this guide is published in memory of jacob and esther ...sofer (scribe), and inserted in the boxes....

A H o w - T o G u i d e

This Guide is published in memory of Jacob and Esther Safra kWz by Moise and Chella Safra

The Kushner International Tefillin BankThe Seryl & Charles Kushner Famliy Foundation

816 Eastern ParkwayBrooklyn, NY 11213 USA

1-888-4-TEFILLINt: 718-221-0500 f: 718-221-0985

[email protected]

A project of The Shul of Bal Harbor

In conjunction with The Shluchim Office

www.shluchim.org

By Rabbi DovBer Pinson

www.TefillinBank.com

A H o w - T o G u i d e

Basics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Quotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8

A Story . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10

Tefillin Explored . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

Kabbalistic Insights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14

How To put on Tefillin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

A Story . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

The Shema . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Shema Yisroel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Veahavta . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Vehaya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Va’yomer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Removing And Replacing The Tefillin . . . . . . . . . . . . . . . . . . . . . . 26

Tefillin Upkeep . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

Basic Laws Of Tefillin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Frequently Asked Questions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Quick Reference Chart . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

contents

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The Seryl & Charles Kushner International Tefillin Bank6

What are Tefillin?

“You shall love G-d your G-d, with allyour heart, with all your soul, andwith all your might. These words,which I command you today, shall beupon your heart. Teach them thor-oughly to your children, and speak ofthem when you sit in your house andwhen you walk on the road, when youlie down and when you rise. Bindthem as an os — a sign — upon yourhand, and they shall be for totafos —a reminder — between your eyes.”(Deuteronomy 6:5–8)

By these words we are commandednot only figuratively but literally tokeep the Torah close to our headsand hearts. We take inscriptions ofchapters of Torah, and place one onthe head as a “reminder between theeyes,” and the other as a “sign on thearm” situated against the heart.

These are the powerful spiritualtools we call Tefillin.

Tefillin consist of two cube-shapedleather boxes — the Tefillin shel rosh(Tefillin of the head) and the Tefillinshel yad (Tefillin of the hand) — eachwith straps attached to hold them intheir respective places. Each of theseboxes contains the four paragraphsof the Torah that mention the com-mand to wear the Tefillin: Exodus13:1–10 and 13:11–16, andDeuteronomy 6:4–9 and 11:13–21.These are carefully hand-written onsmall parchments by a professionalsofer (scribe), and inserted in theboxes.

Here, however, there is a basic differ-ence between the two boxes. Whenthe Torah describes the hand Tefillin,it uses a singular term, os (sign); butfor the head Tefillin, it uses a plural,totafos (remember). Thus, each ofthe four Torah paragraphs in thehead Tefillin is written on its ownscroll and inserted in one of foursmall compartments. These four

basics

Tefillin How-To Guide 7

basicscompartments are carefully pressed together tomaintain the cube-like shape of the Tefillin. By con-trast, in the hand Tefillin, all four sections areinscribed on a single scroll which is placed in onecompartment.

We place the hand Tefillin upon the left arm so thatit rests near the heart, and the head Tefillin abovethe forehead, “between (and above) the eyes,” so itrests against the skull near the brain. Thus, one’smind, heart, and actions are all aligned and unifiedtoward Heaven.

Tefillin Images 1. Tefillin Shel RoshHead Tefillin (Batim)

2. Tefillin Shel YadHand Tefillin (Batim)

3. TituraThe wider base

4. Ma’abartaThe opening throughwhich the straps pass through

5. Retzuos Straps

6. Shinthe letter Shin(On the Head Tefillin)

7. Kesher - knotThe head knot as theimage of a Dalet

8. Kesher - knotThe hand knot as theimage of a Yud

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3 4 5

6 7 8

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Quotes from the Talmud,Midrash, and ClassicTorah sourcesTefillin are the strength of Israel,1

and they are called “the glory ofIsrael.”2

“All of the people of the world shallsee that the name of G-d is calledupon you, and they shall be afraid ofyou.” 3 This, says R. Eliezer the Great,refers to the Tefillin of the head.4

When asked in what merit he wasworthy to have lived a long life, RavAdda replied, “I have always wornTefillin.” 5

Once, the celebrated sage Abbayewas sitting [in study] before histeacher Rabbah, who observed thathe seemed very merry. [Rabbah]

said: Is it not written, “Rejoice withtrembling”?6 Replied Abbaye, “I amwearing Tefillin.” 7

“We deeply desire to toil in Torah dayand night, but we simply do not havethe time,” say the people of Israel. G-d’s response is: “Keep the mitzvah ofTefillin, and I will consider it as if youhave studied Torah day and night.” 8

That which G-d commands, HeHimself does as well; [thus, just asHe commands that we put onTefillin, so too] G-d puts on Tefillin.And what is written in G-d’s Tefillin?“Who9 is like Your people Israel, anation unique on earth.”10

The commentators explain: Just asour donning Tefillin displays ourcontinuous desire to cleave to G-dand to come closer to Him, so toothe image of G-d putting on Tefillin

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1. Talmud, Berachos 6a.2. Sukkah 25a.3. Deuteronomy 28:10.4. Talmud, Berachos 6a.

5. Talmud, Taanis 20b.6. Psalms 2:11.7. Talmud, Berachos 30b.8. Midrash Tehillim 1.

9. Chronicles I 17:21.10. Talmud, Berachos 6a.


quotesreflects His deep desire to be onewith us, in keeping with the verse,11

“I am my beloved’s and my belovedis mine.”12

Once a person puts on Tefillin, thestatus of his physical body is forev-er changed.13

Tefillin are strapped to the body asa precious jewel is held near tooneself.14

Moshe (Moses) was shown the knotof G-d’s Tefillin.15 This means thatMoshe was shown (as a visualimage the procedure and methodof) how to put on Tefillin.16

When one has committed negativeacts which should (by the spirituallaws of cause and effect) result innegative consequences, the mitz-vah of Tefillin can protect him, and

not allow such forces to attachthemselves to him.17

When our forefather Yaakov (Jacob)was wrestling with the angelic spir-it of Esav (Esau), and the angelbecame aware of Yaakov’s Tefillin,he became afraid and backed off.18

One who puts on Tefillin, wearstzitzit, reads the Shema, and prays,is guaranteed a portion in theWorld to Come; lives a long life; allhis untoward actions will be forgiv-en; and he will be protected fromall cleansing punishment in theafterlife.19

All destructive forces dispersebefore a person who is crownedwith Tefillin, and lack the strengthto approach him.20

Tefillin, like the Torah, is the sword

that protects the Jew from allharm. Just as the Torah is dividedinto written and oral components,so too there are the head Tefillin,corresponding to the writtendimension of the Torah, and thehand Tefillin, which are analogousto its oral aspect.21

One who leaves home wrapped ina tallis, with Tefillin upon his headand on his arm — the Divine pres-ence rests upon his head, and twoangels come to accompany him,one to his right and one to hisleft.22

If one is careful in putting onTefillin each day, it is as if he hasfulfilled all six hundred and thir-teen mitzvot. 23

A person who walks about holdingsomething precious in his hands is

11. Song of Songs 6:3.12. Commentary of Maharsha to

Berachos loc. cit.13. See Talmud, Rosh Hashanah 17a.

14. Commentary of Rashba toBerachos loc. cit.

15. Talmud, Menachos 35b.16. Commentary of Rav Hai Gaon to

Menachos, loc. cit.17. Zohar, Tikkunim.18. Meam Loez, Ekev.19. Tur, Orach Chaim 37.

20. Reishis Chochmah.21. Haamek Davar, Bo.22. Zohar III:301a.23. Reishis Chochmah.

constantly watchful and afraid ofbeing robbed; however, one whowears Tefillin has nothing to fear, asthe seal of the King is upon him.24

The holiness of Tefillin is magnifi-cent, for a person wearing Tefillin isawakened to humility and awe ofG-d. He will not be persuadedtoward callousness or to idle talk.His mind will not drift to negativethoughts, but rather his heart willbe oriented toward words of truthand righteousness.25

When one is garbed in tallis andTefillin, a heavenly voice rings out,“Give honor to the one who has theimage of the King upon his head.” 26

“The entire Torah is likened toTefillin.”27 “Tefillin encompassesboth the value of a positive com-mandment and the value of a neg-ative commandment. The aim of

the positive is to draw down Divinelight into our actions, and the pur-pose of the negative is to allow foran elevation of even the dense lev-els of the seemingly unholy. Whenwe proactively put on Tefillin,doing the positive mitzvah of plac-ing the hand Tefillin on the weak-est arm (a man’s weakest side, usu-ally the left, symbolizes negativity),and placing the head Tefillin open-ly on the head for all to see, we ele-vate even the ‘left’ and the ‘outside’to G-d.”

—The Rebbe28

The Seryl & Charles Kushner International Tefillin Bank

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24. Midrash. Akeidas Yitzchak 90.25. Rambam, Laws of Tefillin 4:25.26. Meam Loez, Ekev.

27. Talmud, Kedushin 35a.28. The Rebbe. Likutei Sichos 5.

On a wing and a prayer

Under the heel of the ruthlessRoman Empire, the wearing ofTefillin was banned on pain ofdeath. Rabbi Elisha, a leader inancient Israel, ignored the threat,even wearing them in the streetas was done in that age.

Turning a corner, he suddenlycame face-to-face with a Romansoldier, who cried, “Halt! Whatdo you wear upon your head?”The rabbi spun and fled, whisk-ing the Tefillin from his head andconcealing them in his hands.

The soldier soon caught him.“What is in your hands?” hebarked. “Bird’s wings,” repliedthe rabbi. “Show me!” Prayingsilently, the rabbi turned hishands out... to reveal bird’swings. The soldier stalked off,disappointed, as the rabbi thrusthis hands to heaven in gratefulprayer.

(Talmud Shabbas 130a)

a story


“You shall love G-d, your G-d, with allyour heart, with all your soul, andwith all your might. These words,which I command you today, shall beupon your heart… Bind them as an ‘os’– a sign – upon your hand, and theyshall be for ‘totofos’ – a reminder –between your eyes.” (Deuteronomy 6:5–8)

TEFILLIN–DERIVATION OF ASACRED WORDThe term “Tefillin,” the classical wordfor the “signs” bound on hand andhead, is often mistranslated as “phy-lacteries,” inferring that they areprimitive amulets. To the contrary,Tefillin serve to bond and dedicatemind, heart, and deeds to G-d.

Hence, the word Tefillin is likelyderived from the Hebrew pelili, “indi-cation,” for the Tefillin indicate a pres-ence of the Divine as they rest uponus. Likewise, Tefillin is related to theHebrew tofel, connection, a onenessbetween the Divine and Man.

Notice, too, that the word Tefillinresembles the word tefillah, prayer.The shared root reflects their mutualpurpose in connecting with G-d. Infact, Tefillin may be worn the entireday, but customarily for hundreds ofyears one dons Tefillin primarily dur-ing the morning prayers.

CREATION– THE SUPREME ACT OFGOD’S LOVE Of the ways in which the Torahdescribes our relationship with theCreator, among the most exalted isthe intimacy of bride and groom.

G-d is ultimate, seamless, Oneness –the perfect state of being. He lacksnothing. Yet, from on high, Hecraves a relationship with an “other,”a being outside His Oneness, aCreation that will appreciate a worldof finite perceptions: time and spaceand matter and bodies.

As G-d brings forth Creation, He hasperformed the greatest act of love –ex

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Tefillin explored


He is the Groom supreme. Creationis His bride. They are connectedthrough a vast contraction and con-cealment of His infinite light.

This is the foundation of Creation;G-d’s love and His desire to give tothe finite creatures who can receiveHis love. Without the infinite G-d’sdesire to contract and conceal Hislight, the material of Creationwould never have come to be, for itwould have been superfluous.

DIVINE LOVE—STEPPING BACKAND GIVING THE FINITE WORLDITS SPACEThe greatest act of love is to standback, allowing an “other” to havespace. G-d did and does exactlythis, contracting His infinite lightto allow for the Creation and exist -ence of a finite world.

We are created beings. When wediscover G-d’s light and Onenesshidden in Creation, we find our

own “Creation” of love.Recognizing this concealmentachieves the purpose of Creation.We attain it on our own. It is notmerely “shameful bread,” that is, arevelation that is offered to us, buta state of consciousness (“bread”)that we have earned.

TEFILLIN—A SYMBOL OF GOD’SSUPREME ACT OF LOVEG-d’s love is infinite, unconditionaland boundless – no yesterday,today, or tomorrow; nothing growsold, including His love. We, asfinite beings, need constantly to bereminded of this love. In our worldof time and space, if we do not

work on relationships, continuous-ly renewing them, they becomestale, boring, and something of thepast. Relationships that begin withgreat passion will fade if not rekin-dled.

Thus, we put on Tefillin, taking thewords, “You shall love your G-d…and bind[ing] them as a sign on[our] hand.” In this way, we loving-ly bind ourselves anew each day toour Beloved, so that even from ourtime-bound perspective our rela-tionship is reinvigorated as a livingtruth in that moment. Indeed, wetie this sign on our “weaker hand”expressing a commitment that per-meates our entire being andactions, even those parts of selfthat seem lacking of spiritualstrength and resolve.

TEFILLIN—SACRED SYMBOLISMIN ITS BINDINGWhen we bind the hand Tefillin, wewrap the strap twice around the

Tefillin explored

This is the foundation ofCreation; G-d’s love andHis desire to give to thefinite creatures who canreceive His love...


Tefillin exploredbiceps, and then around the armseven times. These seven windingsare a reminder of the seven timesthe bride encircles her groom andthe seven blessings offered to thebride and groom under the chup-pah, the marriage canopy.

Finally, the strap of the handTefillin is wrapped three timesaround the middle finger, resem-bling a ring of threefold perma-nence.

Having bound ourselves symboli-cally to G-d in love and commit-ment, we gently place a crownupon our heads – the head Tefillin.Situated atop the skull over thebrain, the head Tefillin represents a“space” beyond mind and beforeCreation – the loftiest cosmicdesire, the most expansive purposeof all Creation. This is the Divinedesire to create a world in which G-dliness should become manifest.

TEFILLIN—THE NAME OF G-D ISCALLED UPON YOU “’All the people of the world shallsee that the name of G-d is calledupon you’ (Deut. 28:10). This refersto the Tefillin of the head.”— Talmud, Berachos 6a.

The name of G-d is called upon usas we wear the Tefillin.

One particularly exalted name ofG-d is Shaddai, comprised of thethree Hebrew letters shin, dalet,and yud. Shaddai is derived fromdai, “enough.” The Midrash relatesthat as G-d created the universe, itexpanded toward perfection – untilHe declared, “Enough! Stop!” God’sintent, thus, was not that He cre-ates perfection but that we whoare “imperfect” should perpetuallystrive toward creating perfection,an endless task always in a state ofbecoming.

This is the essence of G-d’s love forus: By creating us imperfect, G-dallows finite beings to imitate Him,the ultimate Source of perfection,and create perfection in our ownmodest way. When we do, weappreciate what we earn. Thereward is the pleasure we receive,that of being “creators,” not merely“recipients.”

G-d’s cry of “Dai!” (“Enough!”) atthe critical moment of creation,ordaining us as His partners inbringing on the world’s perfection,becomes an expression of lovethrough our Tefillin. Our Tefillinspell out the holy name Shaddai,shin, dalet, and yud: shin on thebayis (box) of the head Tefillin,dalet as the knot of the headTefillin, and yud as the knot of thehand Tefillin.

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TEFILLIN—A DEEPER SIGNIFI-CANCE OF THE BOXESEach of the Tefillin is a bayis (pl.,batim), a box or house. Within thebox resides the parchment, andupon the parchment is/are inscribedfour chapters from the Torah.

The head Tefillin is comprised offour separate compartments con-taining four individual scrolls, eachinscribed with its chapter. The handTefillin has one compartment con-taining all four chapters on onescroll. Straps hang from the boxes,one which encircle the head and theother that is bound to the arm.

The tangible Tefillin also infer theirspiritual realm. The box houses theparchment. The parchment, in turn,surrounds the black ink of the holyletters.

Hence, the Tefillin are three levels“deep.” The outer two levels aremakkifim, surrounding forces. The

outermost container, the bayis is amakkif ha-rochok – a distant sur-rounding, as a home surrounds theperson dwelling therein. The parch-ment encompassing the letters isalso a makkif, a surrounding force,albeit a makkif ha-korov – an inti-mate surrounding in close proximityto the letters, like “clothes” that garbthe wearer. The actual script isTorah, itself. It is Divine intellect,internal truth, a penimi, an inner-most reality.

The Ten SefirosThe ten sefiros, the emanationsthrough which Divine energy flowsinto the world, emerge in order: thethree levels of intellect and theseven emotional attributes.Chochmah (wisdom or intuition),binah (understanding or cognition),and daas (knowledge or awareness)are collectively called mochin (mind)or seichel (intellect). These generatethe seven emotions: chesed (kind-

kabbalistic insights


ness), gevurah (restraint), tiferes(harmony), netzach (ambition), hod(devotion), yesod (connection), andmalchus (receptiveness).)

TEFILLIN—A SYMBOL OF THEDIVINE EMANATIONSThe bayis (“house”) of the headTefillin symbolizes the most tran-scendent makkif (“surroundingforce”) – the loftiest, yet most pen-etrating desire. It crowns and sur-rounds the head. It represents thedesire and purpose of Creation.

From it, a flow descends into theparchment, and then into the writ-ten word, the Divine intelligence ofthe Torah. It is dyed black, becauseit represents the “darkest” level,beyond “comprehension,” which iscalled the space for “the light ofdarkness.”

This bayis contains chapters ofTorah that represent intellect(chochmah, binah, and daas). These

instruct and guide us on how tolive individual lives and pursue col-lective purpose.

THE SIGNIFICANCE OF THE TWO“SHIN’S”On each side of the head Tefillin isinscribed the letter shin, one withthree arms and the other with four.The shin alludes to seichel, intellect,and its three arms representchochmah, binah, and daas: First, athought comes to mind (chochmah).Then, with the faculty of cognition(binah), we comprehend and deci-pher the thought. Finally, we use

our knowledge (daas) to implementour understanding.

Daas affords us the ability to makechoices. It ensures that whateverwe understand does not remainpurely intellectual. Rather, it influ-ences our emotions and informsour behavior. Since choice emergesfrom daas, it is divided into a right-sided quality, chesed (love and giv-ing), and a left-sided one, gevurah(strength and restraint).

Being that choices occur in daas,and daas itself can be subdividedinto a right-side or left-side quality,thus the three levels withinmochin are actually four, hence,the head Tefillin also bears a four-pronged shin and four divisionswithin its bayis.

Emotional Universe The lower seven emotional emana-tions, symbolized in the sevenwindings of the arm Tefillin, enable


“We put on Tefillin withthe intention to drawdown our purpose andthe revelation of themochin into our reality...”


Creation to occur. Indeed, theseven-day cycle of Creation reflectsthe seven emanations, each dayrepresenting another sefirah.

So we typically live out our days.Reality is primarily based on emo-tion, bringing people to live reac-tively, manifested through theiremotional composition.

THE SIGNIFICANCE OF TEFILLINAT AGE THIRTEENAs one reaches the age of thirteen,his mind has presumably devel-oped sufficiently to grasp the senseof his life’s purpose. Thus, his pow-ers of intellect are transformedinto reality through emotions,

until the truth of this higherrevealed reality infuses his way ofbeing and acting.

TEFILLIN—DRAWING THE INTEL-LECTUAL EMANATIONS INTOOUR REALITYRarely does one find a life drivensolely by clarity of thought. InKabbalistic terms, this is becausekesser, Divine intellect, and mochin,the collective intellect ofchochmah, binah, and daas, tran-scend the world. Ones earthly pur-pose and the means of attaining it,thus, are not apparent; they needto be revealed. The act and inten-tion of putting on Tefillin is to

draw down kesser and mochin intoour selves, until the truth of thishigher revealed reality infuses ourway of being and acting.

From the boxes and the scroll con-tained within – flow the straps,first surrounding our heads, thentied in a knot the shape of a daletfor the word daas, and from thereality of daas flow the two straps:one to the right and one to theleft, representing the general flowof the emotional attributes ofchesed (love and giving) to theright-side, and gevurah (strengthand restraint) on the left. Thus theright strap hangs lower then theleft, for we wish to draw downmore chesed then gevurah. In truth,chesed and gevurah emanate fromthe same “space,” the transcenden-tal knot interweaving both theseelements, rooted in the deepestplace of kesser, the “black,” thelevel beyond comprehension whichis called the space for “the light of


As one reaches the age of thirteen... his powers ofintellect are transformed into reality through emotions,until the truth of this higher revealed reality infuseshis way of being and acting.


kabbalistic insightsdarkness.” Nevertheless, we seek todraw chesed into dominant revela-tion.

In daas is the key to our emotions,so that they open and flow in thegeneral direction of either right orleft, giving or restraining, opennessor confinement. The straps repre-sent a flow “downward,” andthough their “source” (made ofleather) is the same as the parch-ment – the makif beyond lettersand comprehension – they mustbe colored with the “darkness” ofblack dye, reflecting a descentbelow. They represent the highestlevel of kesser (the “black”) project-ed into the lowest and densest ofvessels.

Before one may draw upon thistranscendent level of kesser andmochin, he needs ensure that hisown vessels are prepared to absorbtheir flow. If he draws down kesserand mochin, and the vessels are

unfitting, he will shatter the ves-sels. This is why, before one donsthe head Tefillin, he wraps thehand Tefillin.

HAND TEFILLIN—THE DIVINEEMANATIONS UNITEWhile the bayis of the head Tefillinrepresents kesser (Divine intellect),the bayis of the hand Tefillin signi-fies malchus (kingship; receptive-ness). Malchus is the recipient of allnine other Divine emanations.

Hence, the nine levels originate “onhigh” by being housed in separatecompartments of the head Tefillin.As they arrive at the recipient, sym-bolized by the hand Tefillin, emana-tions have come to be so unitedthat they all reside together in asingle dwelling.

The hand Tefillin in itself is testa-ment to all of the Divine emana-tions: the bayis and two windingson the biceps corresponding to the

three levels of intellect; sevenwindings on the forearm alignedwith the seven emotions; threetimes around the middle finger,reflecting the world of doing andaction.

As the hand Tefillin is properlybound, it metaphysically bindsones reality in total dedication.Then, the head Tefillin draws amore profound measure of mochinfrom a world of perfect unity,ensuring a wonderful alignmentamong our deepest levels of soul,mind, emotions, and actions.

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Begin by standing up androlling up your left sleeve, so

that the Tefillin can be placed direct-ly on the arm. (If you are left-hand-ed, roll up your right sleeve instead.)

Place the Tefillin bag on thetable, and take out the hand

Tefillin from the bag with your righthand. (If you wrapped and replaced theTefillin in their bag in the manner explainedbelow, then the hand Tefillin will be on theleft side of the bag.)

Remove the Tefillin from itsprotective case (3), but leave in

place the inner casing that has around hole in its top. (This inner cas-ing protects the corners of the Tefillinfrom being worn away.)

Holding the Tefillin with yourright hand, with the ma’abarta

(the opening through which thestrap passes) towards you, place yourleft hand (or your right hand, if youare left-handed) through the loop(4a), and place the box of the Tefillinon the biceps, adjusted so it restsdirectly against the heart (4b):

how-to put on Tefillin

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3Fig. 3

Fig. 4a

Fig. 4b


Before tightening the strap,recite the blessing:

(Transliteration) Baruch Atah Ado-nayE-loheinu Melech Ha’olam, AsherKidshanu Bemitzvosav VetzivanuLehaniach Tefillin.

K¤l�n Epi�d÷-� ‡ii d�Y� KExA

‡ei�zŸe§v�n§A Ep�y�C�w x�y�� ‡mlŸer�d .oi¦l¦t�Y �gip�d§l EpE¦v�e

(Translation) Blessed are You, L-rd ourG-d, King of the universe, who hassanctified us with His command-ments, and commanded us to put onTefillin.

While putting on the Tefillin,remain focused – don’t talk or

even gesture. Meditate on bindingyour mind, heart, and actions to G-d.

Now tighten the strap, beingcareful that the knot remains

in contact with the box. Continuewith two more windings aroundthe biceps, each over the arm (away

from the body) (7a) and then backunderneath. These two windings willgo over the ma’abarta, the extendedbase of the hand Tefillin (7b):

Continue wrapping the strapin the same direction, seven

more times around your arm, asfollows: First a half turn (8a), thentwo full turns (8b), then anotherfour turns (8c – separated from theprevious turns by a wider space),and finally another half turn (8d).

Now wrap the strap one timearound your palm, leaving the

remainder loose for now (9).

Take the head Tefillin fromthe bag with your right hand,

and remove its protective case 10).

Place the head Tefillin rightabove your forehead (11a),

centering the box so that it lies at apoint that is directly between the

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7a

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eyes (11b). Be sure that the loweredge of the box does not fall belowthe place of the hair roots (12b). (Ifyour hairline is receding, place thelower edge of the box along yourformer hairline.)

While fastening the headTefillin, ensure that the back

knot rests at the base of the skull,just above the neck (12a).

If, for any reason, an interruptionwas made between the blessing onthe hand Tefillin and putting onthe head Tefillin, the followingblessing should be recited; other-wise continue with step #13.

(Transliteration) Baruch Atah Ado-nayE-loheinu Melech Ha’olam AsherKidshanu Bemitzvosav Vetzivanu AlMitzvas Tefillin.

K¤l�n Epi�d÷-� ‡ii d�Y� KExA

‡ei�zŸe§v�n§A Ep�y�C�w x�y�� ‡mlŸer�d .oi¦li¦t�Y z�e§v�n l©r EpE¦v�e

(Translation) Blessed are You, L-rdour G-d, King of the universe, whohas sanctified us with His com-mandments, and commanded usconcerning the mitzvah of Tefillin.

Now take the remainingstrap of the hand Tefillin in

your right hand, and wrap it threetimes around your middle finger.Begin with one turn around thelower base (phalanx), then one justabove the first joint (the middlephalanx) (13a), then once againaround the base (13b). If there isany length left over, wrap it aroundyour palm and tuck in the tail end.

The Seryl & Charles Kushner International Tefillin Bank

how-to

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1312

Fig. 11a

Fig. 11b

Fig. 12a Fig. 12b

Fig. 13a

Fig. 13b


storyThroughout the process of don-ning the Tefillin, make sure that

the straps (of both the hand and headTefillin) are black side out.

BASIC INTENTION WHILE PUTTING ON TEFILLINWhen a person puts on Tefillin, heshould have in mind that the Holy One,blessed be He, commanded us to writethe four portions of Torah, placed withinthe Tefillin, which speak of the unity ofHis name and of the exodus out ofEgypt. We will thus remember the mira-cles and wonders He did for us, whichdisplay His unity and His ability to ruleand to do as He wills above and below.He has commanded us to place theTefillin on the arm near the heart, andon the head above the brain, so that wesubmit our soul, which is one with themind, as well as the desires andthoughts of our heart, to His service. Byputting on the Tefillin, we will be mind-ful of the Creator and thus curb our per-sonal, ego-based pleasures.

14They asked him how old he was, buthe could not answer. His regularsclaimed he had been attending tothis inn since their fathers were chil-dren – and even then he was not ayoung man.

So the two holy brothers, Zusia andElimelech, sat at a table to rest. Then,without warning, Zusia’s hand camedown on the table with full force.

“You know, my brother Elimelech, Ishould be ashamed of myself. I’vegone so many years without everonce checking the scrolls inside myTefillin!”

Elimelech winked. Then he roared,“How could you do such a thing?How do you know that they arekosher at all?”

Reb Zusia hung his head and sobbedwhile his brother drove on in histirade. The ancient innkeeper stoodby and listened. Eventually, he gath-ered the fortitude to speak

“Esteemed rabbis, I have also neverchecked my Tefillin – not even once.Perhaps while you are checking yourown, please could you check mine aswell.”

This was what Zusia had been wait-ing for. He immediately took theinnkeeper’s Tefillin, cut the thread ofcalf’s sinew that held the boxestogether and pried them open.

“Empty,” he pronounced.

The innkeeper grabbed the openedencasements to see for himself. Noscrolls, not even a trace of scrolls. Hehad spent seventy years on this earthand never once fulfilled the preciousmitzvah of Tefillin.

Tears rolled down his cheeks. “Allthese years of sorrow and loneli-ness,” he sobbed, “only so I shouldnot depart this world without thismitzvah.”

“Go immerse in the river,” Elimelechtold his holy brother, “and then writescrolls of such mystic power thatthey may make up for all the yearslost.”

The innkeeper wore those Tefillinmaybe once, maybe twice. Shortlyafter, he departed this world inpeace.

From Chassidic Talesby Rabbi S.Y. Zevin

a story The Ancient Innkeeper


Today, in general, the Tefillin areworn during the morning prayers.Nevertheless, the wearing of Tefillin isa mitzvah all its own, which standsindependent of the prayer service.Thus, even if one is unable to recitethe entire morning prayers whilewearing Tefillin, he should at least tryto recite the Shema, the essentialprayer declaring G-d’s unity, whichalso includes the command to don theTefillin.

Order of Saying the Shema

Before saying words of Torahfor the first time each day,

recite the following blessing:

(Transliteration) Baruch Atah Ado-nayE-loheinu Melech Ha’olam AsherBachar Banu Mikol Ha’amimVenasan Lanu Es Toraso. Baruch AtahAdo-nay Nosein HaTorah.

‡mlŸer�d K¤l�n Epi�d÷-� ‡ii d�Y� KExAo©zp�e mi n©r�d lM n Ep�A x©gA x�y��

‡ii d�Y� KExA ‡ezxŸeY z�` Ep¨l :d¨xŸeYd o�zŸep

(Translation) Blessed are You, L-rd ourG-d, King of the universe, who haschosen us from among all thenations, and given us His Torah.Blessed are You, L-rd, who gives theTorah.

In preparation for prayer, it iscustomary to make the follow-

ing declaration:

(Transliteration) Hareini Mekabel AlaiMitzvas Asei Shel Ve’ahavtaLerei’achah Kamocha.

l�W d�U£r z�e§v�n i©lr l¥A�w�n ipi�x d:LFnM L£r�x§l �Y§a�d� �e

(Translation) I hereby accept uponmyself the positive Mitzvah, “To loveyour neighbor as yourself.”th

e sh

ema

12

the shema


The Shema should be recitedaloud with intention and con-

centration, without interruption,and in a manner that you under-stand. Now say the Shema:

Shema Yisroel:(Transliteration) Shema YisroelAdo-nay E-loheinu Ado-nayEchad.

Boruch Shem Kevod MalchusoLe’olam Va’ed.

V’ahavta es Ado-nai E-lohecha, bechollevavcha, uvechol nafshecha, uvecholme’odecha. Vehayu hadevarimha’eileh, asher anochi metzavchahayom, al levavecha. Veshinantamlevanecha vedibarta bam, beshivtechabeveisecha uvelech’techa vaderech,uveshoch’becha uvkumecha.Ukeshartam le’os al yadecha (whensaying these words, gently touch your handTefillin and kiss your hand), vehayu letotafosbein einecha (when saying these words,gently touch your head Tefillin and kiss yourhand). Uchsavtam al mezuzos beisecha,uvishe’arecha.

(Translation) Hear, 0 Israel, the L-rd is our G-d, the L-rd isOne.Blessed be the name of the glory ofHis kingdom forever and ever.

You shall love the L-rd, your G-d,with all your heart, with all yoursoul, and with all your might.These words, which I commandyou today, shall be upon yourheart. Teach them thoroughly to

your children, and speak of themwhen you sit in your house andwhen you walk on the road, whenyou lie down and when you rise.Bind them as a sign upon yourhand (when saying these words, gently

touch your hand Tefillin and kiss your hand),and they shall be for a reminderbetween your eyes (when saying thesewords, gently touch your head Tefillin andkiss your hand). Write them upon thedoorposts of your house and uponyour gates.

the shema

:c«�g� | i�i Epi«�d÷-� i�i l«� �x�Ui r�n�W:c«¤re m«lFr§l F«zEk§l�n cFa§M m�W KEx«A

«L�W§t�pÎl«k§*aE «L*§aa§lÎlk§A Li«�d÷-� i�i z� «�Y§a�d� �e x�W d¤N«� �d mi«�xa*�C�d E«i�d�e :L«�cŸ �nÎl«k§*aE

«�Y�x©A�c�e Li«�pa§l m«�Y�p�P�W�e :L«¤aa§lÎl©r mF«I�d «L*�E©v�n i«¦kŸp� «L*§A§k�W*§aE K�x«�C©a L�Y§k¤l§*aE L«�zi¥a§A «L�Y§a�W§A mA

oi¥A z«Ÿt�hŸh§l E«i�d�e L«�ciÎl©r zF §l m«�Y�x�W �*wE :L«�nEw§*aE :Li«�xr �*W¦aE L«�zi¥A z«Ff�f�nÎl©r m«�Y§a�z§*kE :Li«�pi¥r

3

Vehaya:(Transliteration) Vehaya im shamo’atishme’u el mitzvosai, asher anochimetzaveh es’chem hayom, le’ahavahes Ado-nai E-lo-heichem ule’ovdo,bechol levavchem uvecholnafshechem. Venasati m’tarartzechem be’ito yoreh umalkosh,

ve’asafta deganecha, vesirosh’chavyitz’harecha. Venasati eisevbesadcha livhemtecha, ve’achaltavesavata. Hishamru lachem penyifteh l’vavchem, vesartemva’avaditem elohim acheirimvehishtachavisem lahem. Vecharahaf Ado-nai bachem, ve’atzar es

hashamayim velo yihiyeh matarvehadamah lo sitein es yevulah,va’avaditem meheirah me’alha’aretz hatovah asher Ado-nainosein lachem. Vesamtem es devaraieileh al l’vavechem ve’alnafshechem, ukeshartam osam le’osal yed’chem (when saying these words,gently touch your hand Tefillin and kiss yourhand), vehayu letotafos beineineichem (when saying these words,gently touch your head Tefillin and kiss yourhand). Velimaditem osam esbeneichem ledaber bam, beshivtechabeveisecha uvelechtecha vaderechuveshochbecha uvekumecha.Uchesavtam al mezuzos beisechauvishe’arecha. Lema’an yirbuyemeichem vimei veneichem alha’adamah asher nishba Ado-naila’avoseichem laseis lahem, kimeihashamayim al ha’aretz.

(Translation) This is what will be, ifyou will diligently obey My com-mandments which I enjoin uponyou this day, to love the L-rd your


m¤k�z�` d�E©v�n i¦kŸp�` x�W ` i�zF§v�n l�` Er�n�W�Y ©rŸn�W m�` di�d�elk§aE m¤k§a©a§l lk§A Fc§ar§lE m¤ki�d«÷�` i�i z�` dä d� §l mFI�dL�pb�c �Y§t�q«� �e WFw§l�nE d�xFi FY¦r§A m¤k§v�x�` x«�h�n i�Y�z«p�e .m¤k�W§t�p.�Y§r«ä�U�e �Y§l©k«� �e L�Y�n�d§a¦l L�c«�U§A a�U¥r i�Y�z«p�e .L«�x�d§vi�e L�W«xi�z�emi�d÷�` m�Y�c©a£r�e m�Y�x�q�e m¤k§a©a§l d�Y§ti o¤R m¤k¨l Ex�n«�W�dx©v¨r�e m¤kÄ i�i s�` d�x�g�e .m�d¨l m�zie g�Y�W�d�e mi�x�g `D¨lEa�i z�` o�Y�z `÷ d�n�c �d�e x�h�n d�i�di `÷�e mi�n�W�d z�`m�Y�n�U�e :m¤kl o�zŸp i�i x�W ` daŸH�d u�x� �d l©r�n d�x�d�n m�Y�c©a �ezF §l m�zŸ` m�Y�x�W�wE m¤k�W§t�p l©r�e m¤k§a©a§l l©r d¤N�` i�xä�C z�` z�` m�zŸ` m�Y�c�O¦l�e :m¤ki�pi¥r oi¥A zŸt�hFh§l Ei�d�e m¤k�c�i l©rL§A§k�W§aE K�x�C©a L�Y§k¤l§aE L�zi¥a§A L�Y§a�W§A mÄ x¥A�c§l m¤ki�p§AEA�xi o©r�n§l :Li«�x¨r�W¦aE L�zi¥A zFfEf�n l©r m�Y§a�z§kE :L«�nEw§aEz�z¨l m¤ki�z«Ÿa ©l i�i r©A�Wp x�W ` d�n�c «�d l©r m¤ki�p§a i�nie m¤ki�n�i

:u�x«� �d l©r mi�n�W�d i�ni¦M m�d¨l

the shema: vehaya

G-d and to serve Him with all yourheart and with all your soul: I willgive rain for your land at the prop-er time, the early rain and the laterain, and you will gather in yourgrain, your wine, and your oil; I willgive grass in your fields for yourcattle, and you will eat and besated. Take care lest your heart belured away, and you turn astrayand worship alien gods and bowdown to them; for then the L-rd’swrath will flare up against you, andHe will close the heavens so thatthere will be no rain and the earthwill not yield its produce, and youwill swiftly perish from the goodland which the L-rd gives you.Therefore, place these words ofMine upon your heart and uponyour soul; bind them for a sign onyour hand (when saying these words, gen-tly touch your hand Tefillin and kiss yourhand), and they shall be for areminder between your eyes (whensaying these words, gently touch your headTefillin and kiss your hand); teach them

to your children, to speak of themwhen you sit in your house, whenyou walk on the road, when you liedown and when you rise; and writethem on the doorposts of yourhouse and on your gates — so thatyour days and the days of your chil-dren may be prolonged on the landwhich the L-rd swore to yourfathers to give to them, for as longas the heavens are above the earth.

Va’yomer:(Transliteration) Va’yomer Ado-nai elMoshe leimor. Daber el benei Yisroel

ve’amarta aleihem ve’asu lahemtzitzis al kanfei vigdeihemledorosam, venasnu al tzitzishakanaf pesil techeiles. Vehayalachem letzitzis, ure’isem oso,uzechartem es kol mitzvos Ado-naiva’asisem osam, velo sasuru achareilevavechem ve’acharei eineichemasher atem zonim achareihem.Lema’an tizkeru ve’asisem es kolmitzvosai, viheyisem kedoshim le’ -loheichem. Ani Ado-nai E’lohechem,asher hotzeisi es’chem mei’eretzmitzrayim lihiyos lachem le’lohim,Ani Ado-nai E-loheichem. Emes.


the shema: va’yomer

�Y�x�n«� �e l� �x�Ui i�p§A l�` x¥A�C :x«Ÿn ¥N d�WŸn l�` i�i x�n ŸI�eEp�z«p�e m�zŸx«Ÿc§l m�di�c�b¦a i¥t�p©M l©r z¦vi¦v m�d¨l EUr�e :m�d¥l `FzŸ` m�zi� �xE z¦vi¦v§l m¤kl di�d�e .z¤l«¥k�Y li�z§R sp¨M�d z¦vi¦v l©ri�x g«�` ExEz�z `÷�e m�zŸ` m�zi�U£r«�e i�i zF§v�n lM z�` m�Y�x©k�fEEx§M�f�Y o©r�n§l :m«�di�x g�` mipŸf m�Y�` x�W ` m¤ki�pi¥r i�x g«� �e m¤k§a©a§li�i ip ` :m«¤ki�d«÷ ¥l mi�yŸc�w m�zii�de i�zF§v�n lM z�` m�zi�U£r�em¤kl zFi�d¦l mi�x§v�n u�x� �n m¤k�z�` i�z ¥vFd x�W ` m¤ki�d«÷�`

z�n�` :m¤ki�d÷�` i�i ip ` mi�d÷`¥l

(Translation) The L-rd spoke toMoses, saying: Speak to the chil-dren of Israel and tell them tomake for themselves fringes on thecorners of their garments through-out their generations, and to attacha thread of blue on the fringe ofeach corner. They shall be to you astzitzis. You shall look upon themand remember all the command-ments of the L-rd and fulfill them,and not follow after your heart andafter your eyes by which you goastray, so that you may rememberand fulfill all My commandments,and be holy to your G-d. I am theL-rd your G-d who brought you outof the land of Egypt to be your G-d;I, the L-rd, am your G-d. True.

Before removing the Tefillin,many have the custom to

recite the following verse:

(Transliteration) Ach tzadikim yodulishemecha yeishvu yesharim espanecha.

Ea�W�i L�n�W¦l EcFi mi�wi�C©v K�:Li«�pRÎz� mi�x�W�i

(Translation) Indeed, the righteouswill extol Your Name; the uprightwill dwell in Your presence.

Removing andReplacing the Tefillin:

After you have finished theprayers, unwrap the Tefillin,

reversing the order in which youwrapped them. First, in a standingposition, unwind the strap fromaround the middle finger (1), andrewind it around the palm.

Remove the head Tefillin withyour left hand (if you are left-

handed, with your right hand).

Put the head Tefillin in itsproctective case, and wrap the

straps around the case.

It is customary to put the headTefillin in the right side of the

Tefillin bag (regardless of whetheryou are left- or right-handed).

Unwind the strap from aroundthe arm, starting from the

hand and working your way up thearm. Then gently take off the handTefillin.


removing & replacing your Tefillin

4

1

3

4

2

5

Fig. 1


Put the hand Tefillin in its pro-tective case (2), and wrap the

straps around the case.

Put the hand Tefillin on theleft side of the bag.

It is essential that the Tefillin strapsremain black. Thus, when wrappingthe Tefillin (or when putting them on),be sure not to pull too tightly on thestraps, so as not to stretch the leatherand chip its paint.

Tefillin Upkeep1. Storing your TefillinWhen not in use, Tefillin should beplaced in their properly fitting pro-tective cases, and then placed with-in a bag reserved only for them.

Tefillin are dedicated for holy pur-poses, and should be treated withparticular honor. Thus it is inap-propriate to bring Tefillin into arestroom.

In a public place in which you areafraid that the Tefillin will be stolenor tampered with if they are leftalone (e.g., an airport where thereis no safe place to place yourTefillin bag), you may enter a mod-ern lavatory facility (in which thewaste is flushed away) while carry-ing Tefillin. The Tefillin bag shouldbe within another bag, or coveredwith your jacket, coat, or anothergarment, so that the Tefillin bagitself is covered.

Since Tefillin are made of leather,and since they must retain theirblack color, they should not beexposed to climatic extremes,whether of heat, cold, or moisture.

2. Checking your TefillinIt is best to have your Tefillinchecked periodically — at leastonce every four years, and if possi-ble, once a year. Traditionally, thisis done during the month of Elul(September), preceding the HighHolidays.

If you begin to notice any round-ing on the corners of the boxes ofyour Tefillin, or paint chipping (par-ticularly on the straps), have themchecked.

The laws of Tefillin are detailed andcomplex, so it is imperative thatTefillin be checked by a qualifiedprofessional sofer (scribe) to ensurethat they are kosher for use.

Tefillin upkeep

6

7

Fig. 2


The Laws of TefillinThe obligation to put on Tefillinbegins at bar mitzvah, when a

boy reaches thirteen years of age.Customarily, a boy begins putting onTefillin two months before his barmitzvah, initially without the blessingand later, as he gets more familiarwith wearing them, with a blessing.

Tefillin are worn every weekday— preferably in the morning,

ideally during the morning prayers.However, if for some reason one didnot put on Tefillin in the morning,he may put them on and recite theblessing until sunset.

On Shabbos and Yom Tov (theFestivals), and according to

most customs, the Intermediate daysof Sukkos and of Passover, Tefillin arenot worn.

On Chanukah and Purim, Tefillinare worn.

On Tisha Be’Av (the ninth dayof the month of Av, the day

when we mourn the destruction ofthe Holy Temple), Tefillin are notworn in the morning. Instead, oneshould put on his Tefillin for theafternoon Minchah prayer service.

When a tallis (prayer shawl) isworn during prayers, one

should first wrap himself in the tallisand then put on the Tefillin. At theconclusion of the prayers, we reversethe order, first removing the Tefillinand then taking off the tallis.

One’s body should be cleanwhen wearing Tefillin. Before

putting them on, be sure that youdo not need to use the restroom.

If, while wearing Tefillin, youneed to remove them to use

the restroom, when putting them onagain, the blessing is recited again.If, however, you removed them forany other reason, when putting la

ws

laws

1

2

3

4

5

6

7

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laws & faq’sthem on again the blessing is notrecited, unless two to three hourshave elapsed.

When wearing Tefillin, oneshould not sit down to eat a

meal. Though it is technically permis-sible to have a quick drink or lightsnack while wearing Tefillin, in ourtimes — in which Tefillin are wornonly for a short period each day — itis best not to unless necessary.

When wearing Tefillin, oneshould try to be continuous-

ly mindful of them, directing histhoughts to prayer or Torah study.

Frequently AskedQuestionsQ) On which hand should a left-handed person place the handTefillin?

A) Just as a right-handed personputs the Tefillin on his “weaker”arm, the left, a left-handed personshould put them on his “weaker”hand, i.e., the right hand.

Q) If one is ambidextrous, onwhich hand should he place theTefillin?

A) Because each case is unique, insuch situations it is best to askyour local Rabbi. In the event thata competent authority is notimmediately available to answer,however, the general rule is thatthe “stronger” hand (with regardsto putting on Tefillin) is the handwith which you write. If anambidextrous person writes withhis right hand, he should put the

Tefillin on his left hand, and viceversa.

Q) What if the “weaker” arm (theone on which one would normal-ly put the Tefillin) is covered in acast, Ace bandage, or the like?Similarly, what if one’s head is ina cast or some other coveringthat cannot be removed?

A) Though generally Tefillin are tobe worn on the bare arm and headwithout any intervening substance,in this instance you may tie thebox of the Tefillin on the upperarm or the head as usual, and windthe straps around the cast or band-age.

Q) If someone is missing his“weak” Tefillin arm, can he puton just the head Tefillin?

A) Yes, he may don just the headTefillin: the hand Tefillin and thehead Tefillin are two separatemitzvos. Before placing them on

9

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frequently asked questionsthe head, he should recite twoblessings: the usual blessing, “leha-niach Tefillin” (to place Tefillin), andthe blessing “al mitzvas Tefillin” (onthe mitzvah of Tefillin) — see page20 for the text of these blessings.The same law would apply if, forsome reason, you only have thehead Tefillin and not the handTefillin: put on the one Tefillin thatyou have.

Q) If, because of an injury, onecannot put on the head Tefillin,should the hand Tefillin be puton anyway?

A) Yes: as above, they are two sepa-rate mitzvos, and one can put ononly one when he is not able touse both. In this case, where youcan wear only the hand Tefillin, youshould recite only the usual bless-ing, “Lehaniach Tefillin” — see page19 for the text.

Q) What happens if you put onyour Tefillin and then remember

that you forgot to make a bless-ing over them? Can you say theblessing now?

A) Yes. As long as the Tefillin arestill on you, you may recite theblessing.

Q) The hand Tefillin are meantto be put on before the headTefillin. What happens if, bymistake, you took out the headTefillin from their bag first?Should you go ahead and putthem on first?

A) They should be put aside. Takethe hand Tefillin from the bag andput them on; then continue withthe head Tefillin.

Q) What should I do if myTefillin accidentally fell to thefloor?

A) If the Tefillin were not coveredin their cases, first make sure thattheir edges and corners were notdamaged. In earlier generations,

many would fast as an atonementfor allowing the Tefillin to fall tothe floor; today the custom is toredeem the fast with extratzedakah (charity). One shouldoffer the extra charity even if theTefillin fell when they were in theircase.

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Quick Reference Chart

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816 Eastern Parkway | Brooklyn, NY 11213 USA1-888-4-TEFILLIN t: 718-221-0500 f: 718-221-0985 e: [email protected]

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this guide is published in memory of jacob and esther ...sofer (scribe), and inserted in the boxes....

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