not an absolute requirement, it is preferable (Shulchan Aruch HaRav
³ i.e., the parchment is rolled closed.
⁴ If the passages, in part or in totality, are not written in order, they are unacceptable and may not be corrected.
⁵ The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah
⁶ Although the Ramah (Orach Chayim


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:7
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כְּשֶׁהוּא גּוֹלֵל הַפָּרָשִׁיּוֹת בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד גּוֹלֵל אוֹתָן מִסּוֹפָן לִתְחִלָּתָן עַד שֶׁתִּמְצָא כְּשֶׁתִּפְתַּח הַפָּרָשָׁה תִּקְרָא כָּל פָּרָשָׁה וּפָרָשָׁה מִתְּחִלָּתָהּ עַד סוֹפָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the passages¹ - are rolled closed - to be inserted into their compartments. - both of the head and the arm *tefillin* - are rolled closed, they should be rolled from the end to the beginning,² 31b). so that were the passage to be rolled open, it would be possible to read each portion from the beginning to the end.³ (32) states that although rolling the passages is preferable, if the parchments were placed in the *tefillin* without being rolled closed they are acceptable.

footnotes:
¹ both of the head and the arm tefillin
² as a mezuzah must be rolled from אחדtowards שמע(Menachot
³ The Bi'ur Halachah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:8
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וּכְשֶׁמַּכְנִיסִין אֶת הַפָּרָשִׁיּוֹת בַּבָּתִּים שֶׁלָּהֶם כּוֹרְכִין אוֹתָן בְּמַטְלִית וְעַל הַמַּטְלִית שֵׂעָר וְאַחַר כָּךְ מַכְנִיסִין אוֹתָן בְּבָתֵּיהֶן. וְשֵׂעָר זֶה צָרִיךְ לִהְיוֹת שְׂעַר בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וּכְבָר נָהֲגוּ כָּל הָעָם (לְבָרְכָן) [לְכָרְכָן] בִּשְׂעַר זְנַב הָעֲגָלִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Before the passages are placed in their compartments, they should be wrapped in a fabric,¹ 32:44). Although the Rambam considers this requirement to be a halachah transmitted to Moses on Mount Sinai, the Ashkenazic authorities do not agree. Accordingly, they maintain that, after the fact, if the passages are not wrapped in this parchment, the *tefillin* may still be used (*Shulchan Aruch HaRav* 32:68; *Mishnah Berurah* 32:205).
The difference between the Rambam and the Ashkenazic authorities depends on their interpretation of a passage from the Jerusalem Talmud (*Megilah*, Chapter 1). This difference in interpretation is also reflected in the laws regarding correcting a torn Torah scroll. See Chapter 9, Halachah 15. and hair should be wound around them. Afterwards, they may be placed in their compartments.² in parchment has created a difficulty with regard to this obligation. The opinions which do not require that the *tefillin* be wrapped in parchment require that this hair be wrapped around the passages themselves. In contrast, the Rambam, who maintains that it is necessary to wrap them, obligates the hair to be placed around that wrapping.
In practice, it is customary to satisfy both opinions and wrap the hair around the passages, cover them with a parchment, and then wrap the same hair around the parchment as well (*Shulchan Aruch HaRav* 32:69, *Mishnah Berurah* 32:209).
This hair should be from a kosher species of animal or beast.³ must be made from species which may be eaten. Even when these animals died without being ritually slaughtered or were *treifah*,⁴ [their hair is nevertheless acceptable].⁵ It has already become a universally accepted custom to wind hair from the tail⁶ of a calf⁷). [around these parchments].⁸ (*Parashat Bo*), it is customary that the hair which is wound around the passage, *V'hayah im shamo'a*, be extended and protrude from the compartments slightly (Ramah, *Orach Chayim* 32:44).

footnotes:
¹ The present custom is to use a piece of parchment (Shulchan Aruch, Orach Chayim
² All authorities agree that this is a halachah transmitted to Moses on Mount Sinai.The difference of opinion of whether it is necessary to wrap the tefillin
³ As explained in Chapter 1, Halachah 10, all the elements required for tefillin
⁴ wounded or possessing an illness that will cause them to die within a year. The meat of such an animal may not be eaten.
⁵ As explained in the commentary on the above-mentioned halachah, although these animals themselves may not be eaten, since they come from a kosher species, they are not disqualified.
⁶ The hair from the tail is longer and easier to tie than the hair from the other portions of the body.
⁷ To recall the sin of the Golden Calf (Shimusha Rabbah
⁸ Based on the Zohar


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:9
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כְּשֶׁתּוֹפְרִין אֶת הַתְּפִלִּין אֵין תּוֹפְרִין אֶלָּא בְּגִידִין שֶׁל בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. לוֹקְחִין הַגִּידִין שֶׁיֵּשׁ בַּעֲקֵב הַבְּהֵמָה אוֹ הַחַיָּה טְהוֹרִים וְהֵם לְבָנִים. וְאִם הֵם קָשִׁים מְרַכְּכִין אוֹתָן בַּאֲבָנִים וְכַיּוֹצֵא בָּהֶן עַד שֶׁיֵּעָשׂוּ כְּפִשְׁתָּן וְטוֹוִין אוֹתָן וְשׁוֹזְרִין אוֹתָן וּבָהֶן תּוֹפְרִין הַתְּפִלִּין וִירִיעוֹת סֵפֶר תּוֹרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the *tefillin* are sewn closed, they may be sewn only with sinews¹ (*Orach Chayim* 32:50) states that if sinews are not available, one may sew the *tefillin* closed with thread made from parchment, until sinews are available. Although there are opinions which object to this ruling, it should be followed if there is no other alternative (*Shulchan Aruch HaRav* 32:76; *Mishnah Berurah* 32:227). from a kosher species of animal or beast.² (*Orach Chayim* 32:49) states that it is preferable to use the sinews of an ox.
Significantly, the Rambam does not mention sinews from kosher fowl. The Rabbis have not defined which of a fowl's sinews are classified as גידים and which are not. Therefore, it is desirable to use the sinews from beasts or animals, and thus avoid this difficulty (*Mishnah Berurah*, *loc. cit.*). [Sinews taken from] animals which died without being ritually slaughtered or which were *treifah* [are nevertheless acceptable].³
It is customary to take sinews from the heels of kosher animals and beasts. They are white in color. If they are too firm, they are softened by [pounding them with] stones and the like until they become like flax.⁴ to serve as a complete guide for the fulfillment of the mitzvot. Afterwards, they are spun and twisted into threads⁵ 32:75, which states that the process of spinning the sinews into thread must be carried out with the intent that they be used for this sacred purpose. Accordingly, this process may not be carried out by gentiles. and used to sew together *tefillin* and the sheets of Torah scrolls.⁶

footnotes:
¹ The Shulchan Aruch
² The Shulchan Aruch
³ See the previous halachah.
⁴ This halachah serves as another example of the Rambam's desire for the Mishneh Torah
⁵ Note Shulchan Aruch HaRav
⁶ A Torah scroll contains many sheets of parchment. It is a halachah transmitted to Moses on Mount Sinai to join these sheets by sewing them with sinews, as explained in Chapter 9, Halachah 13.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:10
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כְּשֶׁתּוֹפְרִין הַתְּפִלִּין תּוֹפְרִין אוֹתָן בְּרִבּוּעַ. וַהֲלָכָה רוֹוַחַת שֶׁיִּהְיוּ בְּכָל צַד שָׁלֹשׁ תְּפִירוֹת עַד שֶׁיִּהְיוּ הַכּל שְׁתֵּים עֶשְׂרֵה תְּפִירוֹת בֵּין שֶׁל יָד בֵּין שֶׁל רֹאשׁ. וְאִם עָשָׂה הַתְּפִירוֹת עֶשֶׂר אוֹ אַרְבַּע עֶשְׂרֵה עוֹשֶׂה. וְכָל הַתְּפִירוֹת יִהְיֶה הַחוּט שֶׁלָּהֶן סוֹבֵב מִשְּׁתֵּי רוּחוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the *tefillin* are sewn closed,¹ is made from a separate piece of leather from the compartments, the stitches must also be connected to the edges of the skin covering the compartments (*Shulchan Aruch HaRav* 32:77; *Mishnah Berurah* 32:228). they should be sewn as a square.² are unacceptable. It is a widely accepted practice for there to be three stitches on each side, so that there will be twelve stitches in all.³ interprets this to be an allusion to the twelve tribes of Israel. This applies for both the arm *tefillin* and the head *tefillin*. If, however, one made ten or fourteen stitches, there is no difficulty.⁴ also attaches significance to the numbers ten and fourteen. Ten represents the twelve tribes minus Levi (the priestly tribe) and Judah (the tribe of royalty). Fourteen includes also the tribes of Menasheh and Ephraim.
For each of the stitches, the thread⁵ must pass through from both sides.⁶ should be sewn closed with two needles: one which is initially passed through facing the upper side of the *tefillin*, and one which is initially facing their lower side (*Mishnah Berurah* 32:230).

footnotes:
¹ If the base of the tefillin
² If the stitches are sewn in any other shape, the tefillin
³ The Shimusha Rabbah
⁴ Although the simple meaning of the Rambam's statements is that any number of stitches is acceptable, the commentaries have noted that the Shimusha Rabbah
⁵ or threads
⁶ The tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:11
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וְצָרִיךְ שֶׁיַּגִּיעַ הֶחָרִיץ שֶׁל תְּפִלִּין שֶׁל רֹאשׁ עַד מְקוֹם הַתֶּפֶר. וְאִם הָיָה הֶחָרִיץ נִכָּר כְּדֵי שֶׁיִּהְיוּ אַרְבָּעָה רָאשִׁין נִרְאִין לַכּל וְאַף עַל פִּי שֶׁאֵין הֶחָרִיץ מַגִּיעַ לִמְקוֹם הַתֶּפֶר כְּשֵׁרוֹת. וְאִם אֵין חָרִיץ נִכָּר פְּסוּלוֹת. וְצָרִיךְ לְהַעֲבִיר בְּתוֹךְ כָּל חָרִיץ וְחָרִיץ עַל גַּבֵּי הָעוֹר חוּט אוֹ מְשִׁיחָה לְהַבְדִּיל בֵּין בַּיִת לְבַיִת. וּמִנְהָג פָּשׁוּט לְהַעֲבִיר גִּיד מִגִּידֵי הַתְּפִירָה בְּכָל חָרִיץ וְחָרִיץ מִשְּׁלָשְׁתָּן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The groove between [each of the compartments] of the head *tefillin* should reach the stitches [which sew the *tefillin* closed].¹ [Nevertheless,] if the groove is discernible, so that the [division into] four compartments is openly visible, [the *tefillin*] are acceptable even if the groove does not extend until the stitches.². If, however, the groove is not discernible, [the *tefillin*] are not acceptable.³ 32:187, which states that if the groove between the *tefillin* is not discernible, the *tefillin* are not acceptable even if they are divided into four separate compartments. Needless to say, however, if only an external distinction is made, but inside, there is no separation between the compartments, the *tefillin* are not acceptable (*Shulchan Aruch HaRav* 32:61).
It is necessary to pass a thread or cord through each of the grooves on [the outer side of] the leather [compartments] to separate between the compartments.⁴ 32b, states that it is necessary to pass a cord between the compartments only when all four passages are written on a single piece of parchment. See *Shulchan Aruch HaRav* 32:71, *Mishnah Berurah* 32:217. It is common custom to pass one of the sinews used to sew [the *tefillin* closed] between each of these three grooves.⁵ are customarily made today. At present, after the compartments of the *tefillin* are fashioned into a single block, a sinew is passed between the compartments. Afterwards, they are glued together, and then the entire block is shaped into a square. The grooves we see do not represent the real divisions between the blocks, but are merely external impressions.
This process is employed, because were the compartments not to be glued together, it would be difficult to form the *tefillin* into a square. Even if that were possible at the outset, problems might arise over the course of time, because the compartments might spread further apart, and thus prevent the square shape from being maintained. Though it is acceptable to use *tefillin* made in the present manner, the Rabbis suggest using those in which the separation between the compartments remains openly visible afterwards. (See the Responsa of the *Chatam Sofer*, *Orach Chayim* 5; and the *Bi'ur Halachah* 32.)

footnotes:
¹ Thus, the separation between the compartments will be both external and internal.
² i.e., the separation between the compartments does not extend through the total height of the tefillin
³ Note the Mishnah Berurah
⁴ This decision is not accepted by all the authorities. Tosafot, Menachot
⁵ This halachah raises questions with regard to the process in which tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:12
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וְכֵיצַד עוֹשִׂין הָרְצוּעוֹת. לוֹקְחִין רְצוּעָה שֶׁל עוֹר רְחָבָה כְּאֹרֶךְ הַשְּׂעוֹרָה. וְאִם הָיְתָה רְחָבָה מִזּוֹ הַשִּׁעוּר כְּשֵׁרָה. וְאֹרֶךְ רְצוּעָה שֶׁל רֹאשׁ כְּדֵי שֶׁתַּקִּיף אֶת הָרֹאשׁ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמְתַּח שְׁתֵּי הָרְצוּעוֹת מִכָּאן וּמִכָּאן עַד שֶׁיַּגִּיעוּ לַטַּבּוּר אוֹ לְמַעְלָה מִמֶּנּוּ מְעַט. וְאֹרֶךְ רְצוּעָה שֶׁל יָד כְּדֵי שֶׁתַּקִּיף אֶת הַזְּרוֹעַ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמָּתַח רְצוּעָה אַחַת עַל אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אֶצְבָּעוֹ שָׁלֹשׁ כְּרִיכוֹת וְיִקְשֹׁר. וְאִם הָיוּ הָרְצוּעוֹת אֲרֻכּוֹת יָתֵר עַל שִׁעוּרִים הָאֵלּוּ כְּשֵׁרוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How are the straps made? We take leather straps¹ [at least] the length of a barley-corn in width.² 27:42 emphasizes that when the *tefillin* are being tied around the arm, care must be taken that the straps do not wrinkle - particularly around the knot, where it is natural that they do - so that this minimum width is maintained.
Based on Chapter 9, Halachah 9, we can conclude that this measure is approximately 1 centimeter according to *Shiurei Torah* and 1.2 centimeters according to *Chazon Ish*. If they are wider than that, they are acceptable. The length of the straps of the head *tefillin* should be sufficient to surround the head, tie the knot,³ and extend on either side of the head until they reach the navel or slightly above it.⁴ (*Orach Chayim* 27) writes that, according to one opinion, the strap on the right side should reach the navel and the strap on the left should reach the chest. Another opinion states that the right strap should reach the genitalia, and the left, the navel.
The length of the strap of the arm should be sufficient to surround the forearm,⁵ tie its knot,⁶ and extend⁷ are worn, does he mention the custom of winding the *tefillin* strap seven times around the arm. until it can be wound three times around the middle finger and tied.⁸ to be "perfect," the straps should be tied on the hand as well. If the straps are longer than this, they are acceptable.⁹ (*Orach Chayim* 27:11) states that since the minimum measure mentioned in this halachah for the head *tefillin* is not found in the Talmud, if the only *tefillin* available do not have straps that conform to these measures, these *tefillin* should be worn. The straps of the head *tefillin*, however, must be long enough so that they can be draped in front of the person at least slightly (*Shulchan Aruch HaRav* 27:22; *Mishnah Berurah* 27:44).

footnotes:
¹ See Halachah 15.
² The Mishnah Berurah
³ See the following halachah.
⁴ The Tur
⁵ at the muscle (Chapter 4, Halachah 2)
⁶ See the following halachah.
⁷ Significantly, neither in this halachah nor in the following chapter, where the Rambam describes the manner in which tefillin
⁸ In one of his responsa, the Rambam explains that although the verse, "And you shall tie them for a sign on your hand," refers to the knot tied on the forearm, our Sages divided the word וקשרתם in half, תם וקשר, meaning "And you shall tie a perfect knot." For the knot of the tefillin
⁹ From the Rambam's statements in Halachah 19, it would appear that he maintains that the minimum standards mentioned in this halachah are absolute requirements.The Shulchan Aruch


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:13
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וּמַכְנִיס רְצוּעָה שֶׁל רֹאשׁ בַּתּוֹבָר שֶׁלָּהּ. וּמַקִּיף בְּמִדַּת רֹאשׁוֹ וְקוֹשֵׁר קֶשֶׁר מְרֻבָּע כְּמִין דָּלֶ״ת. וְקֶשֶׁר זֶה צָרִיךְ כָּל תַּלְמִיד חָכָם לְלָמְדוֹ וְאִי אֶפְשָׁר לְהוֹדִיעַ צוּרָתוֹ בִּכְתָב אֶלָּא בִּרְאִיַּת הָעַיִן. וְכֵן בְּשֶׁל יָד קוֹשֵׁר קֶשֶׁר כְּמִין יוּ״ד. וְתִהְיֶה הָרְצוּעָה שֶׁל יָד עוֹלָה וְיוֹרֶדֶת בְּתוֹךְ הַקֶּשֶׁר כְּדֵי שֶׁיַּרְחִיב וִיקַצֵּר בְּעֵת שֶׁיִּרְצֶה לִקְשֹׁר עַל יָדוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One places the straps through their handle,¹'s base described in Halachah 4. leaving space for the [circumference of] one's head, and ties² writes that this knot must be tied with the specific intent that it be used for the mitzvah. a square knot, which resembles a *dalet*.³. Note the *Beit Yosef* (*Orach Chayim* 32), which states that it is preferable to tie a knot which is shaped like a *dalet* itself. (Unlike the Rambam's knot, which is square, this knot is a right angle.) Sephardic and Chassidic custom is to follow the *Beit Yosef*. Ashkenazim and Yemenites follow the Rambam's view. Every Torah scholar should learn how to tie this knot.⁴ 9a mentions this as one of the basic points of knowledge which every Torah scholar should possess. It is impossible to describe this knot in writing. Rather, it must be seen.⁵ associates this statement with the interpretation (*Menachot* 35b) of Exodus 33:23: "And you shall see My rear," that God showed Moses the knot of His head *tefillin*. Since it is impossible to describe that knot, God actually showed it to Moses.
The straps of the hand *tefillin* should be tied with a knot that resembles a *yud*.⁶ (*Orach Chayim* 32) writes that - together with the *shin* embossed on the head *tefillin* and the *dalet* mentioned above - this *yud* completes God's name ידש.
Significantly, in Halachah 1, the Rambam does not mention the *yud* as a "halachah transmitted to Moses on Mount Sinai." Our text of *Shabbat* 62a confers that status on all three of these letters. *Tosafot* (*Shabbat*, *loc. cit.*) suggests emending the text of that passage and conferring that status on the *shin* alone.The Rambam appears to take an intermediate position. This knot should⁷ allow the strap to pass through it so that it can be widened or narrowed while one is tying the *tefillin* on one's arm.

footnotes:
¹ The extension of the tefillin
² The Pri Megadim
³ The Rambam's intent is that though the knot is square, the straps extending from either side each appearFJ 46as the legs of a dalet
⁴ Chulin
⁵ The Eshkol
⁶ The Tur
⁷ have a loop to


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:14
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הָרְצוּעוֹת שֶׁל תְּפִלִּין בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד פְּנֵיהֶם הַחִיצוֹנִים שְׁחוֹרִים וְזוֹ הֲלָכָה לְמשֶׁה מִסִּינַי. אֲבָל אֲחוֹרֵי הָרְצוּעוֹת הוֹאִיל וּמִבִּפְנִים הֵן אִם הָיוּ יְרֻקּוֹת אוֹ לְבָנוֹת כְּשֵׁרוֹת. אֲדֻמּוֹת לֹא יַעֲשֶׂה שֶׁמָּא תֵּהָפֵךְ הָרְצוּעָה וּגְנַאי הוּא לוֹ. וְלֹא יִהְיֶה אֲחוֹרֵי הָרְצוּעָה לְעוֹלָם אֶלָּא כְּעֵין הַקְּצִיצָה אִם יְרֻקָּה יְרֻקִּין וְאִם לְבָנָה לְבָנִים. וְנוֹי הוּא לַתְּפִלִּין שֶׁיִּהְיוּ כֻּלָּן שְׁחוֹרוֹת הַקְּצִיצָה וְהָרְצוּעָה כֻּלָּהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The outer surface of the straps of both the head and the arm *tefillin* must be black.¹ (*Orach Chayim* 33:4) states that it is preferable that the straps be dyed black by a Jew with the intent that they be used for the mitzvah of *tefillin*. According to the Ramah, this is an absolute requirement. This is a halachah transmitted to Moses on Mount Sinai.² have been worn for an extended period, the dye on the straps begins to fade (in particular, near the knots). Since the color of the straps is "a halachah transmitted to Moses on Mount Sinai," the *tefillin* are unacceptable if that color has faded. Accordingly, from time to time, it is desirable to check the straps and, if necessary, dye them again (*Mishnah Berurah* 33:19).
In contrast, with regard to the inner surface, since it faces the inside, it is acceptable if it is green or white.³ 33:3). One should not make this [side of the straps] red, since it will be embarrassing for him if they become overturned.⁴ 35a).
The back of the straps should be the same color as the compartment;⁵). if it is green, they should be green; if it is white, they should be white.⁶ It is attractive for *tefillin* to be entirely black, the compartments⁷ (*Orach Chayim* 32:40) uses the expression, "It is a mitzvah that they be black." The *Nodah B'Yehudah* (*Orach Chayim* 1) cites the Jerusalem Talmud (*Megillah* 1:9), which states that it is a halachah transmitted to Moses on Mount Sinai that the compartments be black. The Rambam, however, does not consider dyeing the compartments an obligation of this nature. and the entire strap.⁸ 33).

footnotes:
¹ The Shulchan Aruch
² The straps must remain black at all times. Frequently, after the tefillin
³ or any other color (Shulchan Aruch, Orach Chayim
⁴ People might think that he is infested with skin ulcers and it is the blood oozing from them which makes the straps red (Rashi, Menachot
⁵ before it is dyed; alternatively, the color of the underside of the compartment (Kin'at Eliyahu
⁶ i.e., it should be the natural color of the leather.
⁷ The Shulchan Aruch
⁸ i.e., both sides. This practice was never widely accepted (Beit Yosef, Orach Chayim


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:15
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הָעוֹר שֶׁמְּחַפִּין בּוֹ הַתְּפִלִּין וְשֶׁעוֹשִׂין מִמֶּנּוּ הָרְצוּעוֹת הוּא עוֹר שֶׁל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף הַטְּהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאִם עָשָׂה מֵעוֹר טְמֵאִים אוֹ שֶׁחִפָּה תְּפִלִּין בְּזָהָב פְּסוּלוֹת. וְעוֹר הָרְצוּעָה צָרִיךְ עִבּוּד לִשְׁמָהּ. אֲבָל בְּעוֹר שֶׁמְּחַפִּין בּוֹ אֵינוֹ צָרִיךְ עִבּוּד כְּלָל אֲפִלּוּ עֲשָׂהוּ מַצָּה כָּשֵׁר. וּמְקוֹמוֹת הַרְבֵּה נָהֲגוּ לַעֲשׂוֹת אוֹתָן בְּעוֹר מַצָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The leather used to cover the *tefillin*¹ and from which the straps are made should come from a kosher species of animal, beast, or fowl. Even when these animals died without being ritually slaughtered or were *treifah*, [their hides are nevertheless acceptable].² 108a derives this concept through the exegesis of Exodus 13:9, "So that the Torah of God will be in your mouths." If, however, leather from a non-kosher species³ was used or if they were covered with gold, they are not acceptable.⁴ (*Orach Chayim* 32:48), adds that this prohibition forbids attaching these substances to kosher *tefillin*.
The leather used for the straps must be processed with the intent that it be used for the mitzvah.⁵ 33:3; *Mishnah Berurah* 33:17). In contrast, the leather used to cover the *tefillin*⁶ need not be processed at all.⁷ (*Orach Chayim* 32:37) accepts Rabbenu Asher's view, but writes that if no other *tefillin* are available, it is possible to rely on the Rambam's opinion. It is even acceptable if it is made from *matzah*.⁸ 79a describes this as leather which was not processed with flour and salt and, therefore, likened to matzah, which is simple, without any flavoring. [Indeed,] this is the practice in many communities.⁹

footnotes:
¹ i.e., the compartments
² Shabbat
³ since it is not permitted to be eaten, it may not be used for tefillin
⁴ The Rambam appears to be stating that the compartments themselves may not be made from leather from a non-kosher species or from gold. The Shulchan Aruch
⁵ If it was not processed with this intent, it is unacceptable (Shulchan Aruch HaRav
⁶ i.e., the compartments
⁷ Accordingly, if processed, it is not necessary that it be processed with the intent that it be used for a mitzvah.The Rambam's view is not accepted by most authorities. Rabbenu Asher states that the leather must be processed and that the processing must be carried out with the intent that the leather be used for the mitzvah. The Shulchan Aruch
⁸ Shabbat
⁹ In one of his responsa, the Rambam writes that such leather is used because it is easier to shape. Others state that such leather becomes firmer.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:16
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אֵין עוֹשִׂין הַתְּפִלִּין אֶלָּא יִשְׂרָאֵל שֶׁעֲשִׂיָּתָן כִּכְתִיבָתָן מִפְּנֵי הַשִּׁי״ן שֶׁעוֹשִׂין בָּעוֹר כְּמוֹ שֶׁאָמַרְנוּ. לְפִיכָךְ אִם חִפָּן הַכּוּתִי אוֹ תְּפָרָן פְּסוּלוֹת וְהוּא הַדִּין לְכָל הַפָּסוּל לְכָתְבָן שֶׁלֹּא יַעֲשֶׂה אוֹתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
*tefillin* may be made only by a Jew, since making them is equivalent to writing [the passages],¹ because of the *shin* [embossed] in the leather [compartment] mentioned above.² is equivalent to writing, it must be done by a Jew with the proper intent. Therefore, if they were made by a gentile or sewn closed by him, they are unacceptable.³ (*Orach Chayim* 39) explains that since making *tefillin* has one element which is equivalent to writing the passages, every deed connected with making them may be performed only by those permitted to write them.
Similarly, they may not be made by any others whose writing [of the passages] is not acceptable.⁴

footnotes:
¹ for which a gentile is disqualified, as explained in Chapter 1, Halachah 13.
² Halachah 2. Since embossing that shin
³ The Beit Yosef
⁴ for example, an apostate, a woman, a minor, or a Canaanite slave (Chapter 1, Halachah 13).


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:17
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תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ שֶׁל יָד וְשֶׁל יָד עוֹשִׂין אוֹתָהּ שֶׁל רֹאשׁ לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה. וְכֵן רְצוּעָה שֶׁל תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ לִתְפִלָּה שֶׁל יָד. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁלְּבָשָׁן. אֲבָל תְּפִלִּין שֶׁל רֹאשׁ שֶׁלֹּא לְבָשָׁן אָדָם מֵעוֹלָם אִם רָצָה לְהַחֲזִירָן לְיָד מֻתָּר. וְכֵיצַד עוֹשִׂין. טוֹלֶה עָלֶיהָ עוֹר עַד שֶׁתֵּעָשֶׂה אַחַת וְקוֹשְׁרָהּ עַל יָדוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A head *tefillah* may not be made into an arm *tefillah*,¹ but an arm *tefillah* may be made into a head *tefillah*,² must be embossed on either side of the *tefillin*. because an article should not be lowered from a higher level of holiness³ 34b) explains that the head *tefillin* are considered to be on a higher level because they have the first two letters of the name שדי (the embossed *shin* and the *dalet* of the knot). In contrast, the arm *tefillah* has only one letter, the *yud* of the knot. to a lesser one.⁴ tefillah 11:14 states that a house of study may not be transformed into a synagogue, because a house of study is on a higher level of holiness. Similarly, the strap of a head *tefillah* should not be used for an arm *tefillah*.⁵ (*Orach Chayim* 42:3) also mentions the prohibition against using articles associated with *tefillin* - e.g., a carrying bag - for mundane purposes.
When does the above apply? After one has worn them. However, if head *tefillin* have never been worn, one may make them into arm *tefillin*.⁶ How is this done? One drapes leather around them until they become a single [compartment] and [then, one can] tie them on his hand.⁷

footnotes:
¹ for the reason to be explained immediately
² by making four compartments, separating the passages, and placing each one in its respective compartment. Similarly, a shin
³ Rashi (Menachot
⁴ This principle is applied in many other contexts in Torah law. For example, Hilchot
⁵ Within its discussion of these laws, the Shulchan Aruch
⁶ The commentaries explain that this halachah communicates a fundamental principle of Torah law, הזמנה, designating an article to be used for a sacred purpose, alone is not sufficient for this holiness to be imparted to them. They must first be used for the purpose for which they were intended.[Homiletically, this teaches us how important it is to express in deed all the resolves which we have made.]
⁷ The fact that inside, they are still divided into four compartments is not significant.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:18
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תְּפִלִּין שֶׁנִּפְסְקוּ הַתְּפִירוֹת שֶׁלָּהֶן אִם הָיוּ שְׁתֵּי הַתְּפִירוֹת זוֹ בְּצַד זוֹ אוֹ שֶׁנִּפְסְקוּ שָׁלֹשׁ תְּפִירוֹת אֲפִלּוּ זוֹ שֶׁלֹּא כְּנֶגֶד זוֹ הֲרֵי אֵלּוּ פְּסוּלוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּישָׁנוֹת אֲבָל בַּחֲדָשׁוֹת כָּל זְמַן שֶׁפְּנֵי טַבְלָן קַיָּמוֹת כְּשֵׁרוֹת. וְאֵלּוּ הֵן הַחֲדָשׁוֹת כָּל שֶׁאוֹחֲזִין מִקְצָת הָעוֹר שֶׁנִּקְרַע תִּפְרוֹ וְתוֹלִין בּוֹ הַתְּפִלִּין וְהוּא חָזָק וְאֵינוֹ נִכְרָת הֲרֵי אֵלּוּ חֲדָשׁוֹת. וְאִם אֵין רָאוּי לִתְלוֹת בּוֹ אֶלָּא הוּא נִפְסָק הֲרֵי אֵלּוּ יְשָׁנוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following laws apply when] the stitches of the *tefillin*¹'s base to the lower portion, as described in Halachot 9 and 10 become torn: If two stitches which are located next to each other become torn, or three stitches become torn even though they are not located next to each other, [the *tefillin*] are unacceptable.² 35a mentions these laws with regard to "*tefillin* being torn." The Rambam explains that this refers to the stitches, as stated in this halachah. Rabbenu Asher, however, interprets this passage as referring to the leather separating one of the compartments of the head *tefillin* from the other. The *Shulchan Aruch* (*Orach Chayim* 33:1-2) quotes both opinions as halachah.
When does the above apply? With regard to old [*tefillin*]. With regard to new [*tefillin*], however, if their base remains intact, they are acceptable.³ (33), which stresses the emphasis the Rambam placed on the stitches being sewn in a square shape. (See Halachot 1 and 10.) If some of the stitches are torn, he explains, then the shape of these stitches may no longer be square, and that is the difficulty to which the Rambam is referring. Thus, he interprets טבלה is referring to "the square shape of the stitches." [*tefillin* are considered] to be "new" as long as the leather remains strong and does not tear when one takes hold of a portion of the leather where the stitch was torn and hangs the *tefillin*. If the leather is not fit to hang the *tefillin* because it will tear, the [*tefillin* are considered] "old."⁴, *loc. cit.*) and others interpret the passage as ruling more leniently with regard to "old" *tefillin* than "new" *tefillin*. Accordingly, *Shulchan Aruch HaRav* 33:2 and the *Mishnah Berurah* 33:15 state that, at the outset, one should follow the stringencies implied by both opinions, and replace the stitches whether the *tefillin* are new or old. If that is impossible and it is impossible for the person to obtain other *tefillin*, he may wear those with torn stitches whether they are new or old.

footnotes:
¹ which sew the upper portion of the tefillin
² Menachot
³ Our translation of טבלה as "base" follows the interpretation of most authorities. Note, however, the Bi'ur Halachah
⁴ Note that Rashi (Menachot


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 3:19
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רְצוּעָה שֶׁנִּפְסְקָה אֵין קוֹשְׁרִין אוֹתָהּ וְאֵין תּוֹפְרִין אוֹתָהּ אֶלָּא מוֹצִיאָהּ וְגוֹנְזָהּ וְעוֹשִׂין אַחֶרֶת. וְשִׁיּוּרֵי הָרְצוּעָה פְּסוּלִין עַד שֶׁיְּהֵא אָרְכָּהּ וְרָחְבָּהּ כַּשִּׁעוּר אוֹ יָתֵר עָלָיו. וּלְעוֹלָם יִזָּהֵר לִהְיוֹת פְּנֵי הָרְצוּעָה לְמַעְלָה בְּעֵת שֶׁקּוֹשֵׁר אוֹתָן עַל יָדוֹ וְעַל רֹאשׁוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Should a strap be torn, [the pieces] should not be tied or sewn together.¹ 35b derives this concept from the word וקשרתם, “And you shall tie them." As mentioned, this word can be divided in half – תם וקשר - which means "and you shall tie perfectly." Rather, it should be removed and entombed,² 26b). and another one [substituted for it].³ (*Orach Chayim* 33:5) mentions an opinion which allows one to sew (but not tie) the two portions of the torn strap together. It concludes that it is preferable to follow the Rambam's view, but if there is no alternative, the more lenient opinion may be followed.
The remnants of [torn] straps are not acceptable⁴ unless their length and width meets⁵ - or exceeds - the minimum requirements.
At all times, a person should be careful that the external surface of the straps faces upward⁶ 35b states, "Their attractive side should face outward." *Mo'ed Katan* 25a relates that Rav Huna fasted for forty days to atone for the fact that his *tefillin* strap once became overturned. when he ties them on his arm and head.⁷ 27:19 and the *Mishnah Berurah* 27:38 place greater emphasis on the portion of the strap which is tied around one's head and arm. If these portions of the strap become overturned, one should seek atonement by fasting or by donating to charity. Nevertheless, care should also be taken that the remainder of the straps do not turn over.

footnotes:
¹ Menachot
² Since it was used for a mitzvah, it may not be discarded casually (Megillah
³ The Shulchan Aruch
⁴ i.e., if a strap tears, one may not continue using one of the pieces
⁵ or exceeds - the minimum requirements - mentioned in Halachah 12.
⁶ Menachot
⁷ Shulchan Aruch HaRav