## Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll Chapter 4

###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:1
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הֵיכָן מְנִיחִין תְּפִלִּין שֶׁל רֹאשׁ. מְנִיחִין אוֹתָן עַל הַקָּדְקֹד שֶׁהוּא סוֹף הַשֵּׂעָר שֶׁכְּנֶגֶד הַפָּנִים וְהוּא הַמָּקוֹם שֶׁמּוֹחוֹ שֶׁל תִּינוֹק רוֹפֵס בּוֹ. וְצָרִיךְ לְכַוֵּן אוֹתָם בָּאֶמְצַע כְּדֵי שֶׁיִּהְיוּ בֵּין הָעֵינַיִם. וְיִהְיֶה הַקֶּשֶׁר בְּגֹבַהּ הָעֹרֶף שֶׁהוּא סוֹף הַגֻּלְגּלֶת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Where are the head *tefillin* placed?¹ should be worn "between your eyes," *Menachot* 37b establishes a correlation between these verses and Deuteronomy 14:1, "Do not place a bald spot between your eyes," and explains that, just as in the latter verse, "between your eyes" refers to the skull, so, too, the verses which concern *tefillin* imply a place on the skull. They should be placed at the point of the skull, the end of the hairline towards the face,² (*Orach Chayim* 27) states that the place for the head *tefillin* is the point of the skull, "the end of the hairline towards the face until the place where a child's brain [can be felt] to pulsate." In his commentary on the *Tur*, Rav Yosef Karo notes the difference in phraseology between the *Tur* and the Rambam, and in his *Shulchan Aruch* (*Orach Chayim* 27:9), he quotes the *Tur's* text. the place where a child's brain [can be felt] to pulsate.³. Instead of "pulsate," Rashi (*Menachot* 37a) interprets רופס as "is soft."
Care must be taken to position them in the center,⁴ so that they will be⁵ "between the eyes."⁶ actually between one's eyes is forbidden and is considered as heresy (Halachah 3; *Megillah* 4:7). The knot⁷ should be at the top portion of the neck,⁸ 35b states that lifting the knot to the top portion of the neck will cause "Israel to be above and not below." the bottom of the skull.⁹, *Orach Chayim* 27:10). This point is directly opposite the space between the eyes.

footnotes:
¹ Though all four Biblical passages state that the tefillin
² The Tur
³ Our translation is based on the Kessef Mishneh
⁴ of the head,
⁵ parallel to the place
⁶ However, to place the tefillin
⁷ mentioned in Chapter 3, Halachah 13
⁸ Menachot
⁹ the portion opposite the face. Care should be taken that the knot be positioned in the center of the neck and not move from side to side (Shulchan Aruch


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וְשֶׁל יָד קוֹשֵׁר אוֹתָהּ עַל שְׂמֹאלוֹ עַל הַקִּבֹּרֶת וְהוּא הַבָּשָׂר הַתּוֹפֵחַ שֶׁבַּמַּרְפֵּק שֶׁבֵּין פֶּרֶק הַכָּתֵף וּבֵין פֶּרֶק הַזְּרוֹעַ שֶׁנִּמְצָא כְּשֶׁהוּא מְדַבֵּק מַרְפֵּקוֹ לִצְלָעָיו תִּהְיֶה תְּפִלָּה כְּנֶגֶד לִבּוֹ וְנִמְצָא מְקַיֵּם (דברים ו ו) ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה״ (דברים ו ו) ״עַל לְבָבֶךָ״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The arm [*tefillin*] should be tied to one's left arm¹ 37a brings a number of exegetical references which indicate that *tefillin* should be placed on the left arm. Among them, "It is written, 'And you shall tie' and 'And you should write.' Just as writing is done with the right hand, so, too, tying should be done with the right hand." Tying *tefillin* with one's right hand implies that they are placed on the left. at the muscle² 27:2; *Mishnah Berurah* 27:4) - i.e., the bulging flesh of the arm between the shoulder and the elbow.³ 37b explains that though the verse literally states that *tefillin* should be placed on the hand, the exegesis of several verses indicates that they are placed on the muscle. The interpretation of the verse, "And these words..." quoted by the Rambam is one of the proofs cited there. Thus, if one presses his arm to his ribs, the *tefillah* will be opposite his heart,⁴, and, in particular, the *yud* of the knot, should be tilted to face the heart (*Shulchan Aruch, Orach Chayim* 27:1,2). thus fulfilling the directive [Deuteronomy 6:6], "And these words... shall be upon your heart."⁵ 25:5).

footnotes:
¹ Menachot
² but not above the muscle (Shulchan Aruch HaRav
³ Menachot
⁴ The tefillin
⁵ This position implies that one should subjugate the desires and feelings of his heart to God (Shulchan Aruch, Orach Chayim


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הַמֵּנִיחַ תְּפִלָּה שֶׁל יָד עַל פַּס יָדוֹ אוֹ שֶׁל רֹאשׁ עַל מִצְחוֹ הֲרֵי זֶה דֶּרֶךְ צְדוֹקִים. הָעוֹשֶׂה תְּפִלָּתוֹ עֲגֻלָּה כֶּאֱגוֹז אֵין בָּהּ מִצְוָה כְּלָל. אִטֵּר מֵנִיחַ תְּפִלִּין בִּימִינוֹ שֶׁהוּא שְׂמֹאל שֶׁלּוֹ. וְאִם הָיָה שׁוֹלֵט בִּשְׁתֵּי יָדָיו מֵנִיחַ אוֹתָהּ בִּשְׂמֹאלוֹ שֶׁהוּא שְׂמֹאל כָּל אָדָם. וּמְקוֹם קְשִׁירַת הַתְּפִלִּין וּמְקוֹם הֲנָחָתָן מִפִּי הַשְּׁמוּעָה לְמָדוּם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person who places the arm *tefillah* on his palm,¹ or the head *tefillah* on his forehead,² follows the way of the Sadducees.³ 1:3, the Rambam writes that Tzadok and Baithos were students of Antigonus of Socho. When they heard their teacher declare, "Do not serve the master for the sake of receiving a reward," they were upset, since they thought that he was implying that no reward would be given for the performance of mitzvot. They spoke about the matter between themselves and decided to reject the Torah.
They began splinter groups which rejected the core of Jewish practice, and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Divine was the Written Law. The Oral Law was merely a human invention.
This thesis was only a ruse to sway the people from the performance of the mitzvot. Accordingly, the Sages would frequently refer to all those who deny the Torah and its tradition to be Sadducees ("followers of Tzadok") or Baithosees ("followers of Baithos"). A person who makes his *tefillin* rounded like a nut⁴ 24b, the source for this law, adds, "they are dangerous," for they can fracture the person's skull. Though absent in the standard published edition, this line is included in many texts of the *Mishneh Torah*. The *Kessef Mishneh*, however, explains the line's omission since it does not teach us any halachic concepts. does not fulfill the mitzvah at all.⁵ must be square.
A left-handed person puts *tefillin* on his right hand, since [figuratively,] it is his left hand.⁶ 37a states that *tefillin* must be placed on the weaker hand. For a left-handed person, this is the right hand. If he is ambidextrous, he should place them on his left hand⁷ 27:6), who explains that everything depends on the hand with which the person writes. If he writes with his left hand, the *tefillin* should be placed on the right.
Rav Shlomo Kluger, the *Tzemach Tzedek*, and other later authorities have dealt with questions concerning people who are ambidextrous to varying degrees. Frequently, they have advised that such a person wear *tefillin* on one of his arms during the prayer service, and afterwards place them on the other arm, to make sure that he fulfills the mitzvah. - i.e., his left hand in a literal sense.
The places where to tie and place⁸ is "tied," while the head *tefillah* is "placed." This reflects the commandment in Deuteronomy 6:8, "And you shall tie them... on your hand and they shall be... between your eyes." We must actually tie the arm *tefillin* upon our bodies. In contrast, the mitzvah of the head *tefillin* is that "it be" - i.e., be positioned in its appropriate place. the *tefillin* were received as part of the oral tradition.⁹ are worn, it is not that the Sages discovered the proper position for *tefillin*. Rather, directly after they were given the commandment to put on *tefillin*, the Jews placed them on their arms and heads. Years later, the Sages sought allusions for these practices in the Written Law.

footnotes:
¹ in contrast to our Sages' definition of the phrase, "on your hand"
² in contrast to our Sages' definition of the phrase, "between your eyes"
³ In his commentary on Avot
⁴ Megillah
⁵ because, as stated in Chapter 3, Halachah 1, tefillin
⁶ Menachot
⁷ i.e., his left hand in a literal sense. - Note the Ramah (Orach Chayim
⁸ The arm tefillah
⁹ In his Introduction to the Commentary on the Mishnah, the Rambam explains that, on Mount Sinai, Moses was given instructions how to observe all the mitzvot. This constituted the "oral tradition." Though the Sages of the Talmud may have used certain verses from the Torah as allusions to these instructions, the fulfillment of the mitzvot began at Sinai (or shortly afterwards, depending on the mitzvah). The people did not need the allusions from the Torah to tell them how to fulfill the mitzvot, since they had already received this information orally from Moses.To relate these concepts to the present context: Although the Sages mentioned several exegetical references to the places where tefillin


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תְּפִלָּה שֶׁל רֹאשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד וְשֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ מִפְּנֵי שֶׁהֵן שְׁתֵּי מִצְווֹת זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְכֵיצַד מְבָרְכִין. עַל שֶׁל רֹאשׁ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין. וְעַל שֶׁל יָד מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַנִּיחַ תְּפִלִּין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The [absence of the] head *tefillah* does not preclude [wearing *tefillin*] on the arm,¹ or is in a situation where it is inappropriate to wear the head *tefillah* (see Halachah 23), he should still wear the arm *tefillah* and similarly, the [absence of the] arm *tefillah*² does not preclude [wearing *tefillin*] on the head.³ mentions a version of the Rambam's Commentary on the Mishnah (*Menachot* 4:1) which differs with this ruling. Rav Kapach explains that he is referring to the initial version of the Commentary on the Mishnah, which the Rambam later revised.
In that initial version, the Rambam explains (based on *Menachot* 44a) that the Sages feared that if a person were given license to wear only one *tefillah*, he might hesitate from purchasing the other one. Therefore, they allowed one to wear a single *tefillah* only when he already possessed the second one. When the Rambam reviewed that commentary, he emended the text to concur with the decision here. They are two mitzvot, each one to be considered independently.⁴
What blessings are recited? On the head *tefillin*, one recites:⁵ "[Blessed are You...] who has sanctified us with His commandments and commanded us concerning the mitzvah of *tefillin*." On the arm *tefillin*, one recites: "[Blessed are You...] who has sanctified us with His commandments and commanded us to put on *tefillin*."⁶, the Torah states, "And you shall tie them," requiring a deed, and hence the expression "put on." In contrast, the head *tefillin* are required "to be... between your eyes." Since less emphasis is placed on our actions, it is appropriate to praise God "concerning the mitzvah of..." (Rav Yehudah ben Yakar).

footnotes:
¹ i.e., if a person does not have a head tefillah
² or if a person lost the arm on which he should place tefillin
³ The Kessef Mishneh
⁴ Since there are two different commandments in the Torah, "And you shall tie... and they shall be...," they are regarded to be two separate mitzvot.
⁵ See the following halachah, where the Rambam explains that, generally, it is proper to recite only a single blessing.
⁶ It is possible to explain the difference in the two blessings as follows: With regard to the arm tefillin


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בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהֵנִיחַ אַחַת מֵהֶן אֲבָל אִם הֵנִיחַ שְׁתֵּיהֶן מְבָרֵךְ בְּרָכָה אַחַת וְהִיא לְהַנִּיחַ תְּפִלִּין. וְקוֹשֵׁר שֶׁל יָד וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ. וּכְשֶׁהוּא חוֹלֵץ חוֹלֵץ שֶׁל רֹאשׁ וְאַחַר כָּךְ חוֹלֵץ שֶׁל יָד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When does the above apply? When one puts on only one of them.¹. If, however, one puts them both on,² one recites only a single blessing, "...to put on *tefillin*."
One³, since both mitzvot share the same intent. Hence, if no interruption is made between the two, it is unnecessary - and therefore, we are forbidden - to recite a second blessing.
This ruling is quoted by the *Shulchan Aruch* (*Orach Chayim* 25:5) and is followed by all Sephardic authorities and some Ashkenazic authorities. The majority of the Ashkenazic community follows the opinion of Rabbenu Asher (quoted by the Ramah, *Orach Chayim*, *loc. cit.*) which maintains that the two blessings should be recited even when no interruption is made between putting on the two *tefillin*.
This opinion agrees that the blessing "...to put on *tefillin*" also applies to the head *tefillin*. Therefore, even according to this opinion, it is forbidden to make an interruption between putting on the two *tefillin*; nevertheless, the Sages instituted a second blessing in recognition of the unique importance and holiness of the head *tefillin*.
The later authorities have added that because of the possibility that the second blessing is being recited in vain, one should recite the phrase *Baruch shem kavod malchuto le'olam va'ed*. should tie the *tefillin* on one's arm,⁴ (*Orach Chayim* 25:11) write that one should put on the head *tefillin* directly after tying the *tefillin* to the arm, before continuing to wind the straps around the hand. Thus, no interruption at all will be made between the fulfillment of the two mitzvot.
There are, however, certain opinions (see the commentary of Rav David Arameah) that maintain that since tying the arm *tefillin* around the middle finger is an essential element of the mitzvah, this should be done before putting on the head *tefillin*.
Our present practice follows the *Ari zal* who would wind the *tefillin* straps around his forearm, put on the head *tefillin*, and then, tie the straps around his hand (*Shulchan Aruch HaRav* 25:24, *Mishnah Berurah* 25:38). and afterwards put on the head *tefillin*.⁵ 36a). When one removes them, the head *tefillin* should be removed, and then the arm *tefillin*.⁶ (*loc. cit.*) continues, explaining that the phrase, "they shall be *totafot* (plural) between your eyes," teaches us that "as long as the *tefillin* are 'between your eyes,' 'they should be' - i.e., one should wear both *tefillin*. Thus, the head *tefillah* should be removed before the arm *tefillah*.

footnotes:
¹ As mentioned in the previous halachah, at times one can put one on without the other. On such occasions, the appropriate blessing should be recited for each tefillah
² one after the other without interruption. (The rulings governing an interruption are discussed in the following halachah.)
³ This phrase can also refer to putting on the head tefillin
⁴ Rabbenu Asher and the Shulchan Aruch
⁵ following the order stated in the Biblical commandment (Menachot
⁶ Menachot


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מִי שֶׁבֵּרֵךְ לְהַנִּיחַ תְּפִלִּין וְקָשַׁר תְּפִלִּין שֶׁל יָד אָסוּר לוֹ לְסַפֵּר וַאֲפִלּוּ לְהָשִׁיב שָׁלוֹם לְרַבּוֹ עַד שֶׁיָּנִיחַ שֶׁל רֹאשׁ. וְאִם שָׂח הֲרֵי זוֹ עֲבֵרָה וְצָרִיךְ לְבָרֵךְ בְּרָכָה שְׁנִיָּה עַל מִצְוַת תְּפִלִּין וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[After] reciting the blessing, "...to put on *tefillin*," and tying the *tefillin* on one's arm, one is forbidden to talk¹. Other interruptions - e.g., to signal to a colleague or to wink at him - are also forbidden. They do not, however, require a second blessing. - even to respond to a greeting from one's teacher², one may do so to greet his teacher or return his greetings, according to the rules outlined in *Hilchot Kri'at Shema* 2:15-16.
The comparison to a teacher is also significant from a different perspective. *Hilchot Kri'at Shema* (*loc. cit.*) discusses when one may interrupt one's prayers "because of fear" - e.g., when one encounters a gentile king. Whenever an interruption is allowed in deference to such a king, one may also respond to *Barchu, Kedushah,* or *Kaddish*, for they are expressions of deference to the King of kings (*Tur, Orach Chayim* 66).
From the fact that the Rambam mentions the prohibition against talking between putting on the two *tefillin* in the context of deference to one's teacher, one might assume that he would allow an interruption in the above situations when deference to God is involved. Though this opinion is accepted by many early and later authorities (Rabbenu Tam, Rav Shneur Zalman of Liadi), the *Shulchan Aruch* (*Orach Chayim* 25:10) forbids making such an interruption. - until he puts on the head *tefillin*. If he talks, it is considered to be a transgression.³ 44b). [In such an instance,] one is required to recite the second blessing, "...concerning the mitzvah of *tefillin*," and then put on the head *tefillin*.⁴ 25:9) requires that the person also repeat the blessing "...to put on *tefillin*" in this instance. According to his opinion, the blessing "...concerning the mitzvah of *tefillin*" was instituted as praise for the special holiness of the head *tefillin*, and is not recited for the performance of the mitzvah itself.

footnotes:
¹ for doing so would constitute an interruption between putting on the two tefillin
² The Rambam chooses this example because a person is required to show deference to his teacher. Accordingly, although normally one is forbidden to interrupt the recitation of the Shema
³ since, by doing so, he obligates himself to recite a second blessing that would otherwise not be required. Reciting an unnecessary blessing violates the prohibition, "Do not take the name of God, your Lord, in vain" (Exodus 20:7 .Based on Deuteronomy 20:8, the Sages explained that the Jewish army should be composed only of righteous men. Any sinners were excused from military service. Significantly, there are opinions which consider this transgression significant enough for a person to be included in this category (Sotah
⁴ The Ramah (Orach Chayim


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:7
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תְּפִלִּין כָּל זְמַן שֶׁמְּנִיחָן מְבָרֵךְ עֲלֵיהֶן וַאֲפִלּוּ חוֹלֵץ וְלוֹבֵשׁ כַּמָּה פְּעָמִים בְּיוֹם. וְכָל הַמִּצְווֹת כֻּלָּן מְבָרֵךְ עֲלֵיהֶם קֹדֶם לַעֲשִׂיָּתָן. לְפִיכָךְ צָרִיךְ לְבָרֵךְ עַל הַתְּפִלָּה שֶׁל יָד אַחַר הֲנָחָה עַל הַקִּבֹּרֶת קֹדֶם קְשִׁירָתָן. שֶׁקְּשִׁירָתָן זוֹ הִיא עֲשִׂיָּתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whenever a person puts on *tefillin*¹ with the prayer service alone. In truth, as explained in Halachot 10, 25, and 26, the mitzvah of *tefillin* applies throughout the entire day, and the restriction of wearing them only during the prayer service is a relatively recent development. - even if he removes them and puts them on several times throughout the day², one fulfills a mitzvah. Therefore, it is proper to recite a blessing each time one puts them on. - he should recite a blessing for them.³ 25:12) states that if a person removes his *tefillin* with the intent of putting them on again in the near future, it is not necessary for him to recite a blessing.
With regard to all mitzvot: one recites a blessing for them before performing them.⁴ 11:2-8 for a discussion of this principle. Therefore, one should recite the blessing for the arm *tefillah* after placing it on one's muscle,⁵). before tying it,⁶ since tying it comprises the fulfillment of the mitzvah.⁷ after placing it on one's head, before adjusting the straps around the head (Ramah, *Orach Chayim* 25:8).

footnotes:
¹ This halachah may be difficult for many people to comprehend, because they associate wearing tefillin
² Every moment one wears tefillin
³ The Ramah (Orach Chayim
⁴ See Hilchot Berachot
⁵ and not beforehand, so that the blessing is recited directly before the mitzvah is fulfilled (Kessef Mishneh
⁶ i.e., tightening the knot around the muscle
⁷ See the commentary on Halachah 3.One should recite the blessing for the head tefillah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:8
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כְּשֶׁחוֹלֵץ אָדָם תְּפִלָּיו לְהַצְנִיעָן בִּכְלִי לֹא יַנִּיחַ שֶׁל יָד מִלְּמַטָּה וְשֶׁל רֹאשׁ מִלְּמַעְלָה מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהוּא רוֹצֶה לְלָבְשָׁן יִפְגַּע בְּשֶׁל רֹאשׁ תְּחִלָּה וְנִמְצָא שֶׁמַּנִּיחָהּ וּמוֹצִיא שֶׁל יָד לְפִי שֶׁאֵין לוֹבְשִׁין שֶׁל רֹאשׁ קֹדֶם שֶׁל יָד. וְאָסוּר לָאָדָם לְהַנִּיחַ מִצְוָה וְלַעֲבֹר מִמֶּנָּה לְמִצְוָה אַחֶרֶת אֶלָּא מִצְוָה שֶׁתָּבוֹא לְיָדוֹ שֶׁל אָדָם בַּתְּחִלָּה בָּהּ הוּא מִתְעַסֵּק. לְפִיכָךְ צָרִיךְ לְהַנִּיחַ שֶׁל יָד לְמַעְלָה כְּדֵי שֶׁיִּפְגַּע בָּהּ תְּחִלָּה וְיִלְבַּשׁ עַל הַסֵּדֶר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person removes his *tefillin* to place them in a container,¹ are held, and not the cases in which they are usually placed. Based on *Shulchan Aruch HaRav* 25:3, it appears that as long as the *tefillin* are enclosed in these cases, the laws mentioned below would be modified slightly. he should not place the arm *tefillah* below and the head *tefillah* above, because when he wants to put them on, he will encounter the head *tefillah* first.² 25:3 and the *Mishnah Berurah* 25:3, it appears that "encounter" must be taken literally. One need not actually hold the *tefillin* for these laws to apply. Thus, he will [be forced to] ignore it and take out the arm *tefillah*, since one should not put on the head *tefillah* before the arm *tefillah*.³
[This is undesirable because] it is forbidden for a person to ignore one mitzvah and proceed to the fulfillment of another mitzvah.⁴ first, it is proper to put on the arm *tefillin* first. Although there are authorities (e.g., Rabbenu Yerucham) who do not accept this decision, the *Shulchan Aruch* (*Orach Chayim* 25:6) rules in this manner.
This decision can be explained as follows: The concept not to bypass the performance of a mitzvah is a Rabbinic law. (Although below, a verse from the Torah is cited as the source for this concept, that verse is merely an allusion.) In contrast, the obligation to put the arm *tefillin* on first is derived from the Torah itself. Hence, it is given priority (*Mishneh Berurah* 25:23). Rather, as soon as a mitzvah comes to a person's hand, he should occupy himself with it.⁵" the *Mechilta* comments, "Do not read '*matzot*'; read 'mitzvot,' and explains that just as *matzot* must be baked hurriedly so they do not leaven, mitzvot should be performed with eagerness, without delay. Therefore, a person should place the arm *tefillin* above, so that he will encounter it first, and thus put on the *tefillin* in the proper sequence.⁶ (*Orach Chayim* 28:2). *Shulchan Aruch HaRav* 28:8 and the *Mishnah Berurah* 28:7, however, suggest that it is preferable not to place the arm *tefillin* directly above the head *tefillin*, because the head *tefillin* possess a higher level of holiness (Chapter 3, Halachah 17). Rather, a wide bag should be made, where they can be placed side by side, with the arm *tefillin* slightly above.

footnotes:
¹ This refers to the bag in which the tefillin
² From Shulchan Aruch HaRav
³ as explained in Halachah 5.
⁴ From the Rambam's statements, it appears that even when one encounters the head tefillin
⁵ On Exodus 12:17, "And you shall watch the matzot,
⁶ The Rambam's statements are quoted by the Shulchan Aruch


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:9
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כְּלִי שֶׁהֱכִינוֹ לְהַנִּיחַ בּוֹ תְּפִלִּין וְהִנִּיחָם בּוֹ נִתְקַדֵּשׁ וְאָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ בְּדִבְרֵי חֹל. הֱכִינוֹ וְלֹא הִנִּיחַ בּוֹ אוֹ שֶׁהִנִּיחַ בּוֹ עַרְאַי וְלֹא הֱכִינוֹ לֹא נִתְקַדֵּשׁ וַהֲרֵי הוּא חֹל כְּמוֹ שֶׁהָיָה. וְאָסוּר לִתְלוֹת אֶת הַתְּפִלִּין בֵּין בָּרְצוּעָה בֵּין בַּתְּפִלָּה עַצְמָהּ אֲבָל תּוֹלֶה הוּא אֶת הַכִּיס שֶׁהַתְּפִלִּין מֻנָּחִין בּוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A container that was made for *tefillin* to be placed in and which was used¹ 42:3) for that purpose² becomes holy. It is forbidden to use it for mundane purposes.³ only temporarily, and then to use it for another purpose, the Ramah (*Orach Chayim*, *loc. cit.*) allows it to be used for mundane purposes.
If a container was prepared for that purpose, but never used for it,⁴ or if a container was temporarily⁵ 42:4 and the *Mishnah Berurah* 42:24 explain that even if a person used a container for *tefillin* many times, as long as he never intended the container to be used for this purpose continually, it is not considered as holy. Should, however, a person even once consider the container as intended for *tefillin*, it may never be used for another purpose. used for *tefillin*, but was not prepared for that purpose, it does not become holy. Rather, it is considered an ordinary article as before.⁶, *loc. cit.*, allows one to use the container for mundane purposes at the same time it is used for *tefillin*. The *Mishnah Berurah* 42:26, however, suggests that this does not show respect for the *tefillin*.
It is forbidden to suspend *tefillin*.⁷ 24a states, "The life of a person who hangs *tefillin* will also hang [by a thread]." [This applies regardless of whether one suspends them] by their straps or from the *tefillah* itself.⁸ by the straps and letting the *tefillah* hang while putting it on is not included in this prohibition (*Shulchan Aruch HaRav* 40:1; *Mishnah Berurah* 40:1). It is, nevertheless, proper to put them on without letting the *tefillah* hang. One may, however, suspend the bag in which they are placed.

footnotes:
¹ even once (Shulchan Aruch, Orach Chayim
² As will be explained, both these particulars are necessary.
³ e.g., to serve as a container for ordinary articles. If, however, when the container was made, the person had the intent to use it for tefillin
⁴ This ruling depends on the principle mentioned in the commentary on Chapter 3, Halachah 17, that הזמנה, designating an article to be used for a sacred purpose, is not sufficient for holiness to be imparted to the article. It must first be used for the purpose for which it was intended.
⁵ Shulchan Aruch HaRav
⁶ Shulchan Aruch HaRav
⁷ from a hook. Doing so is considered as disgracing the mitzvah. Berachot
⁸ Holding the head tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:10
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זְמַן הֲנָחַת הַתְּפִלִּין בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (שמות יג י) ״מִיָּמִים יָמִימָה״. (שמות יג י) ״חֻקָּה״ זוֹ הִיא מִצְוַת תְּפִלִּין. וְכֵן שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינָן זְמַן תְּפִלִּין שֶׁנֶּאֱמַר (שמות יג טז) ״וְהָיָה לְאוֹת״ וְשַׁבָּתוֹת וְיָמִים טוֹבִים הֵן עַצְמָן אוֹת. וּמֵאֵימָתַי זְמַן הֲנָחָתָן מִשֶּׁיִּרְאֶה אֶת חֲבֵרוֹ בְּרִחוּק אַרְבַּע אַמּוֹת וְיַכִּירֵהוּ, עַד שֶׁתִּשְׁקַע הַחַמָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The time for wearing *tefillin* is the day and not the night, as [Exodus 13:10] states: "And you shall observe this statute in its appointed time, from day to day." "This statute" refers to the mitzvah of *tefillin*.¹ 36b), and the interpretation quoted by the Rambam is advanced by Rabbi Yosse HaG'lili.
Similarly, Sabbaths and holidays², the intermediate days. Thus, it would appear that the Rambam requires wearing *tefillin* on *chol hamo'ed*. Similarly, the *Kessef Mishneh* cites*Hilchot Sh'vitat Yom Tov* 7:13 which also appears to indicate that one should put on *tefillin* on *chol hamo'ed*.
The *Kessef Mishneh* concludes by stating that, originally, it was customary to wear *tefillin* on *chol hamo'ed*. Afterwards, the later Rabbis discovered a statement of the *Zohar Chadash* (*Shir HaShirim* 1:3), which severely criticizes those who wear *tefillin* on these days, and the custom of not wearing *tefillin* spread.
The *Shulchan Aruch* (*Orach Chayim* 31:1) forbids wearing *tefillin* on *chol hamo'ed*. The Ramah (*loc. cit.*) maintains that they should be worn and a blessing recited. At present, even those who wear *tefillin* on *chol hamo'ed* generally do not recite a blessing (*Mishnah Berurah* 31:8). In the Sephardic and Chassidic communities and, similarly, in all communities in *Eretz Yisrael*, it is customary not to wear *tefillin* on these days. are not days on which *tefillin* [are worn],³ on these days, doing so is considered to be a disgrace to the Sabbath and a transgression of the prohibition forbidding us to add to the Torah's commandments (*Shulchan Aruch HaRav* 31:1; *Mishnah Berurah* 31:5). (See also the Rambam's Commentary on the Mishnah: *Eruvin* 10:1; *Beitzah* 1:10.) as [Exodus 13:9] states: "And they shall be a sign for you."⁴. As mentioned in *Menachot* (*loc. cit.*), there is a debate whether the verse, "And you shall observe this statute..." applies to *tefillin* or the Pesach.
Rabbi Yosse HaG'lili interprets the verse as referring to *tefillin*, and explains that it teaches that *tefillin* should not be worn at night, nor on Sabbaths and holidays. Rabbi Akiva differs, and interprets the verse as referring to the Paschal sacrifice. Though he maintains that *tefillin* should be worn at night, he agrees that they should not be worn on Sabbaths and holidays, and derives that concept from the verse, "And they shall be a sign...."
The Rambam quotes the proof-texts cited by both the differing opinions because each one clearly alludes to the halachic principles he seeks to express (Radbaz, Vol. V, Responsum 1693). For this same reason, he sees no difficulty in quoting the verse, "And you shall observe these statutes..." in *Hilchot Kiddush HaChodesh* 1:7 according to the interpretation of Rabbi Akiva. Since the Sabbaths and the holidays are themselves signs,⁵) or to the prohibition against performing work on these days (Rabbenu Asher). [the sign of *tefillin* is unnecessary].⁶, or the Sabbath or the festivals.
When does the time to put them on begin? When one can see⁷ are associated with sight because the Torah also mentions them in connection with that sense.*Menachot* 35b interprets the verse, "And all the nations of the earth shall see that the name of God is called upon you" (Deuteronomy 28:10 , as a reference to *tefillin*. a colleague standing four cubits away⁸ 1:2) explains that this refers to a colleague with whom one shares occasional contact. One would recognize a close friend easily, and a person with whom one is not acquainted would never be recognized. and recognize him.⁹ [It continues] until sunset.¹⁰, however, states that the *tefillin* should be removed at sunset (*Mishnah Berurah* 30:15).

footnotes:
¹ Most commentaries on the Torah interpret "this statute" as referring to the Paschal sacrifice, and render the Hebrew מימים ימימה as "from year to year." Though this is the accepted meaning with regard to the Torah's simple interpretation, from a Halachic perspective the matter is the subject of a debate between the Sages (Menachot
² The expression יום טוב generally refers to the days of the festival on which it is forbidden to do work - and not chol hamo'ed
³ Not only are we not obligated to wear tefillin
⁴ The citation of this proof-text reflects a general pattern within the Mishneh Torah
⁵ See Exodus 31:13: "It (the Sabbath) is a sign between Me and you." This sign refers to the mitzvot associated with the Sabbath and holidays (Tosafot
⁶ Two witnesses are required by Torah law. Thus, at all times we must have two signs of our commitment to Torah. One is circumcision; the other, either tefillin
⁷ 13 Rabbenu Yonah explains that tefillin
⁸ The Jerusalem Talmud (Berachot
⁹ This time is between עלות השחר, "dawn," the first shinings of the sun's rays, and הנץ החמה, "sunrise," the appearance of the sun on the horizon.
¹⁰ More particularly, most authorities interpret the Rambam to be referring to the appearance of the stars. The Ari zal


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:11
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מִי שֶׁהֵנִיחַ תְּפִלִּין קֹדֶם שֶׁתִּשְׁקַע הַחַמָּה וְחָשְׁכָה עָלָיו אֲפִלּוּ הֵן עָלָיו כָּל הַלַּיְלָה מֻתָּר. וְאֵין מוֹרִין דָּבָר זֶה לָרַבִּים אֶלָּא מְלַמְּדִין אֶת הַכּל שֶׁלֹּא יָנִיחוּ תְּפִלִּין עֲלֵיהֶן בַּלַּיְלָה אֶלָּא יַחְלְצוּ אוֹתָן מִשֶּׁתִּשְׁקַע הַחַמָּה. וְכָל הַמֵּנִיחַ תְּפִלִּין לְכַתְּחִלָּה אַחַר שֶׁתִּשְׁקַע הַחַמָּה עוֹבֵר בְּלָאו שֶׁנֶּאֱמַר (שמות יג י) ״וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת״ וְגוֹ׳‎ (שמות יג י) ״מִיָּמִים יָמִימָה״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is permitted for a person who put on *tefillin* before sunset to continue wearing them after nightfall.¹ 36a relates that Rav Ashi wore his *tefillin* at night. They may even remain upon him the entire night.² is forbidden, as stated in Halachah 15.
This law, however, is not to be taught in public.³ Instead, everyone should be taught not to wear *tefillin* at night and to remove them before sunset.⁴
A person who puts on *tefillin* after sunset transgresses a Scriptural prohibition,⁵ at night, we see that this prohibition does not have the same force as others. Therefore, its violation is not punished by lashes. as [implied by Exodus 13:10]: "And you shall observe⁶ 36b). this statute... from day to day."⁷ at night is merely a Rabbinic decree, and the practice of "the inhabitants of *Eretz Yisrael* who would recite the blessing, 'who sanctified us with His commandments and commanded us to observe His statutes' before removing their *tefillin* at night.
According to the Rambam, the prohibition against wearing *tefillin* at night stems from the Torah. A blessing, nevertheless, is not required when removing them.

footnotes:
¹ Menachot
² One must, however, remove them before going to sleep. Sleeping in tefillin
³ lest the common people fail to treat the matter with the proper concern.
⁴ lest one fall asleep while wearing them.
⁵ This prohibition is not, however, included as one of the 613 mitzvot, nor is it punished by lashes. The Radbaz (Vol. V, Responsum 1468) explains that since a person may continue wearing tefillin
⁶ The word השמר and its derivitives connote a Torah prohibition (Menachot
⁷ The Rambam's statements represent an intermediate position between the opinions of the Ashkenazic authorities, who maintain that the prohibition against wearing tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:12
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הָיָה בָּא בַּדֶּרֶךְ וּתְפִלִּין בְּרֹאשׁוֹ וְשָׁקְעָה עָלָיו הַחַמָּה וְקָדַשׁ הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. הָיָה יוֹשֵׁב בְּבֵית הַמִּדְרָשׁ וּתְפִלִּין בְּרֹאשׁוֹ וְקָדַשׁ עָלָיו הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁמַּגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. וְאִם יֵשׁ בַּיִת סָמוּךְ לַחוֹמָה שֶׁמִּשְׁתַּמְּרִין בּוֹ מַנִּיחָן שָׁם. וְאִם לֹא חָלַץ תְּפִלָּיו מִשֶּׁשָּׁקְעָה הַחַמָּה מִפְּנֵי שֶׁלֹּא הָיָה לוֹ מָקוֹם לְשָׁמְרָן וְנִמְצָאוּ עָלָיו כְּדֵי לְשָׁמְרָן מֻתָּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person is wearing *tefillin* in the midst of a journey and the sun sets, marking the commencement of the Sabbath,¹, which reflects Rashi's commentary in *Beitzah* 15a.
Other versions of the text divide the halachah in two: with the first clause speaking about nightfall during the week, and the second clause speaking about the commencement of the Sabbath. The manner in which these laws are stated in the *Shulchan Aruch* (*Orach Chayim* 30:4) follows the latter version. he should cover them with his hand² at this time until he reaches his home³ like a garment, taking them home in this manner does not constitute a violation of the prohibition against carrying on the Sabbath. and then, remove them.⁴ and carry them during his journey, lest they fall from his hand.
If he is sitting in the house of study⁵ and the sun sets, marking the commencement of the Sabbath,⁶ he should cover them with his hand until he reaches his home, and then remove them.⁷
 If there is a house located near the wall [of a city] where they would be safe, he should place them there.⁸ could be kept, he is not allowed to continue wearing them. If, however, he did not remove his *tefillin* after sunset because he did not have a place where they would be safe, it is permissible for him to continue wearing them in order to protect them.⁹ explains that, although in the previous halachah, the Rambam had also stated that it is permissible to continue wearing *tefillin* at night, people should not be informed about this leniency. In contrast, when one's intent is to protect the *tefillin*, one may wear them without compunction (*Kessef Mishneh*). One may not, however, put on *tefillin* at night even for the purpose of protecting them (*Shulchan Aruch HaRav* 30:4; *Mishnah Berurah* 30:9).

footnotes:
¹ Our translation follows the standard published text of the Mishneh Torah
² so that others will not see him and think that it is proper to wear tefillin
³ Since one wears tefillin
⁴ According to the versions which state that this clause applies during the week, the person does not remove the tefillin
⁵ In Talmudic times, the houses of study were located in the fields, and it was not safe to leave articles there.
⁶ The authorities agree that this refers to sunset and not the appearance of the stars, since it is forbidden to carry from sunset onwards.
⁷ he should cover them with his hand until he reaches his home, and then remove them.
⁸ This applies both on the Sabbath and during the week. Since the person has a safe place where the tefillin
⁹ The Kessef Mishneh


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:13
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כָּל הַפָּטוּר מִקְּרִיאַת שְׁמַע פָּטוּר מִתְּפִלִּין. קָטָן שֶׁיּוֹדֵעַ לִשְׁמֹר תְּפִלָּיו אָבִיו לוֹקֵחַ לוֹ תְּפִלִּין כְּדֵי לְחַנְּכוֹ בְּמִצְווֹת. חוֹלֵי מֵעַיִם וְכָל מִי שֶׁלֹּא יָכוֹל לִשְׁמֹר אֶת נְקָבָיו אֶלָּא בְּצַעַר פָּטוּר מִן הַתְּפִלִּין. וְכָל הַטְּמֵאִים כֻּלָּן חַיָּבִין בִּתְפִלִּין כִּטְהוֹרִים. מִצְטַעֵר וּמִי שֶׁאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת וּנְכוֹנָה עָלָיו פָּטוּר מִן הַתְּפִלִּין שֶׁהַמֵּנִיחַ תְּפִלִּין אָסוּר לוֹ לְהַסִּיחַ דַּעְתּוֹ מֵהֶן. כֹּהֲנִים בִּשְׁעַת הָעֲבוֹדָה וְהַלְוִיִּם בְּשָׁעָה שֶׁאוֹמְרִים הַשִּׁיר עַל הַדּוּכָן וְיִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹמְדִים בַּמִּקְדָּשׁ פְּטוּרִין מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All those who are exempt from the obligation to recite the *Shema*¹ 4:1), who are not obligated by either of these mitzvot, since these mitzvot are associated with certain time limits (מצות עשה שהזמן גרמה).b) minors, who, according to Torah law, are not obligated to perform any mitzvot. (There is, however, a Rabbinic obligation to educate them in the performance of mitzvot.)c) individuals whose thoughts are unsettled or who are occupied with the performance of other mitzvot. (See the subsequent halachot of *Hilchot Kri'at Shema*, Chapter 4.) are exempt from the obligation to wear *tefillin*.² 3:9, the Rambam mentions that women and slaves may wear *tzitzit* or perform any other mitzvah which they are not obligated to fulfill. Perhaps, he does not make that statement with regard to *tefillin*, because as the Ramah (*Orach Chayim* 38:3) states, the obligation to concentrate one's thoughts on the *tefillin* and to control one's body is the reason that women should not take on the practice of wearing *tefillin*. Our Sages, nevertheless, cite the example of Michal, King Saul's daughter, who would wear *tefillin*. If a minor knows [the importance of] guarding his *tefillin*,³, Ramah, *Orach Chayim* 37:3) his father should obtain *tefillin* for him,⁴ from the age of nine. In Ashkenazic communities, however, a minor begins putting on *tefillin* two to three months before becoming Bar-Mitzvah (*Shulchan Aruch HaRav* 37:3; *Mishnah Berurah* 37:12). to educate him regarding the performance of mitzvot.⁵ - e.g., *Hilchot Tzitzit* 3:9, *Hilchot Berachot* 5:1, *Hilchot Sukkah* 6:1 - the Rambam mentions a father's obligation to educate his children regarding the performance of mitzvot.
A person with stomach problems and anyone who can contain his excretory functions only with difficulty⁶ are exempt from the obligation to wear *tefillin*.⁷ 38:2). [In contrast,] all those ritually impure are obligated to wear *tefillin* like one who is pure.⁸ 10:8.
A person who suffers discomfort, or someone who is disturbed and cannot concentrate his thoughts, is exempt from the obligation to wear *tefillin*,⁹ 2:3) cites the example of Rabbi Yannai, who would not put on *tefillin* until the third day after he recovered from illness. since a person who wears *tefillin* is forbidden to divert his attention from them.¹⁰
Priests who are in the midst of [the Temple] service,¹¹ Levites who chant¹² on the platform,¹³ 6:2.) and Israelites while they are attending the Temple [ceremonies]¹⁴ and would attend the Temple service as emissaries of the entire Jewish people. (See *Hilchot Klei HaMikdash* 6:5.) are exempt from the obligation to pray and to wear *tefillin*.¹⁵ 19a).
That passage continues to explain that these individuals were allowed to wear *tefillin* and would do so - with the exception of the priests, who would not wear the arm *tefillin*, for doing so would cause a separation between the priestly garments and their flesh. (See also *Hilchot Klei HaMikdash* 10:3,6.)

footnotes:
¹ This includes:a) women and Canaanite slaves (Hilchot Kri'at Shema
² Significantly, in Hilchot Tzitzit
³ who knows not to sleep, not to enter a lavatory, and not to release gas while wearing them (Shulchan Aruch
⁴ In some Sephardic communities, it is customary for children to wear tefillin
⁵ Many times throughout the Mishneh Torah
⁶ because he may release gas (see Halachah 15) and because he may not be able to concentrate on the tefillin
⁷ If, however, one feels that he can control his body and thoughts for a limited time, he should wear them for that interval (Shulchan Aruch, Orach Chayim
⁸ See Hilchot Sefer Torah
⁹ The Jerusalem Talmud (Berachot
¹⁰ as explained in the following halachah.
¹¹ offering or partaking of the sacrifices
¹² while the sacrifices are being offered
¹³ the three steps which separated the courtyard of the Israelites from the Priestly Courtyard. (See Hilchot Beit HaBechirah
¹⁴ This refers to the Israelites who were part of the ma'amadot
¹⁵ Since a person who is occupied with the performance of one mitzvah is exempt from the obligation of performing others (Rashi, Zevachim


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:14
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חַיָּב אָדָם לְמַשְׁמֵשׁ בִּתְפִלָּיו כָּל זְמַן שֶׁהֵם עָלָיו שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶם אֲפִלּוּ רֶגַע אֶחָד. שֶׁקְּדֻשָּׁתָן גְּדוֹלָה מִקְּדֻשַּׁת הַצִּיץ. שֶׁהַצִּיץ אֵין בּוֹ אֶלָּא שֵׁם אֶחָד וְאֵלּוּ יֵשׁ בָּהֶם אֶחָד וְעֶשְׂרִים שֵׁם שֶׁל יוּ״ד הֵ״א בְּשֶׁל רֹאשׁ וּכְמוֹתָן בְּשֶׁל יָד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person should touch his *tefillin*¹ before the head *tefillin* (*Shulchan Aruch, Orach Chayim* 28:1) [from time to time] during the entire time he is wearing them,² (*Orach Chayim*, *loc. cit.*) quotes this law and adds that, in particular, one should touch the *tefillin* when reciting the verse, "And you shall tie them... and they shall be..." in the *Shema*. so that he will not divert his attention³ (28:1) also mentions that one should check that they have not moved from their proper place. from them even for a single moment,⁴ (*Orach Chayim* 25:5), when putting on *tefillin*, a person should intend "to subjugate his desires and thoughts to God." There is no need, however, for this intent to be in the forefront of one's thoughts throughout the entire time one is wearing *tefillin*. On the contrary, in Talmudic times (see Halachah 25), *tefillin* would be worn throughout the day, even during one's involvement in mundane affairs.
Accordingly, the Rabbis (see *Shulchan Aruch HaRav* 28:1; *Mishnah Berurah* 44:3) explain that here, by "diversion of attention," the Rabbis meant that a person's mind should not become focused on frivolous matters or on his bodily needs to the extent that he forgets about the fear of God. Thus, the Ramah (*Orach Chayim* 38:4) states that a person who cannot control himself from thinking about lewd things should not put on *tefillin*, and *Shulchan Aruch HaRav* 38:8 and the *Mishnah Berurah* 38:30 free a person who is troubled by cold from the obligation of wearing *tefillin*.
The *Sha'agat Arieh* (Responsum 39), however, interprets the Rambam's words very strictly and maintains that, according to the Rambam, even the slightest diversion of attention from *tefillin* is forbidden. for⁵ possess such great holiness, diverting one's attention from them would be considered an act of disrespect, and is therefore forbidden (*Likkutei Sichot*, Vol. 14). their holiness surpasses that of the *tzitz*.⁶ 9:1-2.) The *tzitz* has God's name [written] upon it only once,⁷ while the head *tefillin*⁸ - contain the name י-ה-ו-ה 21 times - in the passages from the Torah they contain. - and similarly, the arm *tefillin* - contain the name י-ה-ו-ה 21 times.

footnotes:
¹ touching the arm tefillin
² The Shulchan Aruch
³ The Mishnah Berurah
⁴ As mentioned in the Shulchan Aruch
⁵ The Rambam emphasizes that because tefillin
⁶ The head-plate worn by the High Priest. (See Exodus 28:36-38; Hilchot Klei HaMikdash
⁷ The words קדש לי-ה-ו-ה (consecrated unto God) are embossed on it.
⁸ and similarly, the arm tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:15
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תְּפִלִּין צְרִיכִין גּוּף נָקִי שֶׁיִּזָּהֵר שֶׁלֹּא תֵּצֵא מִמֶּנּוּ רוּחַ מִלְּמַטָּה כָּל זְמַן שֶׁהֵם עָלָיו. לְפִיכָךְ אָסוּר לִישָׁן בָּהֶם לֹא שְׁנַת קֶבַע וְלֹא שְׁנַת עַרְאַי אֶלָּא אִם הִנִּיחַ עֲלֵיהֶן סוּדָר וְלֹא הָיְתָה עִמּוֹ אִשָּׁה יָשֵׁן בָּהֶם שְׁנַת עַרְאַי. וכֵּיצַד הוּא עוֹשֶׂה. מַנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וְהוּא יוֹשֵׁב וְיָשֵׁן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
*tefillin* require a clean body;¹ 130a cites the example of Elisha, *ba'al hak'nafayim*. i.e., that one should be careful not to release gas while wearing them.².
Accordingly, it is forbidden to sleep while wearing them³ 130a explains that the Rabbis forbade sleeping in *tefillin* lest one accidentally release gas. Significantly, the Rabbis did not consider sleeping a diversion of one's attention from the *tefillin* (*Shulchan Aruch HaRav* 44:1; *Mishnah Berurah* 44:3). - neither a long sleep nor a nap. If, however, one places a cloth over them⁴ interprets *Sukkah* 26a as indicating that this will keep the person's attention focused on the *tefillin* and prevent him from releasing gas. and a woman is not with him,⁵, as stated in Halachah 24. one may nap while wearing them. What should he do? Place his head between his knees and sleep while sitting.⁶

footnotes:
¹ In this context,Shabbat
² As mentioned in Halachah 13, a person who cannot control himself and feels that he must release gas, is exempt from the obligation of wearing tefillin
³ Shabbat
⁴ The Kessef Mishneh
⁵ lest this lead to sexual relations, which are forbidden in the presence of tefillin
⁶ This will prevent him from falling into a deep slumber in which he might lose control of himself.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:16
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הָיוּ תְּפִלָּיו כְּרוּכִין בְּיָדוֹ מֻתָּר לִישֹׁן בָּהֶם אֲפִלּוּ שְׁנַת קֶבַע. וְאֵינוֹ אוֹכֵל בָּהֶם אֶלָּא אֲכִילַת עַרְאַי. אֲבָל אִם נִכְנַס לִסְעֻדַּת קֶבַע חוֹלְצָן וּמַנִּיחָן עַל שֻׁלְחָנוֹ עַד שֶׁיִּטּל יָדָיו וְאַחַר כָּךְ יְנִיחֵם וִיבָרֵךְ עַל מְזוֹנוֹ וְהוּא לָבוּשׁ בָּהֶן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person who has *tefillin* wound around his hand¹). The Ramah (*Orach Chayim* 44:1) states that if the *tefillin* are placed in a container, there are no restrictions. is permitted to sleep with them. [This applies] even to a long sleep.² 44:1; *Mishnah Berurah* 44:6).
He may eat only a snack³, approximately 2 ounces in modern measure. while wearing them. If, however, he enters to partake of a regular meal, he should remove them⁴ (*Berachot* 23b). and place them on the table until after he washes his hands [at the conclusion of the meal].⁵) in *Hilchot Berachot* 6:3. Afterwards, he should put them on and recite grace over his meal while wearing them.⁶ while reciting grace will add to one's concentration on the blessing.

footnotes:
¹ If, however, he is merely holding them, it is forbidden, lest they drop from his hand (Kessef Mishneh
² Since he is not wearing them, there is no difficulty even if he were to release gas (Shulchan Aruch HaRav
³ a meal of less than ak'beitzah
⁴ lest he become drunk while eating and act in a manner unbecoming to the tefillin
⁵ The Rambam discusses the obligation of washing after eating (mayim acharonim
⁶ Wearing tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:17
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הָיָה לָבוּשׁ תְּפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לֹא יַנִּיחַ הַתְּפִלִּין בַּחוֹרִין הַסְּמוּכִין לִרְשׁוּת הָרַבִּים וְיִכָּנֵס שֶׁמָּא יִטְּלוּם עוֹבְרֵי דְּרָכִים. כֵּיצַד יַעֲשֶׂה. אֲפִלּוּ הֻצְרַךְ לְהַשְׁתִּין מַיִם חוֹלֵץ תְּפִלָּיו בְּרִחוּק אַרְבַּע אַמּוֹת וְגוֹלְלָן בְּבִגְדוֹ כְּמִין סֵפֶר תּוֹרָה וְאוֹחֲזָן בִּימִינוֹ כְּנֶגֶד לִבּוֹ. וְיִזָּהֵר כְּדֵי שֶׁלֹּא תְּהֵא רְצוּעָה יוֹצֵאת מִתַּחַת יָדוֹ טֶפַח. וְנִכְנָס וְעוֹשֶׂה צְרָכָיו. וּכְשֶׁיֵּצֵא מַרְחִיק אַרְבַּע אַמּוֹת מִבֵּית הַכִּסֵּא וְלוֹבְשָׁן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply with regard to a person] wearing *tefillin* who must use the lavatory:¹ [He should remove his *tefillin*² 23a) relates that this is a Rabbinic decree ordained lest one relieve himself while wearing them. There is no prohibition in the Torah itself against wearing *tefillin* in a place of filth.
[Note the contrast between this position and the prohibition against reciting prayers and other holy matters in a lavatory (*Hilchot Kri'at Shema* 3:2,4). The latter prohibition appears to have its source in the Torah itself.] but,] while he enters, he should not place them in the holes [of the outer wall of the lavatory] which are near the public domain, lest they be taken by passersby.³ 23b relates that once, a student of Torah left his *tefillin* in a hole in the wall of a public lavatory. A woman took them, and afterwards came to the house of study. She told the student's colleagues, "See what so-and- so gave me as payment."
When the student heard this, he climbed to the roof of the house of study to hide himself in shame. Shortly afterwards, he slipped and fell to his death. When the story became known, the Sages ordained that a person should bring his *tefillin* into a lavatory lest the story repeat itself.
What should he do? Even if he [merely] has to urinate, he should remove his *tefillin* four cubits away [from the lavatory] and roll them in his clothes like a Torah scroll,⁴ (*Orach Chayim* 43) points out that Rashi and other Ashkenazic authorities do not require that the *tefillin* be covered. holding them near his heart with his right hand.⁵ 43:3; *Mishnah Berurah* 43:20). He must take care that the strap does not protrude more than a handbreadth from his hand.⁶ Afterwards, he should enter and relieve himself. After leaving the lavatory and walking more than four cubits away,⁷ in a lavatory, they added this distance as a safeguard. he should put them on.⁸ in a safe place, it is forbidden to wear *tefillin* in a lavatory (*Shulchan Aruch HaRav* 43:5).1. See Halachah 11, which prohibits putting on *tefillin* after sunset.2. As explained in Halachah 24, a container which is always used for *tefillin* or other sacred articles is considered as an accessory to the *tefillin* with no importance of its own. Thus, it is as if the *tefillin* are being held without any covering at all. Nevertheless, if it is a handbreadth in size, it is given halachic significance as an *ohel*. Hence, it is considered to be a separation between the *tefillin* and the lavatory.
Needless to say, these laws apply only when the person does not have a safe place where he can deposit his *tefillin*. If such a place is available, he may not bring *tefillin* into a lavatory (*Kessef Mishneh*).3. See Halachah 24, which forbids engaging in intercourse in a room which contains *tefillin* that are open.4. Thus, it is feared that they may have touched the genitalia (Rashi, *Sukkah* 26b). Note the Ramah (*Orach Chayim* 40:7), who prohibits a person from wearing *tefillin* if he has any traces of semen on his body. 5. This halachah is dependent on the description of a bathhouse in*Shabbat* 10a. There were three rooms: a waiting room, a dressing room, and the actual bathing room.6. *Shulchan Aruch HaRav* 45:3 and the *Mishnah Berurah* 45:5 explain that this applies even when no one there is actually naked. Those sources also state that these laws apply only in bathhouses which contain filth. In contrast, there are no restrictions against wearing *tefillin* in the bathing room of a mikveh if no people are standing there naked. Compare also to *Hilchot Kri'at Shema* 3:3-4, 16.

footnotes:
¹ In Talmudic times, the lavatories were outhouses in the fields.
² Rashi (Berachot
³ Berachot
⁴ The Beit Yosef
⁵ since a person uses his left hand to wipe himself (Shulchan Aruch HaRav
⁶ The straps also possess a dimension of holiness, and hence, care should be taken regarding them.
⁷ When our Sages established the decree forbidding a person from wearing tefillin
⁸ It must be emphasized that this and the following two halachot no longer apply, since, at present, homes are equipped with toilet facilities, and there is no longer a need to use public outhouses. At home, or in other places where one could keep the tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:18
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בַּמֶּה דְּבָרִים אֲמוּרִים בְּבֵית הַכִּסֵּא הַקָּבוּעַ שֶׁאֵין נִיצוֹצוֹת נִתָּזוֹת עָלָיו. אֲבָל בֵּית הַכִּסֵּא עַרְאַי לֹא יִכָּנֵס בָּהֶן כְּשֶׁהֵם גְּלוּלִים אֶלָּא חוֹלֵץ אוֹתָן וְנוֹתְנָן לַחֲבֵרוֹ לְשָׁמְרָן. וְאֵין מֵי רַגְלַיִם כָּלִין אֲפִלּוּ בְּבֵית הַכִּסֵּא קָבוּעַ אֶלָּא בִּישִׁיבָה. וְאִם הָיָה עָפָר תָּחוּחַ אֲפִלּוּ בַּעֲמִידָה. הָיָה בְּמָקוֹם קָשֶׁה יַעֲמֹד בִּמְקוֹם מִדְרוֹן כְּדֵי שֶׁלֹּא יִנָּתְזוּ נִיצוֹצוֹת עָלָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When does the above apply? In a permanent lavatory where drops [of urine] will not sprinkle upon him. In contrast, in a place that is temporarily being used as a lavatory, one should not enter, [holding *tefillin*] wound up in one's hand. Instead, one should remove them [outside the lavatory] and give them to a colleague to guard.
Urine cannot be expelled [without drops sprinkling] even in a permanent lavatory unless one squats. If [the floor is covered] with soft dust, [drops will not sprinkle] even when one stands. If the floor is hard, one should stand on an incline [and urinate], so that drops will not sprinkle on him.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:19
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הָיָה לָבוּשׁ בִּתְפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לְעֵת עֶרֶב וְלֹא נִשְׁאַר מִן הַיּוֹם כְּדֵי לְלָבְשָׁן אַחַר שֶׁיֵּצֵא לֹא יִכָּנֵס בָּהֶם גְּלוּלִים בְּבִגְדוֹ וַאֲפִלּוּ לְהַשְׁתִּין מַיִם בְּבֵית הַכִּסֵּא קָבוּעַ. אֶלָּא כֵּיצַד יַעֲשֶׂה. חוֹלְצָן וּמַנִּיחָן בְּכֶלְיָן אִם הָיָה בּוֹ טֶפַח אוֹ בִּכְלִי שֶׁאֵינוֹ כֶּלְיָן אַף עַל פִּי שֶׁאֵין בּוֹ טֶפַח וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס. וְכֵן אִם הֻצְרַךְ בַּלַּיְלָה מַנִּיחָן בִּכְלִי וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person is wearing *tefillin* and must relieve himself in the evening, when there would be no time left in the day to put them on again after he finishes, he should not enter a lavatory, [holding them] rolled up in his clothes.
What should he do [instead]? He should remove them and place them in their container if it is a handbreadth in size, or in another container which is not specific for them even though it is not a handbreadth in size. He should hold the container in his hand when he enters the lavatory. Similarly, if he needs to relieve himself at night, he should place them in a container and enter the lavatory, holding the *tefillin* in his hand.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:20
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שָׁכַח וְנִכְנַס לְבֵית הַכִּסֵּא וְהוּא לָבוּשׁ תְּפִלִּין מֵנִיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁיִּגְמֹר עַמּוּד רִאשׁוֹן וְיוֹצֵא וְחוֹלֵץ. אַחַר כָּךְ נִכְנָס וְעוֹשֶׂה צְרָכָיו. שֶׁאִם יַפְסִיק בְּעַמּוּד רִאשׁוֹן בֵּין בִּגְדוֹלִים בֵּין בִּקְטַנִּים יָבוֹא לִידֵי חֳלָאִים שֶׁיֵּשׁ בָּהֶן סַכָּנָה גְּדוֹלָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person forgot and entered a lavatory while wearing *tefillin*, he should cover them with his hand until he completes expelling the first issue of feces or urine, and then leave the lavatory, remove the *tefillin*, return, and complete relieving himself. Were one to interrupt in the midst of expelling the first outburst of feces or urine, he might become very dangerously ill.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:21
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שָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ בִּתְפִלִּין הֲרֵי זֶה לֹא יֹאחַז לֹא בָּרְצוּעָה וְלֹא בַּקְּצִיצָה עַד שֶׁיִּטּל יָדָיו וְיִטְּלֵם מִפְּנֵי שֶׁהַיָּדַיִם עַסְקָנִיּוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person forgot and had intercourse while wearing *tefillin*, he should not hold either the straps or the compartments themselves until he washes his hands. [Then, he should] remove them. [This restriction was instituted] because hands are active.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:22
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הַנִּכְנָס לְבֵית הַמֶּרְחָץ מָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין לְבוּשִׁין מֻתָּר לְהַנִּיחַ תְּפִלִּין. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין שָׁם מִקְצָתָן עֲרוּמִים וּמִקְצָתָן לְבוּשִׁין אֵינוֹ חוֹלֵץ תְּפִלָּיו וְאֵינוֹ מֵנִיחַ שָׁם תְּפִלִּין לְכַתְּחִלָּה. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִים עֲרוּמִים חוֹלֵץ תְּפִלָּיו וְאֵין צָרִיךְ לוֹמַר שֶׁאֵינוֹ מֵנִיחַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply to] a person who enters a bathhouse: In the rooms where people stand clothed, it is permitted to put on *tefillin*. In the rooms where some of the people stand naked and some clothed, one need not remove one's *tefillin*, nor, at the outset, should one put *tefillin* on there. In the rooms where [everyone] stands naked, one should remove one's *tefillin* and, needless to say, one should not put them on.


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:23
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לֹא יְהַלֵּךְ אָדָם בְּבֵית הַקְּבָרוֹת וּתְפִלִּין בְּרֹאשׁוֹ. וַאֲפִלּוּ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל מֵת אוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל קֶבֶר צָרִיךְ לַחֲלֹץ תְּפִלָּיו עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת. וְלֹא יִלְבַּשׁ אָדָם תְּפִלִּין עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ וְיִלְבַּשׁ בְּגָדָיו. הַנּוֹשֵׂא מַשּׂאוֹי עַל רֹאשׁוֹ חוֹלֵץ תְּפִלָּיו שֶׁל רֹאשׁ עַד שֶׁיָּסִיר הַמַּשּׂאוֹי מֵעָלָיו וַאֲפִלּוּ מִטְפַּחַת אָסוּר לְהַנִּיחַ עַל הָרֹאשׁ שֶׁיֵּשׁ בּוֹ תְּפִלִּין. אֲבָל צוֹנֵף הוּא מִצְנַפְתּוֹ עַל תְּפִלָּיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A person should not walk in a cemetery¹ 45:1; *Mishnah Berurah* 45:1) wearing his head *tefillin*.², however, need not be removed, for they can be worn under one's sleeve. As mentioned in Halachah 4, the two *tefillin* are two separate mitzvot, whose observance is not necessarily dependent on each other. One must be careful, however, to cover the straps of the arm *tefillin*, even those around one's hand and finger (*Shulchan Aruch HaRav* 45:2; *Mishnah Berurah* 45:3). Even [outside a cemetery], a person should remove his³ *tefillin* if he comes within four cubits of a corpse or a grave,⁴ 18a explains that the word רש can also refer to the dead, and states that performing mitzvot in the presence of a corpse or by his graveside would be, in a certain sense, mocking him, since he is unable to perform mitzvot. Accordingly, the Sages forbade Torah study, the recitation of the *Shema*, and the performance of other mitzvot in these situations. until he distances himself four cubits from them.⁵ outside the wall even within four cubits of a grave, because the wall constitutes a separation (*Shulchan Aruch HaRav* 45:1; *Mishnah Berurah* 45:1).
A person should not put on *tefillin* [when he is naked]. He must first cover his genitalia⁶ 2:3), it appears that, in addition to wearing a cloak over one's body, one must also cover one's genitalia before putting on *tefillin*. and put on his clothes.⁷ 45:3 and the *Mishnah Berurah* 45:5 associate this prohibition with the prohibition against standing naked in the presence of sacred texts.
A person who is carrying a load on his head should remove his head *tefillin* [and not put it on again] until he puts down his load.⁸ 105b considers this a lack of respect for the *tefillin*. It is even forbidden to wear a handkerchief⁹ 41:1) around one's head when wearing *tefillin*. One may, however, wear a hat over the *tefillin*.¹⁰ themselves should not be covered. Since the hat is being worn as a garment, it is not considered disrespectful to the *tefillin*. Our Sages relate that the High Priest would wear his turban over the *tefillin* (*Zevachim* 19b), and the king would wear his crown above the *tefillin* (*Avodah Zarah* 44a).

footnotes:
¹ even if he is not within four cubits of a grave (Shulchan Aruch HaRav
² Arm tefillin
³ head
⁴ Proverbs 17:5 states: "One who mocks the poor (רש) reproaches his Creator." Berachot
⁵ Beyond this distance, one is not considered to be in the actual presence of the corpse. If a cemetery is surrounded by a wall, one may wear tefillin
⁶ From the Jerusalem Talmud (Berachot
⁷ Shulchan Aruch HaRav
⁸ Bava Metzia
⁹ or any other article which is not a garment and is not usually worn on one's head (Shulchan Aruch HaRav
¹⁰ Preferably, the tefillin


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:24
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בַּיִת שֶׁיֵּשׁ בּוֹ תְּפִלִּין אוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ בּוֹ מִטָּתוֹ עַד שֶׁיּוֹצִיאֵם אוֹ יַנִּיחֵם בִּכְלִי וְיַנִּיחַ הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ כֶּלְיָן. אֲבָל אִם הָיָה הַכְּלִי הַשֵּׁנִי מְזֻמָּן לָהֶם אֲפִלּוּ עֲשָׂרָה כֵּלִים כִּכְלִי אֶחָד הֵן חֲשׁוּבִין. וְאִם הִנִּיחָן כְּלִי בְּתוֹךְ כְּלִי מֻתָּר לְהַנִּיחָן תַּחַת מְרַאֲשֹׁתָיו בֵּין כַּר לְכֶסֶת שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ כְּדֵי לְשָׁמְרָן וַאֲפִלּוּ אִשְׁתּוֹ עִמּוֹ בַּמִּטָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When *tefillin* or a Torah scroll are in a room, it is forbidden to engage in sexual relations, unless they are removed or placed into a container, and that container placed into a second container¹ 40:4) and mezuzot (*Shulchan Aruch HaRav* 40:5). which is not specific to them.²'s container with another garment is sufficient. There is no need for a second container. The bag in which the *tefillin* bag and the *tallit* are placed is also considered specific to the *tefillin* bag and another covering is necessary (*Shulchan Aruch HaRav* 40:3; *Mishnah Berurah* 40:7). If, however, the second container designated for them, even ten³ 40:2). containers are considered as a single container.⁴. See also the commentary on that halachah.
Should a person place [the sacred articles] in two containers, he may place them at the head of his bed,⁵ and is forbidden, even though one is not sleeping together with one's wife (*Shulchan Aruch, Orach Chayim* 40:3). between a cushion and a pillow,⁶ 4:2. The *Aruch* renders the phrase, "between the mattress and the pillow." as long as they are not under his head,⁷. Hence, it is forbidden at all times (*Shulchan Aruch*, *loc. cit.*). so that he can protect them.⁸ 24a). [This applies] even if his wife is together with him in bed.⁹, *loc. cit.*).

footnotes:
¹ These laws also apply with regard to sacred texts (Mishnah Berurah
² Covering the tefillin
³ or a hundred (Shulchan Aruch, Orach Chayim
⁴ Note that in Chapter 10, Halachah 7, the Rambam offers a third alternative: setting up a partition ten handbreadths high between a Torah scroll and the bed. This is also acceptable for tefillin
⁵ Placing them at the foot of the bed is considered to be disrespectful to the tefillin
⁶ Our translation of רכ and תסכ is based on Rav Kapach's text of the Rambam's Commentary on the Mishnah, Shabbat
⁷ Placing them under one's head would be tantamount to using them as a pillow and would be considered disrespectful to the tefillin
⁸ from thieves; alternatively, from mice (Rashi, Berachot
⁹ and they intend to be intimate (Shulchan Aruch


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:25
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קְדֻשַּׁת תְּפִלִּין קְדֻשָּׁתָן גְּדוֹלָה הִיא. שֶׁכָּל זְמַן שֶׁהַתְּפִלִּין בְּרֹאשׁוֹ שֶׁל אָדָם וְעַל זְרוֹעוֹ הוּא עָנָו וִירֵא שָׁמַיִם וְאֵינוֹ נִמְשָׁךְ בִּשְׂחוֹק וּבְשִׂיחָה בְּטֵלָה וְאֵינוֹ מְהַרְהֵר מַחֲשָׁבוֹת רָעוֹת אֶלָּא מְפַנֶּה לִבּוֹ בְּדִבְרֵי הָאֱמֶת וְהַצֶּדֶק. לְפִיכָךְ צָרִיךְ אָדָם לְהִשְׁתַּדֵּל לִהְיוֹתָן עָלָיו כָּל הַיּוֹם שֶׁמִּצְוָתָן כָּךְ הִיא. אָמְרוּ עָלָיו עַל רַב תַּלְמִידוֹ שֶׁל רַבֵּנוּ הַקָּדוֹשׁ שֶׁכָּל יָמָיו לֹא רָאוּהוּ שֶׁהָלַךְ אַרְבַּע אַמּוֹת בְּלֹא תּוֹרָה אוֹ בְּלֹא צִיצִית אוֹ בְּלֹא תְּפִלִּין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The holiness associated with *tefillin* is very great.¹ 11:11-12, where the Rambam equates the sanctity of *tefillin* with that of a Torah scroll. As long as a person is wearing *tefillin* on his head and arm, he will be humble and God-fearing and will not be drawn to frivolous behavior or empty speech.² 30b relates that when Rabbah reproached Abbaye for light-headedness, which he thought would lead to frivolous behavior, Abbaye answered him, "I am wearing *tefillin*," implying that the *tefillin* would prevent him from losing self-control. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice.³ 43b states that a person who wears *tefillin* on his head and arm will surely not sin.
Accordingly, a person should try to wear [*tefillin*] throughout the entire day,⁴ throughout the entire day. In the later generations, this practice was generally followed only by Torah scholars, as the *Hagahot Maimoniot* relates in the name of Rav Amram Gaon:
We saw the *Geonim*, the heads of the court, and the giants of the previous generations... who would not remove their *tefillin* until after... the *Shema* of the evening service.
Nevertheless, at present, even Torah scholars have accepted the practice of wearing *tefillin* only during the morning prayers. This practice was instituted since *tefillin* require "a clean body" (Halachah 15) and one cannot divert his attention from them (Halachah 14), and most people cannot meet these requirements (*Shulchan Aruch, Orach Chayim* 37:2). for this is the mitzvah associated with them.⁵ and the *Bi'ur Halachah* (*Orach Chayim* 37): Is the mitzvah of *tefillin* to wear them all day, or is the mitzvah to put *tefillin* on once each day, with the remaining time one wears them being merely the continuation of the mitzvah. Among the praises conveyed upon Rav, the student of Rabbenu Hakadosh,⁶ 28a conveying such praise on Rav Zeira, there is no passage in the Talmud which describes Rav in these terms. Nevertheless, the responsa of the *Geonim* (*Damasek Eliezer* 178) include these among the ten acts of pious behavior for which Rav was noted. was that he was never seen walking four cubits without [reciting words of] Torah, without *tzitzit*, and without *tefillin*.⁷ 5:11, which describes such behavior as an example of *Kiddush Hashem* (the sanctification of God's name).

footnotes:
¹ See Halachah 14 above and also Hilchot Sh'vuot
² Berachot
³ Menachot
⁴ In Talmudic times, not only Torah scholars, but also common people would wear their tefillin
⁵ Note the questions in the Pri Megadim
⁶ Though we find Megillah
⁷ See Hilchot Yesodei HaTorah


###### Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:26
[Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 4:26](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tefillin%2C%20Mezuzah%20and%20the%20Torah%20Scroll/r/4:26)

אַף עַל פִּי שֶׁמִּצְוָתָן לְלָבְשָׁן כָּל הַיּוֹם, בִּשְׁעַת תְּפִלָּה יוֹתֵר מִן הַכּל. אָמְרוּ חֲכָמִים כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע בְּלֹא תְּפִלִּין כְּאִלּוּ מֵעִיד עֵדוּת שֶׁקֶר בְּעַצְמוֹ. וְכָל שֶׁאֵינוֹ מֵנִיחַ תְּפִלִּין עוֹבֵר בִּשְׁמוֹנָה עֲשֵׂה שֶׁהֲרֵי בְּאַרְבַּע פָּרָשִׁיּוֹת צִוָּה עַל תְּפִלִּין שֶׁל רֹאשׁ וְעַל תְּפִלִּין שֶׁל יָד. וְכָל הָרָגִיל בִּתְפִלִּין מַאֲרִיךְ יָמִים שֶׁנֶּאֱמַר (ישעיהו לח טז) ״ה׳‎ עֲלֵיהֶם יִחְיוּ״:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Although it is a mitzvah to wear [*tefillin*] throughout the entire day, it is most important during prayer. Our Sages declared: "Whoever recites the *Shema* without *tefillin* is considered as if he is giving false testimony."
Whoever does not wear *tefillin* transgresses eight positive commandments, for in each of the four passages contained in the *tefillin* we are commanded to wear both head and arm *tefillin*. [The rewards for wearing *tefillin* are also great.] Whoever wears *tefillin* regularly will live long, as [implied by Isaiah 38:16]: "God is upon them, they shall live."