What is a Tefillin?
Tefillin are sacred ritual objects that appear like black cubes attached to long straps. Tefillin are made of the hide of an animal and contain pieces of parchment inscribed with four paragraphs from the Bible. A set of tefillin consists of two separate units: the head tefillin (“shel rosh”) and the arm tefillin (“shel yad”).
Every Jewish male above the age of thirteen is required to put on tefillin on every day except Shabbat and holidays.
- The precept of wearing tefillin is considered one of the most significant precepts in Judaism, and the Sages teach that a man who is exacting in its daily observance will be rewarded with longevity.
Getting to know the Tefillin
Every unit of tefillin, whether the shel yad or the shel rosh¸ consists of a boxlike object known as a bayit attached to long, black leather straps called retzuot. Each bayit contains pieces of parchment inscribed with specific portions of the Torah. We will dedicate the following sections to a description of the physical makeup of the tefillin.
The Batim
The bayit (called batim in plural) is the main component of the tefillin. It is produced from a single piece of leather that has been dyed black. This piece of leather is used to form the three components of the bayit: the ketzitzah, the titura, and the maabarta. The various parts of the bayit are sewn together with twelve switches, using a thread made from the sinew of a kosher animal.
The ketzitzah is the hollow black cube that forms the upper portion of the bayit. It is the part of the bayit that contains the parshiyot—the pieces of parchment inscribed with passages from the Bible. The ketzitzah of the arm tefillin differs from that of the head tefillin. The tefillin worn on the arm contain a single piece of parchment on which four separate passages from the Bible are inscribed; therefore, the ketzitzah consists of a single hollow box. The tefillin on the head contain the same four passages from the Bible, but each is inscribed on a separate piece of parchment. Consequently, the ketzitzah of the head tefillin is divided into four separate compartments, each of which holds one of the slips of parchment.
There is another difference between the ketzitzah of the arm tefillin and that of the head tefillin. The surface of the ketzitzah of the arm tefillin is completely smooth, with no special markings, but the Hebrew letter shin appears on both sides of the ketzitzah of the head tefillin. The two shins are also not identical to each other; the one on the right has three branches, like the standard form of a printed letter shin, but the one on the left has four branches.
Question: What is the purpose of fashioning an abnormal letter shin, with four branches instead of the usual three?
Answer: There are many explanations for this requirement. One explanation is that the letter shin on the tefillin is required to be both raised from the surface of the tefillin and depressed into the tefillin (i.e., it should be pressed into the leather on one side so that it is raised on the other side) Thus, the three branches of the shin on the right side are actually the same as the spaces between the four legs of the shin on the left side.
It is necessary for the ketzitzah to be in the shape of a perfect square; its length and width must be exactly equal. There are different customs regarding the measurements of the square, and tefillin come in sizes such as 2/2, 3/3, and so forth.
The custom in Chabad is to wear tefillin of the size known as 4/4. These tefillin measure 4.5 centimeters by 4.5 centimeters.
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- The titura is the larger square that forms the base of the bayit, with the ketzitzah resting upon it. The titura consists of two halves that can be opened, thus allowing the parchments to be placed inside the ketzitzah.
- The maabarta is the section of the tefillin behind the titura; the tefillin straps are threaded through openings ketzitzah maabarta titura on either side of the maabarta that are connected by a hollowed-out space.
The most ideal type of bayit is one that has been fashioned from the hide of a large animal such as an ox or cow, has been processed under extreme pressure to create a perfect square, and maintains its shape and color for a long time.
Tefillin are capable of lasting for many years. Nevertheless, it is customary to have them examined every few years by an expert in order to be certain that the batim and parshiyot are still in suitable condition. If possible, one should endeavor to have them checked every year during the month of Elul.
The Parshiyot
As we have mentioned, the tefillin contain parshiyot—slips of parchment on which specific passages from the Torah are inscribed.
Like a Torah scroll, the parshiyot of the tefillin must be written by a qualified scribe, using a feather pen and a special black ink manufactured in accordance with a traditional formula. The parshiyot must be written on parchment fashioned from the hide of a kosher animal.
The four Biblical passages that are placed in every set of tefillin are the following:
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- “Kadesh Sanctify every firstborn for Me,” from Exodus, ch. 13. This passage describes the miraculous Exodus from Egypt.
- “V’Hayah Ki Yeviecha It will be when He brings you,” also from Exodus, ch. 13. This passage describes the miraculous birth of the Jewish nation at the Revelation at Sinai, as well as G-d’s Providence over His people.
- “Shema Yisrael–Hear O Israel,” from Deuteronomy, ch. 6. The topic of this passage is the acceptance of the sovereignty of G-d.
- “V’Hayah Im Shamoa It will be if you listen,” from Deuternomy, ch. 11, which discusses accepting the obligation to observe G-d’s commandments.
The Straps
The tefillin straps are also colored black, and are used to fasten the tefillin to the head and arm while they are worn. The straps are also considered to be invested with sanctity and must be treated with respect. One should not allow them to hang down to the floor even while one is in the process of donning the tefillin.
Now that we have become familiar with the various parts of the tefillin, we can go on to learn some additional details about the precept of wearing them.
When are Tefillin worn?
It is permissible to put on tefillin at any point during the daytime, from the moment that the sky begins to lighten (shortly after dawn) until sunset. It is prohibited to wear tefillin at night, however, since nighttime is generally a time when people sleep; the Sages prohibited wearing tefillin at night out of concern that a person might accidentally fall asleep while wearing tefillin.
Generations ago, Jewish men used to keep their tefillin on throughout the day. Nowadays, however, it is customary to wear the tefillin only for the morning prayers. We put on the tefillin before Shacharit begins and keep them on throughout the prayers. Tefillin are worn for Minchah on rare occasions, such as on the fast day of Tisha B’Av.
If a person is unable to recite the entire Shacharit service while wearing tefillin, he should at least recite the Shema with his tefillin on. If it is not possible for him to do even that, he should at least put on the tefillin (with the appropriate blessings) and wear them for a few seconds.
Treating Tefillin with respect
While wearing tefillin, one must be careful to treat them with the proper respect. One should maintain constant awareness of the tefillin and ensure that his body remains clean.
Because of the special sanctity of tefillin, children are not permitted to wear them. Even though we train children to observe many commandments from a young age, the commandment of tefillin is an exception. It is forbidden to wear tefillin when one’s body is unclean, and children below the age of 13 are not permitted to wear tefillin because they may not pay sufficient attention to the requirements of cleanliness.
Tefillin are commonly stored in a special plastic box of the same shape in order to prevent them from being damaged. The bayit is placed inside the plastic box, which shields it from blows that might cause damage, and the straps are wound around the outside of the box. This practice also prevents the tefillin from becoming excessively worn,
It is common today for the tefillin in their plastic cases to be placed in a bag made of fabric or velvet, on which the name of their owner is embroidered.
The plastic cases and velvet bag in which the tefillin are stored are also considered sacred objects and must be treated with respect.
Donning the Tefillin
General Mental Intent
During the time that we spend wearing tefillin, we are required to keep in mind that wearing tefillin is a fulfillment of one of G-d’s commandments, and that the tefillin contain Biblical passages that describe G-d’s greatness and the miracles He has performed for us, which we place in proximity to the three primary components of the human body—on the head, on the arm, and near the heart.
What is the significance of these three parts of the body? The head is the source of thought and imagination, the hand is the source of action, and the heart is the source of emotion and desire. By placing the tefillin on or near each of these parts of the body, we demonstrate our subjugation of each of these elements of human behavior to the Master of the Universe. Thus, we consecrate our thoughts, actions and emotions, dedicating them exclusively to the fulfillment of G-d’s Will and the observance of His precepts.
We will now present a detailed explanation of the procedure for putting on tefillin and the exact location where they are required to be placed.
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- The proper placement of the tefillin is a critical component of the observance of the commandment. If the tefillin are not placed on the correct spot on the head or arm, it is considered as if the wearer did not put them on at all.
- One must take care to make sure that no other object interposes between the tefillin and the body. The tefillin worn on the arm must rest directly on the flesh, while the tefillin of the head must be in direct contact with the hair. The same requirement applies to the straps, which must also be placed directly on the arm and head, with no other objects intervening.
- There are many detailed laws regarding what is considered an unacceptable interruption between the tefillin and the body. As a general rule, one is required to remove anything that is placed on the body and capable of being removed, such as paint stains, sand, temporary makeup, and the like. In any situation of doubt as to whether a foreign object needs to be removed, one should consult a rabbi.
- While putting on the tefillin, one should take care that the straps do not fall or dangle on the floor.
The Tefillin of the arm
The tefillin are placed on the weaker of the two hands—for most people, the left hand. An allusion to this is found in the wording of the verse that describes wearing the tefillin: “You shall bind them as a sign on your hand.” The Hebrew word for hand, “yadcha,” is spelled in a different way than usual; the letter heh appears after the letter chaf at the end of the word. This combination of the letters chaf and heh forms the first two letters of the word keihah, “weak,” thus indicating that the tefillin should be worn on the weaker hand.
On what basis do we determine which hand is the weaker one? Jewish law considers the determining factor in this respect to be which hand is used for writing. Thus, tefillin are placed on the hand that one does not use for writing. Most people write and perform other tasks requiring dexterity with their right hands; they are required to place the tefillin on their left arms. A person who writes with his left hand, however, would place the tefillin on his right arm.
How to Put On the Tefillin of the Arm
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- Remove the tefillin from its cloth bag and from its plastic case.
- Unwind the strap and place the tefillin on your left arm (unless you write with your left hand, in which case the tefillin should be placed on the right). Hold the tefillin with the maabarta facing your shoulder. The lower square of the tefillin (the titura) should be placed exactly in the center of your arm, on the bicep. The top of the bayit should be facing upward but tilted slightly in the direction of your heart.
- Once the tefillin have been placed on the correct spot, stand still and recite the blessing, “Blessed are You, G-d, our Lord, King of the Universe, Who has sanctified us with His commandments and has commanded us to lay tefillin.” The blessing should be recited before beginning to tighten the tefillin strap that encircles the arm.
- While you recite the blessing, have in mind for it to apply to the tefillin of the head as well. Thus, it will not be necessary to recite a second blessing over the head tefillin.
- It is strictly forbidden to speak after you have reciting the blessing until you have concluded the procedure of putting on the head tefillin.
- After you have recited the blessing, tighten the strap around your upper arm. Check to make sure that the knot, which should be in the shape of the Hebrew letter yud, has not been separated from the bayit.
- Wrap the strap around your arm twice, going over the portion of the tefillin that juts out at the top (the maabarta). The tefillin should encircle the upper arm three times altogether (including the portion of the strap that passes through the maabarta), forming the shape of a letter shin.
- Continue to wrap the strap around the lower arm, encircling the forearm seven times until reaching the wrist. Make sure that the strap remains straight and does not turn over, i.e. that the black side of the strap is facing upward everywhere. One should also see to it that the strap does not become bunched up; there should be space between every loop around the forearm.
- The loops around the forearm should be formed as follows: a single loop followed by a small space, another two loops followed by some space, and then another four loops. The seven loops should progress toward the hand, with the seventh one ending just before the wrist.
- Wrap the strap diagonally around half of the hand, then make another whole loop around the hand, winding the strap over the space between the thumb and the other fingers. At this point, the strap should be completely wound around the arm, with a portion of the strap still left over. Gather up that portion of the strap, taking care to prevent it from falling on the ground, and move on to the next step: placing the other tefillin on the head. After the head tefillin have been properly put on, we will return to finish winding the strap of the tefillin of the arm.
- Keep in mind that it is forbidden to engage in any other activity between the donning of the two sets of tefillin. One should not motion to a friend in order to communicate anything, and one certainly should not speak during this time.
Putting on the Tefillin of the head
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- Remove the tefillin from their cloth bag and plastic case.
- Unwind the straps and place the tefillin in the center of your head, above your forehead and in between your eyes.
- If you have not engaged in any other activity (such as speaking or gesturing to a friend) after putting on the tefillin of the arm, it will not be necessary to recite an additional blessing. But if there was some form of interruption, you must now recite the blessing for the head tefillin: “Blessed are You, G-d, our Lord, King of the Universe, Who has sanctified us with His commandments and commanded us regarding the commandment of tefillin”.
Some have the custom of reciting this blessing regardless of whether or not there has been an interruption.
- The titura must be placed on the head, not on the forehead. The edge of the tefillin should not extend past the hairline in the front, nor should it be placed further back than the center of the head, where the skull of an infant closes. (Every infant has a sort of soft indentation on the top of its head, where the bones of the skull have not yet joined together. This spot marks the boundary of the proper area for tefillin.)
- The knot of the tefillin should be placed behind the head, at the beginning of the indentation between the skull and the nape of the neck. The knot of the head tefillin, which is fashioned in the shape of the Hebrew letter daled, must face outward, not toward the person.
- Tighten the strap around the head, taking care to keep the black side facing up. The two straps that emerge from the knot should be draped over the shoulder to dangle down in front of the wearer; they should reach at least until his navel.
Do not be intimidated by the complex set of instructions you have just read! The act of putting on tefillin is simple and easy to master. All it requires is some daily practice. After two or three rounds, you will find that you are able to do it quickly and easily!
We have now completed the procedure for putting on the tefillin of the head, and we can return our attention to the hand tefillin.
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- Take the remaining strap of the hand tefillin and wind it three times around the middle finger: first on the lower portion of the finger, then on the middle section, and then again on the lower section of the finger.
- The remainder of the strap should be wound around the hand, passing through the space between the thumb and the other fingers. The end should be inserted into these loops and tightened to hold it in place.
- We will remain “crowned” with our tefillin throughout the morning prayers.
There. We are finished. We have wrapped ourselves in a tallit, we have wound the tefillin around our arms and heads, and we are now prepared to continue on our journey into the world of prayer.
