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Hanachas Tfilin
1. The “Rash” would
say the Birchos
HaShachar until עוטר
ישראל בתפארה and
then put on the
tefilin Although we
put them on before,
it is a custom to,
at least, touch them
at this brocha.
2. One should, at
least, wear tefilin
during Shma and
Shmone Esrei. Since
we refer to tefilin
during the Shma it
would be considered
a false testimony if
we are not wearing
tefilin.
3. The poskim derive
from a possuk that
one should have
definite thoughts
and intentions when
wearing tefilin as
expressed in the
paragraph we should
say before wearing
them.
4. Part of this
“kavana” is the
concepts expressed
in the four parshios
written and placed
in the tefilin.
Therefore it is a
good custom to read
them after one dons
the tefilin.
5. Ashkenazim recite
two brochos, one on
the shel yad and one
the shel rosh.
However, since there
is an opinion that
only one brocha is
said, we follow the
shel rosh with ברוך
שם כבוד כו' . This
should only be said
after the tefilin
are securely in
place.
6. Although we are
taught not to pass
up a mitzva, even if
one happens to grab
hold of the shel
rosh first, he
should still wear
the shel yad first.
7. The brocha להניח
תפיליו should be
carefully recited
with a “kamatz”
under the “heh” for
otherwise it could
change the meaning
from “placing” to
“leaving”.
8. The brocha is
recited after the
tefilin are placed
on the arm,
immediately before
tightening the knot.
If one didn’t, for
some reason, say the
brocha then, he can
still say it
afterwards.
9. One should not
interrupt between
the shel yad and
shel rosh with talk,
even to motion with
ones hands or body,
etc. If one did
talk, the brocha
להניח is repeated
again on the shel
rosh together with
its own brocha.
10. This does not
apply if he spoke
for the needs of
this mitzva of
tefilin.
11. One does not
even interrupt for
kaddish or kedusha.
Rather he should be
quiet for the moment
and listen. If he
did answer he must
repeat the brocha.
12. On Chol HaMoed
or tefilin Rabenu
Tam, when a brocha
is not said, one may
answer to kaddish
and kedusha. It is
advisable, however,
to move the shel yad,
to replace it as if
he is starting anew.
13. The Shulchan
Aruch warns against
any foreign
substance ( a “chatzitza”)
between the body and
the tefilin shel yad
or rosh.
14. Although it
expresses a leniency
for under the
straps, the Mishna
Brura quotes most
sources as being
strict about the
straps directly
connected to the
tying process of
tefilin.
15. The Mishna Brura
even suggests
washing and
cleansing the area
upon which tefilin
will be placed so
dust or dirt won’t
be a problem.
16. He criticizes
people with a large
head of hair which
aside from a
problem, perhaps, of
a “chatzitza” it
makes it difficult
to properly place
the tefilin.
17. Certainly one
should not place
tefilin on a toupe
or hair piece.
18. A bandage on a
place of the body
where the straps are
placed does not
present a problem.
19. If for medical
reasons one must
wear a thin cap on
his head or a
bandage on his arm,
he should still
place the tefilin on
those places but not
recite the brocha
for those places.
20. In the above
situation, of
course, it is
preferable to have
no foreign
intervention for the
duration of Shma and
Shmone Esrei.
21. The same would
apply to one who
must wear a cast on
the arm. He should
wear the tefilin
without a brocha. We
never switch the
tefilin to the other
arm in such cases.
22. If one of the
straps becomes a
“chatzitza” one
should remove it
although most agree
it is not a problem.
23. It is not proper
to wear even the
straps over a wrist
watch, although it
may not be a “chatzitza”.
24. One should check
and double check all
these possible
problems when
wearing tefilin.
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