Guidelines For Purchasing Tefilin
Translated into Loshon Hakodesh from Seifer HaTechinos in Yiddish
Guidelines for Purchasing Tefillin
Our goal in this guide is to highlight the essential components of Tefillin, in order to ensure the Kashrus and the Hidur of this holy Mitzvah. The more you know the Halochos of making Tefillin, the better chance you have to choose the best and most Mehudar Tefillin.
The Mitzvah of Tefillin
The mitzvah of Tefillin is one of substantial spiritual significance. For thousands of years, this powerful practice has been observed to fulfill the Torah commandment of remembering the miracle of Hashem taking us out of Egypt. Generations upon generations, throughout history, have considered the mitzvah of Tefillin a life-changing experience.
However, the beauty of Tefillin goes beyond the directive, “You shall bind them as a sign upon your hand and they shall be for a reminder between your eyes,” (D'varim 6:8). Because of the way Tefillin are placed upon the forehead and wrapped around the arm and hand, facing towards the heart, Tefillin also serve to symbolically connect the mind, the body, and the heart to emphasize the need to serve Hashem with our entire being. With the mind as the seat of thought and reason, the heart as the center of emotion and spirit, and the hand as the source of action, Tefillin serves as a bridge between the physical and the spiritual, creating unity and balance within a person.
The Rambam in Hilchos Tefillin (4:25) writes: The holiness associated with Tefillin is very great. 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. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice. The Maharashal (on the Tur, Chapter 32) adds that there are four compartments in the Tefillin Shell Rosh, against the four senses that there are in the head: sight, hearing, smell and taste. Then there is one compartment in the Tefillin Shell Yad, for the sense of touch. For all these, we bless the Creator.
Sayings of Chazal on the Greatness of Tefillin
How do we know that the Tefillin are a Jew’s strength? It says: And all the peoples of the earth shall see that the name of the Lord is called upon you, and they shall be afraid of you. Rabbi Eliezer Hagadol says: This refers to the Tefillin Shel Rosh (Brachos 6a).
The students of Yishmael taught: Perform this Mitzvah, because in this merit you shall enter the Land of Israel (Kiddushin 37a).
Reish Lakish says: Anyone who dons Tefillin lives a long life, as is stated: “The Lord is upon them, they shall live, and altogether therein is the life of my spirit and have me recover and make me to live” (Yeshayah 38:16). Rashi explains: This is referring to those who don Tefillin, which contain the name of the Hashem on their heads. As a result, they shall merit a long life (Menachos 44a).
There is nothing greater of all the Mitzvos of the Torah than Tefillin (Teshuvos HaGaonim, Shaare Teshuva 153).
Rava says: Whoever puts on Tefillin and wraps himself in Tzitzis and recites the Shema and prays, he is guaranteed to have a portion in the World to Come. And Abaye says: I guarantee him that the fire of hell will have no sway over him. and Rav Papa says: I guarantee him that all his sins will be forgiven (Simusha Raba, brought down in the Tur Orach Chayim 37).
Hakadosh Baruch Hu, out of his great love for the Jewish People, told us to make a dwelling for Him in this world, parallel to the upper chariot of heaven. And then He shall come to dwell among us, as is written: They shall make Me a sanctuary and I shall dwell in their midst. This is also the reason for Tefillin, which is compared to the upper chariot of heaven as if Hakadosh Baruch Hu places His Shechinah inside the Tefillin (Zohar p.a 130b).
On the Day of Judgment, if one was careful with the Mitzvah of Tefillin, he will be judged on the scale of merit. (Rosh on Hilchos Tefillin 28).
Anyone who is God-fearing and puts on Tefillin will be resurrected in T'chiyas Hamaisim (Sefer Kad Hakemach).
Tefillin are made of cow’s hide, “Ohr”. However, in the upper world they are rooted in light, "Ohr” (Reishis Chochma, Shaar HaKedusha 6).
The Mishna Berura (37:4) teaches that the Mitzvah of Tefillin is of such paramount importance, that one must purchase Tefillin from an expert and God-fearing scribe. Also, the Retzuos should be bought from a trustworthy Jew to ensure they were processed from the hides of Kosher animals with express intention for the Mitzvah of Tefillin. Someone who puts on invalid Tefillin is not considered to have donned Tefillin at all. He is also guilty of making countless wasted blessings. Indeed, if we are careful about our clothing and other possessions, we should definitely be concerned about objects of Mitzvah and not be stingy with our money. We must buy Kosher Tefillin even if they are very expensive.
Tefillin, a Complex Product
The process of making Kosher Tefillin requires intensive training and expertise to produce each pair according to Halacha. Each set comprises of three basic components: the Parshiyos (scrolls), the Batim (boxes), and the Retzuos (straps). Each of these three components can be done fast and cheaply. and can be done in a better and higher quality way. And that's what makes the differences in price.
How to Buy Tefillin?
A person who to buys a computer knows that he must check the type of processor, internal memory, graphics card and so on. The sum of all these items is what produces the payment, not the outer case.
There are devices 'made in China', which will somehow work. But without much power and will get stuck from time to time. And there are others with a strong engine, which will work well and will last for many years. The same goes for the Tefillin. There are Tefillin that are barely Kosher. And unfortunately, many times they are indeed not kosher. And others are Kosher but B’dieved.
And just like someone who doesn't understand anything about computers, should only buy a computer from a known and reliable place. The same is the case with Tefillin. The best is to buy Batim directly from a Yerei Shamayim craftsman who has a good Hechsher. And even then, to check with him about all the important details. Furthermore, it's advisable to check the Tefillin before the painting, because the painting can hide all kinds of holes that where filled.
If that is not possible, to buy from a seller who is a halachically reliable person. And he should be fully familiar not only with the Halachos of Tefillin but also with the practical details of the manufacture the of Tefillin.
It's important to ask the right questions and not to be impressed by a sale like "buy Tefillin and get a free Siddur". or "Tefillin for a Bar Mitzvah with a Tefillin bag as a gift". Thus, it is perfectly acceptable to ask whether the seller knows the Sofer personally, or at least by reputation? Is the Sofer licensed by an organization that tests him periodically on the relevant Halachos? The same goes considering the Batim maker. Do the Batim carry a Hechsher? Order Batim that are Kosher L'Mehadrin. The more one shows interest and involvement with the seller, so will the seller make an effort in choosing for him Mehudar Batim.
One is not required to purchase Tefillin with all the various stringencies. Still, there are certain stringencies that the 'world of Sofrus' has deemed valuable. Some of these stringencies are in place to ensure compliance with Halachah, while others are in areas where there is disagreement among the Halachic authorities. In these cases, we adhere to the stricter approach. Tefillin are one of the special signs that Hashem gave the Jewish people, and we should certainly treat this Mitzvah with devotion. When we request that our Tefillin be Mehadrin, we demonstrate our reverence for the sign that bonds us to Hashem.
The Price of Tefillin
Considering how much time, labor and trained skill are required to produce a Kosher pair of Tefillin, Tefillin are very inexpensive. Imagine purchasing an item that requires tens of hours of skilled, expert workmanship! What would you expect to pay? Probably thousands of dollars! And we wear Tefillin every weekday of our life, without exception. A pair of Tefillin that costs $1,800 and lasts for sixty years is worn approximately 300 times a year, or a total of 18,000 times. Thus, this pair of Tefillin cost about 10 cents a day. Compare this to the cost of any other purchase!
The Sofer Must be Knowledgeable on All Halachos
When buying Tefillin, we want the writing to be beautiful, as the Sages taught (Shabbos 133b) Beautify yourself before God in the Mitzvos. But that is not enough. In order to be Kosher according to Halacha, Tefillin must meet hundreds of requirements. Think of them as a finely tuned spiritual instrument. If one part is out- of-whack, the whole thing won’t work. There are 1594 letters in each of the Tefillin boxes. Each letter has its exact form and must be written perfectly. If one letter is extra, missing, or incorrectly written, the Tefillin are invalid for use. This is why the Sofer must be thoroughly familiar with the Halachos of writing Tefillin. Otherwise, he will certainly produce Pasul Tefillin.
And so, when purchasing Tefillin, we must insist that the Sofer who wrote them is knowledgeable in the Halachos of Sofrus and that he has up-to-date certification from a recognized organization. Some of these organizations insist that the Sofrim they certify take periodic examinations to ascertain that they are still competent in the Halachos required for their profession.
The Sofer Must be Yerei Shamayim
Many of the laws on how to write Tefillin are things that cannot be verified. That is why it is so important for the Sofer to have Yiras Shamayim, that we will be assured that he does his work faithfully.
For example: Before starting to write, the Sofer must declare that he is writing for the sake of Mitzvas Tefillin. In addition, every time he writes any of the names of Hashem, he must first state that he is writing it for Kedushas Hashem. If he did not make these statements verbally, it is questionable whether the Tefillin are Kosher (see Rama, Orach Chaim 32:19; Rabbi Akiva Eiger’s comments on Shulchan Aruch 32:8).
A second example: A letter may not be formed indirectly by scratching off the ink around the letter until only the letter remains. This Halacha is called "Chok Tochos," "hollowing out the inside."
Therefore, if a Sofer wrote a Dalet instead of a Reish, it is halachically invalid to erase the sharp corner of the Dalet to form a Reish. If someone did this, he has not actually written a Reish but rather formed a Reish indirectly. This is not considered “writing.” Any Tefillin, Sefer Torah or Mezuzah made in this way is Pasul (Shulchan Aruch, Orach Chaim 32:17).
If a Sefer Torah contains letters written through "Chok Tochos," the letter can be erased and rewritten. However, if this occurs in Tefillin, the Parsha will often be irreparable (Taz 32:16) and will have to be put in Genizah. This is because the Parshiyos of Tefillin and Mezuzos must be written in the order in which the words appear in the Torah. This requirement is referred to as being written "KeSidran," in their proper sequence. For this reason, if a letter was skipped and filled in afterwards, the Tefillin is Pasul and cannot be corrected. Similarly, if a Reish was mistakenly written as a Dalet, and the problem was discovered after more letters were written, the Parsha is Pasul, unless one erases all the letters written after the invalid Reish.
These are some of the many instances that cannot be checked. We can only depend on the integrity of the Sofer. Imagine if, after investing many hours writing a beautiful Parsha, the Sofer discovers that one of its letters was written incorrectly. If the Sofer is not God-fearing, what’s to stop him from fixing the invalid letter so that it appears to be Kosher?
Furthermore, Tefillin have a huge effect on a person's morals and spiritual growth. The Ramchal (Derech Eitz Chayim) adds that the spiritual state of the scribe affects the one who puts on the Tefillin. The Chida (Toras HaShlomim 17:18) and the Aruch HaShulchan (32:5) write: It's surely desirable to buy from a scribe who makes sure to immerse himself from his impurity before writing. Therefore, it is appropriate to look for a Sofer who, apart from the fact that he can be trusted to have written the Tefillin according to the Halacha, is himself a true Yerei Shamayim with an exemplary character.
After the Sofer finishes writing the Parshiyos, he reads them over several times (Shulchan Aruch, Orach Chaim 32:21), and then they are checked by a specially certified proofreader, or, even better, two proofreaders. In our era, the checking process has been tremendously enhanced by computer checking. The Parshiyos are scanned into a program that compares the hand-written Parshiyos with the computer’s version. The computer checks for missing and extra letters and words, for poorly and mistakenly formed letters, for connected or cracked letters and other errors. A computer doesn't get distracted or bored or tired, so it is much more likely to catch mistakes that humans may overlook. However, we may not rely solely on a computer check since, at present, computers cannot discern certain details such as the proper spacing between letters and words.
There are different levels of writing, differences in compilation and detail, writing that is more or less beautiful, etc. Therefore, it is very important to show the Tefillin to an expert.
The Klaf (Parchment)
The Klaf must be manufactured Lishma, for the sake of Tefillin (Shulchan Aruch, Orach Chayim 32:8). That means that an observant Jew must process it and declare that it's for the sake of the Tefillin.
This brings us to the question, whether it's permitted to use a machine for processing the klaf? Is it enough that an observant Jew puts the hides into the vat of water and lime etc, for the sake of Tefillin and then the machine will continue to rotate them. perhaps since without rotating the skins, they won't be tanned well, this also needs to be done by a person, Lishma. Or the main thing is, that the beginning of the processing will be done by an observant Jew Lishma?
According to the majority of Halachic authorities it's enough for a Jew to put the hides in the water etc and continue the process by machine (Chazon Ish Hilchos Tefillin 6:10; Minchas Yitzchok 9, 1; Or Lezion Part 2, Chapter 3; Shevet HaLevi 10:173, Chut HaShani – Shabbos 4:387). But since there are opinions who doubt that this is proper, it’s better to use Klaf that is processed entirely by hand by a Torah observant Jew (Minchas Yitzchok, Shevet HaLevi, Chut HaShani ibid).
The Klaf must be made from the skin of a Kosher type of animal or bird. Even if the animal itself is Treif, as long as it is from a Kosher species, it is permitted (Shulchan Aruch, Orach Chaim 32:12).
The hides before the processing
The soaking barrel of the hides
Taking the hides out of the water and lime etc
The Parshiyos (Scrolls)
There are four places in the Torah where the Mitzvah of Tefillin is mentioned: twice in Parshas Bo (Shmos 13:9 – 16), a third time in Parshas VaEschanan (Devarim 6:8), and a fourth time in Parshas Eikev (Devarim 11:18). Each of these texts is inscribed on parchment and placed into the Tefillin. These passages discuss the unity of Hashem, and command us to love and fear Him. They mention Hashem’s promise of reward if we observe the Torah’s laws and the miracles Hashem performed when He took us out of Egypt. These sections testify that Hashem, alone, has power and dominion in both the physical and the spiritual worlds. And so, we see that these verses encapsulate the fundamentals of our faith.
The Tefillin Shel Rosh contains these texts on four separate pieces of parchment. The Tefillin Shel Yad contains the same four texts all written on one piece of parchment. Therefore, every time you put on Tefillin, you perform eight Mitzvos, four due to the Tefillin Shel Rosh and four due to the Tefillin Shel Yad.
At the top, one Scroll with all four passages for the Tefillin Shel Yad.
Underneath, four separate Scrolls, each one with one passage for the Tefillin Shel Rosh.
Kesav Ashuri (Assyrian Script)
The Sofer writes in a script called Kesav Ashuri – Assyrian script. Tradition attributes this script back to Moshe at Sinai. There are very strict Halachic rules regarding the formation of each letter of the Hebrew alphabet, although over the years, there have developed several variant traditions.
The first is called: Kesav Beis Yosef, prescribed by Rabbi Yosef Caro in the Shulchan Aruch.
The second is called Kesav Ari – script of the Ari, the great kabbalist Rabbi Yitzchok Luria Ashkenazi. The Ari, z”l, promoted a script that differs slightly in nine letters, from the Beis Yosef script.
Most non-Chassidic Ashkenazim use the Beis Yosef script, while most Chassidic communities use the Kesav Ari script.
The third variation is called Kesav Vellish and is used by Sephardi Jewry.
Kesav Beis Yosef
Kesav Vellish
Kesav Ari
It is prudent to purchase superior Parshiyos, even compromising on superior boxes if finances are limited. Cheaper Parshiyos with sloppy, hasty writing, outside the lines or featuring letters with lopsided shapes is a sure way to cause Kashrus problems. It is safe to say, that cheaper Tefillin will probably have inferior Parshiyos.
P'tuchos and S'tumos – Open and Closed Parshiyos
The Torah is divided into Parshiyos, paragraphs. Some are 'open' and some are 'closed.' They are indicated in the Chumash with the letter 'Pei' for P'sucha, or 'Samech' for S'tuma. An 'open Parsha' indicates that it's not a continuation of what was written before, rather the beginning of a new topic. A 'closed Parsha’ is a continuation of the previous topic. The reason of the division is to indicate the places where Hashem paused when teaching the Torah to Moshe Rabbeinu, to give him time to digest what he had learned so far (Rashi Vayikra 1:1).
The Hallmark of 'Open' and 'Closed' Parshiyos in the Sefer Torah
There is a debate between the Rambam and the Rosh regarding how to write P'suchos and S'tumos in the Sefer Torah. Both have several ways of doing this. And, because some of the modes are agreed upon by both the Rambam and the Rosh, the Shulchan Aruch (Yoreh Deah 275, 2), writes that the Sefer Torah should be written in the manner agreed upon by both.
But in Tefillin it is impossible to go according to both, because one should write the Parshiyos of the Tefillin the same way it’s written in the Sefer Torah (Shulchan Aruch, Orach Haim 32:31 and Mishnah Berura on site). Therefore, the first three Parshiyos must be 'open.' The way to do that, according to both opinions, is to leave an empty space of at least nine letters, at the end of the previous parsha. And then start the next parsha at the beginning of the next line, like this:
אבגדהוזחטיכלמ |
אבגדהוזחטיכלמנסעפצקרשת |
And because it is an 'open' Parsha, and not a continuation of what was written before, it can be written this way even if the next Parsha begins in a new column, like this:
אבגדהוזחטיכלמנסעפצקרשת | אבגדהוזחטיכלמנסעפצקרשת | |
אבגדהוזחטיכלמ | אבגדהוזחטיכלמנסעפצקרשת |
But the last Parsha must be 'closed' because that’s how it’s written in the Sefer Torah. And, because it is a new Parsha, it’s written in a new column, therefore it can't be written as a S'tumah according to both methods. Because according to the Rambam, in order for it to be considered 'closed,' the next Parsha must begin from the middle of the line, after an empty space of nine letters, like this:
אבגדהוזחטיכלמנסעפצקרשת | יכלמנסעפצקרשת | |
אבגדהוזחטיכלמנסעפצקרשת | אבגדהוזחטיכלמנסעפצקרשת |
But according to the Rosh, writing a new column in such a manner, is considered 'open.' Therefore, the Shulchan Aruch (ibid) and the Arizal rule that it should be written according to the Rambam. And this is how the Sephardim and many of the Chassidim practice.
The Taz (Orach Chaim 32:26) and other Halachic authorities found a compromise in writing the last Parsha in a way that fits the opinions of both the Rambam and the Rosh. According to them, one should end the third Parsha with a space of less than nine letters till the end of the line. And start writing the beginning of the fourth Parsha with an empty space of less than nine letters, too. In this way, the Tefillin does not have a nine-letter space in one place. It only occurs after combining both lines, like this:
אבגדהוזחטיכלמנסעפצקרשת | וזחטיכלמנסעפצקרשת | |
אבגדהוזחטיכלמנסעפ | אבגדהוזחטיכלמנסעפצקרשת |
In such a way the Parsha is considered 'closed' according to both opinions. And that’s how most non-Chassidic Ashkenazim and some Chassidim practice. (It should be noted that not all authorities accept this solution. They claim that by writing in this way the Tefillin are not kosher according to the Rambam nor the Rosh. Therefore, everyone should do according to their custom. And if you do not have a custom, ask your rabbi which custom to follow.
The Batim (Boxes)
The manufacturer of the Batim is generally referred to by the Yiddish term, 'Batim Macher.' The Batim are made from the hide of a kosher animal (Shulchan Aruch, Orach Chayim 32:37). They consist of three parts: 1. the Ketzitza, the box in which the Parshiyos are placed. 2. the Titura, the base on which the Ketzitza rests. 3. the Ma’avarto, through which the Retzuos (straps) are inserted.
The Tefillin Shel Rosh is made up of four separate compartments, connected side by side, each one containing a scroll with one of the four Parshiyos. And has the letter Shin (ש) on both sides, one with three branches, and the other with four branches. And the Tefillin Shel Yad has one compartment with all four
Parshiyos written on a single scroll.
Batim of Tefillin are classified into three categories: Peshutim – 'simple Tefillin', Dakkos – ‘thin Tefillin' and Gassos – thick Tefillin.'
P'shutim are made from pieces of leather glued together. One may purchase them at bargain prices, but they pose serious Halachic problems. The Mishna Berura (32:172) writes: it is proper to make the Tefillin from one piece of leather, without any gluing, because there are stringent opinions that pieces which are glued and sewn do not qualify as ‘one piece of leather,’ Ohr Echad. In addition, the Parshiyos inside commercially bought P'shutim are usually of very poor quality, often not Kosher at all.
Dakkos are made from the skins of sheep or goats and are Halachically desirable. Their thinness, however, means that the Tefillin can become Halachically invalid more easily, if knocked or even through normal wear and tear. Additionally, their thinness makes them impossible to repair. What initially seemed like a bargain, ends up being quite expensive. Also, since they are made with budget consumers in mind, the Parshiyos and Retzuos are often of a lower caliber.
Gassos are manufactured entirely out of a single piece of leather (Ohr Echad) (Shulchan Aruch, Orach Chayim 32:38; Mishna Berura 201), from the neck of an ox, where the hide is the thickest. Thus, only one pair of Tefillin is produced from each head of cattle.
Forming the separate sections of the Tefillin Shel Rosh into four compartments is a delicate and complicated task. The hide must be bent and squeezed into separate compartments without tearing. Since the hide is very tough, the production extends over a long period of time and takes an enormous amount of effort and craftsmanship. It necessitates the repeated use of several tons of pressure in special presses and then allowing several weeks for the hide to dry. The resulting Batim are so durable and thick, that they can be repaired even if seriously damaged. Gassos Tefillin usually last a lifetime.
There is a large percentage of waste, as imperfect pieces are rejected during the production. As a result, the price of the Tefillin Shel Rosh accounts for 75% of the price of a pair of Tefillin Batim. There are unfortunately Batim on the market that lack proper certification. These Batim may actually be made from rejected Batim which were painted over to conceal the defect.
Different Levels of Hidur
In Gassos Tefillin themselves, there are different levels of Hidur. Some are accepted by all opinions, others not. Of course, this is reflected in the price. That’s why one should consult their Halachic authority, to know which what Hidurim are recommended to be careful about.
Not From a Firstborn – l'lo Chashash Bechor
We are commanded (Shemos 13:14) to sanctify every firstborn male Kosher animal. This causes several Halachic problems in using the hide of a B'chor to make Tefillin) Zichron Eliyahu chapter 19). Therefore, it's an important Hidur to only take hides from herds that belong to non-Jews, so we are sure they don't have Kedushas Bechor.
Sweet Hides – Ohr Matok
Me'ikar Hadin the procedure of processing the hide starts from when it is put in lime. Only from then must it be Lishma. But the Poskim (Shevet Halevi 10:10-11; Tshuvos VeHanhagos 2:533 and others), hold that that since there is an opinion that the processing begins from the time of salting of the hide, it's proper to be Makpid that the salting should also be done Lishma. Since the Mehudar hides come from non-Jewish slaughterhouses, the strictly kosher authorities make sure to use only unsalted hides. These are referred to as ‘Ohr Matok,’ ‘sweet hides.’
Tanned Lishma
Many Poskim hold that the Batim must be tanned Lishma, for the sake of the Mitzvah (Shulchan Aruch, Orach Chayim 32:37).
We have here the same question as above regarding the Klaf, if we one can use a machine for processing the hides or not? The same answer goes here, that according to the majority of Halachic authorities it's enough for a Jew to put the hides in the water etc and continue the process by machine. But since there are opinions who doubt that this is proper, it’s better to use hides that were processed entirely by hand by a Torah observant Jew.
Tefillin Must Be Square
There is a Halacha L'Moshe MiSinai that Tefillin must be perfectly square. Therefore, the width of both the Ketzitza and the Titura must be the same as the corresponding length. And there may be no nicks, dents, or bulges that ruin their shape or the smoothness of their sides (Shulchan Aruch, Orach Chayim 32:39).
Milling down the Bayis to make it square
How strict must we be on this matter? Some of the Poskim (Shut Chesed L'Avrohom second edition 8; Daas Kedoshim 32:50; Eretz Tzvi 12:13; Korban Esheh 7; Tshuvos VeHanhagos 1:40 in the name of the Chazon Ish; Egros Moshe, Yoreh Deah 2:146; Ohr LeTziyon 1:4; Halichos Shlomo 4:25) say that it is sufficient that it appears square to the naked eye, even if it's not 100% accurate. But others (Tikun Tefillin p 119; Baruch Sheamar 119; Rabbi Yosef Askandarani brought down by the Beis Yosef 33:49; Darkei Moshe 32:23; Shut Beis Yehuda Part B chapter 68; Tshuvos VeHanhagos 1:40 in the name of the Brisker Rav), that one should check it with other means, as it is necessary to be as accurate as possible.
B’dieved, How Much Deviation is Allowed from a Perfect Square?
The Tshuvos VeHanhagos (1:40) writes in the name of Rabbi David BaHaRan, that a deviation of up to 2% is still Kosher. The Sha'arei Tevunos – the Steipler (Chapter 20), allows up to 1%. (But he writes that he does not rule this way Halachah LeMaaseh) And Shevet HaLevi (3:2) holds that it should not be more than one millimeter.
Checking the squareness
The Height of the Tefillin
The height of the Tefillin does not need to be the same as the width and length (Rama ibid). On the contrary, some Batim Machers deliberately make the Tefillin Shel Yad narrower, so they fit in the right place on the arm. This is especially important with Bar Mitzvah boys whose arms are shorter.
Ribua Regel – Leg Power
The straightening and smoothing of the square is done by milling and sanding the Bayis until it reaches an even level. Since the square of the Tefillin should be made Lishma, for the sake of Tefillin, a question arises regarding the use of a machine that one must hold and push the Tefillin towards the machine all the time. Is it considered that the man made the square or that it was machine-made? The Minchas Shlomo (second edition 60:3), the Even Yisrael (8:2), the Ohr LeTziyon (2:3:5) and HaGrish Elyashiv (Zichron Eliyahu page 320) permit it. However, others (Shut L'horos Noson 11:1-2) prohibited it. And even others that don't prohibit it completely, (Divrei Yatziv 1:26; BeTzeil HaChochma 5:52; Tshuvos VeHanhagos 2:28, 3:15; Shevet HaKhosi 4:19) write that it is appropriate to make the square without the help of an electric machine.
Therefore, it is advisable to buy what's called: 'Ribua Regel', which means that the rotation of the cutting tool is done by foot-operated pedals, rather than electricity. This mill is designed so that as soon as the foot is removed from the pedal, it stops working.
Foot-operated pedals
Milling down the Titura
The Partitions Between the Batim
Basically, the partitions between the compartments of the Tefillin Shel Rosh, must reach until the end of the batim, i.e. the top of the Titura. But it is desirable that they reach the bottom of the Titura. Because there are Poskim (brought in Zichron Eliyahu chapter 1) who consider the upper Titura that’s connected to the Batim, as part of the Bayis. Therefore, in case the Parshiyos will slide down a bit, according to them the Tefillin will still be Kosher.
Prudos Ad HaTefer
The Shulchan Aruch (Orach Chayim 32:40) writes that the grooves between the compartments of the Tefillin Shel Rosh, must reach all the way down to the seam of the Ma’avarto. This is made noticeable by putting a Gid between the compartments to show that it is actually separated until the bottom. The continuation of the gid is used to sew up the actual Tefillin. But B’dieved, even if not, as long as they are visible at the top, and its noticeable that there are four heads, it is still Kosher.
Putting a Gid between the compartments
Inspection for holes
At this stage the Tefillin is checked for holes. In a dark room, a strong flashlight is inserted and seen if the light is visible from the outside. Some also fill the Tefillin with alcohol to see that there are no leaks. It should be noted that not every hole disqualifies the
Tefillin.
Inspection the Tefillin for holes
A hole between the compartments
Gluing Between Compartments
The Biur Halacha writes that in order that the square does not get distorted, one may put glue between the compartments in the lower part, as long as the outside edge and the top is not glued together. This way the Batim are noticeably separate. These Tefillin are called 'Rov Prudos.' It should be noted that in some cases the 'Prudos Ad HaTefer' do not retain their shape and must be reshaped after a few years.
Real Grooves
The strong pressure of the press and the several layers of paint can cause the grooves between the Batim of the Tefillin Shel Rosh to become no longer visible. This invalidates the Tefillin. And it does not help to mark it later, because there must be a real separation between the compartments, not merely a mark (Mishna Berura 32:188).
The solution is to mark the place of the grooves after each layer of paint. Then, after painting, to insert a thin razor and open them up again. (It is not recommended to do this alone. It requires great expertise, so as not to distort the square. One should make sure that the Batim Macher does it).
The Shin
We mentioned above the prohibition of Chok Tochos. There is a dispute between the Rishonim and the Achronim as to whether the Shin on the Tefillin Shel Rosh can be made by placing a mold on the Bayis and pressing out the letter. Some disqualify it completely. And even among the lenient opinions, most hold that optimally it should not be done.
Therefore, the accepted practice is to form the Shin by picking up and pulling the leather until it makes a Kosher Shin. Afterwards, the mold is applied to enhance and beautify it. This is permitted, since the halachic requirements of the Shin have already been met.
Making the Shin by hand
The mold used to beautify the Shin
The Titura
The Titura consists of two parts. The widening at the bottom of the Ketzitza is the upper Titura. The flap that closes and seals the Parshiyos inside is the lower Titura. Since we need to leave a gap in the Ma'avarta for the Retzuo to pass through, a piece of leather referred to as a ‘fitter’ is put between the top and bottom Titura.
The fitter
Miksheh Tefillin
In recent years, a new method has been used so that the fitter is no longer needed. This is Kosher but the Poskim rule that there is no obligation to do it (Zichron Eliyahu, Summary of Halachos for Chapter 1:4; Meleches Tiferes 2:6 in the name of HaGaon Rabbi Shlomo Zalman Auerbach, HaGaon Rabbi Yosef Shalom Elyashiv, HaGaon Rabbi Yisrael Yaakov Fisher and Rabbi Chaim Pinchas Sheinberg).
Holes for the Stitching
When the Titura is completed and perfectly square, twelve holes are punched through it so that it can later be stitched and closed. Halacha L'Moshe MiSinai is that the stitching must also be square both above and below (Shulchan Aruch, Orach Chayim 32:39, Mishnah Berura 32:174). Therefore, it is vital that these holes form a perfect square. And they must not be too big, because it may cause the stitching not to be a perfect square (Mishnah Berura 32:177).
Painting
The Batim are painted jet-black (Shulchan Aruch 32:40; Biur Halacha 33:3). Some Poskim hold that the paint should contain, or at least it's better to use paint containing only Kosher ingredients (Tikun Tefillin; Noda Beyehuda 1:1; Chasam Sofer Yoreh Deah 276; Zera Emes 3:3; Gidulei Hekdesh 271:9).
Today two main types of paint are used: The first kind is based on chemicals mixed with a substance called Shellac, which is a resin that was eaten by the lac insect and secreted onto tree trunks. This resin is processed and added to the paint to make it shine and also stick well. There are some opinions that permit this and others that forbid. Since this matter is undecided, it is best not to use this paint.
The second kind of paint is extracted from coal. The source of the coal can be bones or fats from impure animals. Therefore, it is necessary to carefully check which type of coal this paint is made from. )Zichron Eliyahu chapter 15, section 9, and Tefila LeMoshe chapter 8, section 2).
The Batim Macher must not paint the Tefillin with a thick layer of paint that can peel off in one piece. (Mishnah Berura 32:185). Rather, the Tefillin should be coated with several layers of thin paint which are absorbed into the hide.
The Shulchan Aruch (32:40) writes that it's recommended for the outside of the Batim to be painted black. But the Mishnah Berura (32:184) brings down several Poskim who say that not only is it recommended but is essential. This means that, Lechatchila, we must view the painting of the Batim as an integral part of the mitzvah of making Kosher Tefillin and therefore, the painting should be done Lishma. Also, the Batim Macher must take care not to accidentally drip paint on the Bayis, as that would not be considered painted Lishma.
Painting with air pressure
Hand Painting the shin
What Sizes Do Tefillin Come In?
The Shulchan Aruch (Orach Chayim 32:41) writes that there is no measurement for the length, width, or height of one’s Batim. However, the Mishna Berura (189) writes: One should make an effort to comply with the Geonim who maintain that the Titura should not be less than two fingerbreadths by two fingerbreadths.
According to the measurements of the Chazon Ish, this comes out 1.97 inch, (50 mm), or at least 1.89 inch, (48 mm). And according to Reb Chayim Naeh, it’s 1.57 inch, (40 mm).
According to Shulchan Aruch Harav – typically worn by Chabad Chasidim, the Ketzitza itself has to be 1.57 inch, (40 mm).
It's worth mentioning, that the Tefila LeMoshe (page 220) writes that the Tefillin Shel Yad do not have to be the same size as the Tefillin Shel Rosh. Therefore, because Me’ikar Hadin, Tefillin don’t have to be a certain size, for Bar Mitzvah boys who have short arms, it is better that the Tefillin Shel Yad be smaller. Like that they will be strapped on the right spot.
Writing or Making Other Marks on the Parshiyos
One should not write the date or any other marks on the Parshiyos. )Zichron Eliyahu chapter 21, section 11).
Inserting the Parshiyos
In addition to the technical reason, not to put the Parshiyos into the Batim before painting the Batim, lest the Parshiyos be stained with paint. There are also those who are prohibit it because of Ta'aseh Velo Min HeOsui (Stam KeHilchasam page 209). Therefore, one should put in the Parshiyos only after the Batim are painted.
The Parshiyos must be checked to make sure that each Parsha is placed in the correct compartment (Shulchan Aruch 32:21).
A device to make sure that the Parsha's are placed in the right compartment
Each Parsha is rolled from left to right and then tied closed with a tail hair (Elyah Rabbah 32:43). These hairs should preferably be from a calf, to remind us of the sin of the Golden Calf (Beis Yosef, quoting Shimusho Rabbah). The Parsha is then wrapped in a blank piece of parchment which is tied closed with another bovine hair. (According to Rambam, Hilchos Tefillin 3:1, these last two steps are both Halacha L'Moshe MiSinai.) One of these hairs is pulled through a hole on the right side (from the perspective of the wearer) in front of the Bayis. Thus, the hair used to tie the Parsha closed is visible on the outside of the Tefillin (Zohar, brought down in the Shulchan Aruch 32:44).
The hair sticking out of the Tefillin
Calf hairs
According to Rashi’s opinion, which is the Halacha, the Parshiyos are inserted according to the order they appear in the Torah. Thus, the first Parsha, Kadesh Li Kol Bechor (Shemos 13:1-10), fills the leftmost compartment (from the perspective of the wearer), with VeHaya Ki Yeviacha (Shemos 13:11-16) next to it. Shema (Devarim 6:4-9) is placed next; and VeHaya Im Shamoa (Devorim 11:13-21) is inserted inside the rightmost compartment. However, according to Rabbeinu Tam, the last two Parshiyos are reversed, with Shema in the rightmost compartment and VeHaya Im Shamoa next to it.
Each Parsha should be placed in its compartment standing upright. The top line should be on the top of the Bayis and the bottom should be towards the opening (Shulchan Aruch 32:44-45).
Putting the Parshiyos in the Tefillin
Large Parshiyos
The Parsha should fit completely inside its compartment. Sometimes the Shel Yad Parsha is too big to fit properly in the Ketzitza and the bottom of the Parsha protrudes into the Titura. This is a situation that should be avoided (Shevet HaLevi 3:3; Yabia Omer 1:2:5). When you order the Tefillin, you should coordinate the correct size with the Sofer and the Batim Macher so this problem can be avoided.
Sewing the Titura
After the Parshiyos are placed into the compartments, the Titura is sewn closed. Halacha L'Moshe MiSinai is that this stitching must be made with a tendon, a Gid, of a Kosher animal. The most preferable are ox tendons (Shulchan Aruch 32:49). Also, one should make sure to use Giddin that don't have Kedushas Bechor.
Sewing the Titura
Some Batim Machers glue the top and bottom Titura together in addition to the stitching, to help the Titura stay closed. Some Poskim contend that this invalidates the Tefillin, since the Tefillin should be closed only by stitching with Giddim. The Chazon Ish (Orach Chaim 11:10) had doubts about it and was Machmir for himself (Eigros Chazon Ish 189). However, the Tefila L'Moshe (p. 203) is Meikal. Also, the Birurim Lema'aseh B'inyonei Tefillin (Chapter 15) writes that from the Mikdash Me’at Hilchos Sefer Torah (278:3), it seems that it is permitted. But he adds that this is only applies to ordinary glue, because ordinary glue can be separated. But it would be forbidden to use glues like Super Glue, which make the two sides like one piece that cannot be separated without being actually broken.
Retzuos (Straps)
The Retzuos must also be made from the hide of a Kosher animal (Shulchan Aruch, Orach Chayim 33:3) that does not have Kedushas Bechor.
Lishma
The Retzuos must be tanned Lishma, (Ibid). For this reason, each step should be performed, or at least begun, by an observant Jew for the sake of the Mitzvas Tefillin.
Painting the Retzuos
Halacha L'Moshe MiSinai is that the Retzuos should be black on the upper side (Ibid). This must also be done Lishma (Mishnah Berurah 33:18). The Chazon Ish was careful that the Batim Macher not accidentally drip paint on the Retzuos, because this would make it not considered painted Lishma.
Retzuos
Thoroughly Black
Some manufacturers of Retzuos soak the entire piece of leather in a Kosher black solution, so that the entire thickness becomes black. According to Ekar Hadin, there is no need for this. But in addition to following the Rambam’s method as well as the Arizal’s, that the Retzuos should be black on both sides. There is also an opinion that the edges of the Retzuos should be black (Keses HaSofer 23:2). With this process we attain that as well.
This process is also better from a practical point of view. As the Retzuos age, they develop cracks and require repainting. If it was originally soaked in a black solution, then, when the leather cracks, the Retzua will still be black and will not require repainting or replacing.
We mentioned above that we must only use paint containing Kosher ingredients. This is even more severe regarding Retzuos, which must be black according to all opinions.
Thoroughly Black Retzuos
The Width of the Retzuos
The minimum width of the Tefillin straps is the length of a barley kernel, which according to the Chazon Ish is about 0.43 inch, (11 mm). And according to Reb Chayim Naeh its about 0.39 inch, (10 mm). And at least 0.35 inch, (9 mm) (Mishnah Berurah 27:42). It's preferable to buy leather straps that are at least 0.51 inch, (13 mm) wide, so that even after they stretch out, they remain the proper width.
The Length of the Retzuos
The Shulchan Aruch (Orach Chayim 27:11) writes that the Retzuos of the Tefillin Shel Rosh, need to fit around the head and be long enough to reach one’s navel or a little above. However, the Mishna Brurah (27:41) writes that the right Retzua should reach until the Mila and the left one until the navel.
The Kesher, Knot of the Tefillin Shel Yad
There are two common customs regarding the location of the knot of the Tefillin Shel Yad. According to both customs, the Yud and the knot are on the right side of the Tefillin (for right-handed people). The difference is that the custom of the Sephardim and most Chassidim is to make the loop on the left side of the knot and insert that through the Maavarto. This way the actual tying of the Tefillin is on the outer side of the hand (Maharin Chaviv, cited in the Beit Yosef Orach Haim 27).
According to the Ashkenazi and Polish custom, the loop is made on the right side of the knot and the other side of the Retzuo is inserted into the Maavarta. This way the actual tying of the Tefillin, is on the inner part of the hand (Darkei Moshe Orach Chaim 27).
The loop on the left side of the knot
The loop on the right side of the knot
If you follow the Ashkenazi custom, it is worthwhile to make sure that the size of the loop is at a minimum, just enough for the Retzuo to pass through. This way, we gain the Shita of the Rosh (Hilchos Tefillin 12), in the name of Rav Amram Gaon. And so wrote the the Biur Halacha (Siman 27) that it's understood in the Ba'al Halachos Gedolos, that the actual tying of the Tefillin should also be against the heart.
The Shulchan Aruch (27:2) says that one should be careful that the Yud should not become separated from the Tefillin. Therefore, you must ask the Batim Macher to attach the knot of the Tefillin Shel Yad to the Bayis by a tendon or thread.
You must also make sure the Tefillin are set up properly for a right-handed or left-handed wearer.
The knot on the left side of the Tefillin for the left-handed wearer, with the loop on the right side of the knot |
The knot on the left side of the Tefillin for the left-handed wearer, with the loop on the left side of the knot |
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The Kesher, knot of the Tefillin Shel Rosh
There are three types of knots for the Tefillin Shel Rosh. All three symbolize the letter Dalet. The first looks the most like an ordinary Dalet. Most people go with that. The second one is like four squares, with three of them making up a Dalet. A lot of the Chassidic communities use that. And the third kind is according to Kabbalah, it's like two Dalet's, one standing up straight and the other upside down.
A knot like an ordinary Dalet | A knot like four squares |
A knot like two Dalet's
Last But Not Least
The Sefer Chassidim (129) writes on the verse: Honor the Lord from your substance (Mishlei 39:3), as you buy a box for your silver and gold, the more you should buy a nice box for your Seforim and Tefillin. The Makor Chaim (28) also writes: The Tallis and Tefillin bag should be pleasing and beautiful, like the Sages say (Shabbos 133b), 'Beautify yourself before God in Mitzvos'.