Podcasts about bayit

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/07/25 ; 04/08/25 ; 04/09/25 ; 05/06/25 ; 05/08/25 May Another Person Help Put Tefillin On You—And Who Qualifies to Do So? The act of putting on Tefillin is a personal Misva that requires intention, precision, and sanctity. But what happens when a person cannot do it themselves? May another person assist? And are there restrictions on who is allowed to help—such as a woman, child, or even a non-Jew? This Halacha explores the boundaries of assistance, the impact on kavana and the Beracha, and the situations where help becomes a necessity. Is a Person Allowed to Receive Help Putting On Tefillin? Yes. A person may receive help putting on Tefillin, especially when needed due to age, injury, or inexperience. Ideally, a man should put on his own Tefillin to perform the Misva personally, but Halacha allows for assistance when necessary. The Misva lies in the placement and binding of the Tefillin onto the body. As long as the wearer has the proper intention (kavana) and recites the Beracha, the Misva is fulfilled—even if another person places or wraps the Tefillin. This applies both to the Shel Yad (on the arm) and the Shel Rosh (on the head). Help may be given with positioning, adjusting, or tightening—especially if the wearer cannot reach, does not know how, or is worried about doing it incorrectly. Does the One Assisting Need to Have Kavana? No. The kavana that matters is that of the person wearing the Tefillin, not the one providing assistance. The helper does not need to have in mind that a Misva is being done. The individual receiving the Tefillin is the one performing the commandment, even if someone else does the physical action. Therefore, one can fulfill the Misva even if the helper is not religious, does not know the laws, or is not thinking about the Misva. Can a Woman Help Someone Put On Tefillin? Yes. A woman may assist someone with putting on Tefillin. Since the woman is not fulfilling the Misva for herself, but simply helping position the Tefillin on another, there is no issue. This applies to mothers helping sons, nurses helping patients, or even a bystander helping a man with limited mobility. As long as the person wearing the Tefillin recites the Beracha and intends to perform the Misva, the placement by a woman is Halachically acceptable. Some might wonder whether the woman should wear gloves or avoid contact, but Halacha does not require this. Modesty and appropriateness should always be observed, but the assistance itself is permitted. Can a Child Assist an Adult? If the child is old enough to understand how to properly place the Tefillin, and is respectful and calm, he may help. However, ideally, the Tefillin should be placed by an adult, since a child may lack the strength, precision, or awareness needed. Still, in the absence of alternatives—for example, if a young son is helping his elderly father—it is acceptable. May a Non-Jew Help Someone Put On Tefillin? Surprisingly, yes. A non-Jew may assist in the physical placement of the Tefillin—provided that: - The person wearing the Tefillin recites the Beracha - The non-Jew does not interfere with kavana or Beracha - The Tefillin are placed correctly and securely This is relevant in cases of hospital care, where nurses or aides who are not Jewish help position the straps or box. The non-Jew is not fulfilling the Misva, and the Halachic responsibility lies entirely with the person wearing them. However, it is crucial to ensure the Tefillin are not handled disrespectfully, and that the placement is correct. If the non-Jew does not know how to handle them properly, one should avoid asking for help unless truly necessary. What If the Wearer Cannot Wrap the Strap Themselves? If a person cannot wrap the retzuot due to paralysis, amputation, weakness, or other physical limitation, another person may wrap the Tefillin for them. As long as the Bayit is placed properly and the intention and Beracha are performed by the wearer, the Misva is fulfilled. It is best for the wearer to be involved to the extent they can—such as holding the box in place, tightening the strap, or reciting the Beracha before assistance begins. If none of that is possible—for example, a fully paralyzed individual—the helper may do everything, and the person fulfills the Misva mentally, with kavana in the heart. Can the Helper Speak or Interrupt During the Process? While helping another person put on Tefillin, it is best not to speak during the process—from the time of the Beracha on the Shel Yad until after the Shel Rosh is secured. Just like when putting on one's own Tefillin, interruptions are discouraged, unless for a Misva or necessary communication. The helper should be mindful and respectful, preserving the sanctity of the moment. Summary - A person may receive help putting on Tefillin if needed. - The Beracha and kavana must come from the person wearing the Tefillin—not the helper. - A woman, child, or non-Jew may assist if done respectfully and correctly. - The helper does not need to have kavana to fulfill the Misva. - The wearer should be involved as much as possible, even minimally. - Speaking or interrupting during the process should be avoided unless necessary.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/08/25 ; 04/09/25 ; 05/05/25 ; 05/06/25 Should the Yud of the Tefillin Shel Yad Be Touching the Bayit—And How Critical Is Its Placement? The Tefillin Shel Yad is wrapped around the arm and tied with a knot shaped like the Hebrew letter Yud, positioned near the Bayit (box). This Yud is not merely decorative; it carries both Halachic and Kabbalistic importance. But how close must it be to the box? Does its position affect the validity of the Misva? And what happens if it slips out of place during prayer? What Is the Yud on the Tefillin Shel Yad? The Torah uses the phrase "Totafot"—frontlets—when referring to Tefillin. The Halacha teaches that this word alludes to four Parashiot (Torah passages) placed in the Shel Rosh, but also connects to the name of Hashem. The Name of Hashem, as reflected in the Tefillin, appears through the knot of the Shel Yad shaped like a Yud, the shape of the knot of the Shel Rosh (a Dalet), and the Shin embossed on the Shel Rosh. Together, these letters spell out "Shaddai," one of the sacred Names of Hashem. According to Kabbala, this structure must be complete and properly aligned, or it interrupts the spiritual flow the Tefillin are meant to draw. But aside from the Kabbalistic implications, there are real Halachic consequences if the Yud is not properly positioned. Must the Yud Be Touching the Bayit? Yes. The Yud must rest against the Bayit, and the knot should be snug and stable. The Shulhan Aruch (Orah Haim 27:2) rules that the Yud must not be separated from the box, even by a small space. The Yud is part of the Halachic identity of the Tefillin. According to the Hida (Birkei Yosef), if the Yud is not close to the Bayit—if it slips down the strap or hangs loosely—the Tefillin may be considered Pasul (invalid), especially during the Beracha. To fulfill the Misva properly, one must ensure at the time of the Beracha and binding that the Yud is tight and resting directly against the base of the box. Does It Invalidate the Tefillin If the Yud Moves During Tefila? If the Yud is touching the Bayit when the Beracha is recited and the Tefillin are put on, but it later shifts slightly during prayer, this does not invalidate the Misva. The critical moment is the initial placement and blessing. However, if a person notices that the Yud has slipped or become completely separated during prayer, it is appropriate to adjust it immediately and discreetly. There's no need to repeat the Beracha unless it was clearly never positioned properly to begin with. In fact, it is a good practice to check the Yud each morning before putting on the Tefillin. Make sure the loop is tight and that the knot is secure. If the knot is loose or keeps sliding, it may need to be retied by someone knowledgeable in Tefillin construction. Can the Yud Be Placed Under or Behind the Bayit? The Yud should rest alongside the Bayit, not behind it and not underneath. If it is placed underneath the base—wedged between the box and the arm—it may cause the Bayit to sit at an angle, or lift it slightly, which is improper. The Bayit must sit flat against the bicep, not propped up or tilted. The Yud should hug the corner of the Bayit—visible and aligned, not tucked away or hidden. Some people mistakenly wrap the strap in a way that presses the Yud underneath or squeezes it behind the box. This not only distorts the alignment, but also reduces the visibility and symbolic meaning of the Yud. What If the Yud Is Missing or Not Formed Properly? If the Yud is missing altogether—or if the strap is tied in a way that does not resemble the letter Yud—then the Tefillin Shel Yad is invalid. The form of the knot must clearly resemble a Yud. This is why it's important that the knot is tied by a qualified sofer or expert, and not altered by someone unfamiliar with the laws. Even well-meaning adjustments can result in a shape that does not fulfill the Halachic requirement. Also, over time, straps wear out. The corner may fray or stretch, and the Yud shape may become unclear. A person should periodically inspect the Tefillin or bring them to a sofer for checking. How Tight Should the Knot Be? The strap and knot should be tight enough to keep the Yud securely in place, but not so tight that it pulls or deforms the shape of the Bayit. There is a balance between tightness and comfort. One should feel the firmness, but also be able to move the arm normally. Excessive tightness is unnecessary—and even harmful to the Tefillin and to circulation. Summary - The Yud must be placed directly next to the Bayit of the Tefillin Shel Yad. - This position is Halachically required, not just symbolic or aesthetic. - If the Yud slips after the Beracha, the Misva remains valid, but it should be adjusted. - The Yud should be visible and rest on the side of the Bayit, not under or behind it. - A missing or malformed Yud invalidates the Tefillin Shel Yad. - The strap should be tight enough to hold the Yud in place, but not overly tight.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/15/25 ; 04/16/25 ; 04/23/25 ; 04/24/25 ; 05/13/25 Does Hair, Dirt, or Clothing Count as a Barrier (Hatssitsa) Between the Tefillin and the Body? The Misva of wearing Tefillin requires the box (Bayit) of the Tefillin Shel Yad to be placed directly upon the skin. The Halacha introduces the concept of Hatssitsa—a barrier that interferes between the Tefillin and the arm. This Halacha explores what is considered a Hatssitsa, what kinds of materials invalidate the Misva, and how one should prepare the arm and head before wearing Tefillin to ensure full compliance. Does the Tefillin Shel Yad Need to Touch the Skin Directly? Yes. The Shulhan Aruch (Orah Haim 27:4) states clearly that the Bayit of the Tefillin Shel Yad must rest directly on the skin, without any chatitsa (interruption) beneath it. This includes shirts, undershirts, sleeves, or even sweatbands. The retzuot (straps) may wrap over clothing, but the Bayit itself must not. If the Bayit is on top of a sleeve or bandage, the person has not fulfilled the Misva at all. It is as if the Tefillin were never worn. Is Hair Considered a Barrier? Hair is part of the body and is not considered a Hatssitsa. The Poskim clarify that normal arm or head hair does not interfere with the Misva. Even a full head of hair—curly, thick, or long—is not inherently problematic. However, the issue arises when the hair is matted down with gel, spray, or dirt. If a person uses strong hair gel that forms a hard crust, or if sweat causes the hair to stick together like a shield, then some Poskim consider that a potential barrier. The Halachic principle is: if the material is foreign and not naturally part of the body, and if it is something people would normally remove (like crusted gel or thick mud), then it could be considered a Hatssitsa. What About Hair Gel, Sweat, or Oil? This is a common question. Light gel that keeps hair in place but does not form a crust is generally permitted. If the gel is soft and pliable and does not act as a thick layer between the Bayit and the scalp, then one may place the Tefillin Shel Rosh over it. But if the gel hardens into a shell-like layer that creates a clear separation between the scalp and the Tefillin, that can be a problem. Similarly, sweat is not a problem unless it is mixed with something foreign—such as dried mud or blood. If the skin is sweaty or slightly oily, that is still considered skin. To avoid questions, it's best to wash or wipe the forehead before wearing Tefillin Shel Rosh, especially if a person has oily skin, applied lotion, or used hair products. What About Bandages, Gauze, or Wounds? If there is a bandage on the arm or forehead, that does count as a Hatssitsa. In such cases, the person must try to remove the bandage or find a way to position the Bayit on clean, uncovered skin. If there is a wound, and removing the bandage would cause pain or bleeding, and there is no area to place the Tefillin properly, then one is exempt from the Misva of the Tefillin Shel Yad for that day. However, he should still wear the Tefillin Shel Rosh, assuming the head is unaffected. If only part of the bicep is covered, and there is still enough exposed skin to place the Bayit, then he may proceed and fulfill the Misva. Can a Sleeve Be Pulled Over the Arm After Tefillin Is Put On? Yes, after the Tefillin Shel Yad is in place and the Beracha has been recited, one may pull a sleeve over the arm to keep warm or to keep the Tefillin hidden. However, this is not ideal. Many have the custom to leave the Tefillin exposed, at least partially, as a sign of pride and public sanctification. But if a person is cold or concerned for safety (such as walking in public), it is permissible to cover the Tefillin after the fact. Just make sure the Tefillin was placed directly on the skin to begin with. What If the Retzuah Is Twisted or Touches Clothing? The strap (retzuah) may touch clothing or twist slightly along the arm. This is not a problem. The requirement for direct skin contact applies only to the Bayit—not the strap. However, if the knot of the Tefillin is wrapped in a way that causes the Bayit to be lifted off the skin or sit at an angle, that can be a problem. The Tefillin must sit flush with the arm or head. Summary - The Bayit of the Tefillin Shel Yad must rest directly on the skin, with no barrier. - Hair is not a problem unless hardened by thick gel or dirt that creates a crust. - Sweat or light oil does not invalidate the Misva. - Bandages are a Hatssitsa and must be removed, unless medically necessary. - A person may cover the Tefillin with clothing after they are properly placed. - The strap may touch clothing; only the Bayit requires direct contact with the skin.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the recording dates below to hear the original audio files, which are the sources for today's Halacha below. 04/03/25 ; 04/06/25 ; 04/10/25 ; 04/28/25 ; 05/07/25 What Is the Exact Placement of Tefillin Shel Yad—and How Precise Must It Be? The Torah instructs us to bind Tefillin "al zero'ekha"—on your arm. But where exactly is that? This Halacha explores the required placement of the Tefillin Shel Yad according to Halacha and Kabbala, how precise we must be with its position, and how to properly wear both Rashi and Rabbenu Tam Tefillin on the arm at the same time. What Is the Required Area for the Tefillin Shel Yad? The Torah uses the phrase "al zero'ekha" — upon your arm — and the Gemara clarifies that this refers to the bicep, specifically the upper part of the arm between the shoulder and the elbow. The Shulhan Aruch (Orah Haim 27:1) rules that the Tefillin must be placed on the inner part of the bicep, facing the heart. This physical location expresses the idea of subjugating the heart to Hashem. The Tefillin Shel Yad represents control over the heart — the source of our emotions and desires — directing our inner feelings toward Avodat Hashem. There are two key placement criteria: 1. The Tefillin must be entirely above the elbow joint — even partially below the joint renders it Pasul. 2. The Tefillin must be placed on the fleshy part of the bicep — not too high where it sits on the shoulder bone, and not too low where it might encroach on the elbow itself. How Precise Does the Placement Need to Be? According to the Shulhan Aruch and Poskim, the correct position is between the midpoint of the bicep and the elbow, but slightly closer to the elbow than the shoulder. That is the ideal range. The Tefillin should not be too high — even one fingerbreadth above the permitted area can be a problem. Likewise, if the Bayit is touching or resting on the elbow joint itself, the Tefillin may be invalid. To help people keep within the boundaries, I recommend that the bottom of the Bayit should rest just above the elbow bone — close, but clearly above it. This guarantees the placement is kosher and within the Halachic zone. Some Poskim, like the Vilna Gaon, insist on precise mid-bicep placement. Others, like the Ben Ish Hai, suggest placing the Tefillin slightly lower — closer to the elbow — so long as it stays well above the joint. Our practice, based on the view of Maran and the Mekubalim, is to angle the Tefillin slightly downward, toward the elbow and heart. This not only fulfills the physical requirement, but also expresses the spiritual symbolism. Can It Be Placed Too Far Inward or Too Far Outward? Absolutely. The Tefillin Shel Yad must be placed on the inner side of the bicep, the part that faces the heart when the arm is resting down by the side. If it's wrapped too far around to the outer arm — or angled too far behind the bicep — it can be invalid. Some people make the mistake of pulling the strap too tightly, causing the Bayit to slide or rotate inward, pressing into the side of the arm. That may look secure, but it can distort the shape or angle of the Bayit. The Tefillin should rest flat, facing straight ahead, and not be forced inward or outward by pressure from the strap. How Should One Wear Both Rashi and Rabbenu Tam Tefillin on the Same Arm? Many Sepharadim, especially those following the teachings of the Arizal and Ben Ish Hai, wear both Rashi and Rabbenu Tam Tefillin during Shahrit. The Halacha permits wearing both Shel Yad Tefillin at the same time — but only if both boxes are positioned vertically, one above the other, within the Halachic zone. Typically, the Rashi is placed first, closer to the elbow, and the Rabbenu Tam slightly above it. This stacking is valid as long as both remain within the required area. However, one must never place the two boxes side by side (horizontally across the arm). That is Pasul. The Halacha demands the Tefillin be placed "on your arm," not "around your arm." Horizontally-spaced boxes do not fulfill the Misva at all. What If a Person Has a Smaller Arm and Can't Fit Both Tefillin? In many cases — especially with younger boys or people with thinner arms — there may not be enough room to fit both Tefillin one above the other. In that case, it is better to wear Rashi first, remove it, and then wear Rabbenu Tam afterward. There is no need to force both on at once. It's more important that each Tefillin is worn correctly and within the Halachic boundaries. Halacha never requires a person to compromise proper placement just to fulfill both customs simultaneously. If there is room, both can be worn together. If not, one after the other is perfectly acceptable and often preferred. Summary - The Tefillin Shel Yad must be worn on the inner bicep, above the elbow, angled toward the heart. - It must be entirely within the zone between the elbow and the shoulder, not sitting too high on the shoulder bone and not touching the elbow joint. - The Bayit should sit flat and upright — not twisted, not rotated inward, and not pushed outward by the strap. - When wearing both Rashi and Rabbenu Tam Tefillin, they must be placed vertically, one above the other — never side by side. - If the arm is too small to fit both boxes properly, one should wear them separately, rather than compromising on Halachic placement.

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The Shulhan Aruch writes (Orah Haim 28; listen to audio recording for precise citation) that one is required to touch his Tefillin "at every moment" while he wears them, so that his mind will not be distracted from them. The Mishna Berura (commentary by Rav Yisrael Kagan, 1839-1933) clarifies that this refers to every time when a person mentions the Tefillin in the prayer service. In the Shema recitation, for example, when one recites "U'kshartam Le'ot Al Yadecha," which refers to the Tefillin Shel Yad, he should touch the Tefillin Shel Yad, and when he recites the next phrase – "Ve'hayu Le'totafot Ben Enecha" – which refers to the Tefillin Shel Rosh, he should touch the Tefillin Shel Rosh. The Shulhan Aruch emphasizes that whenever one touches his Tefillin, he should first touch the Tefillin Shel Yad, and then the Tefillin Shel Rosh. The Mishna Berura explains that this Halacha is based on the principle of "En Ma'abirin Al Ha'misvot," which means that one must never skip over the opportunity to perform a Misva. Since one's hand in its normal position is closer to the Tefillin Shel Yad than to the Tefillin Shel Rosh, one must first touch the Shel Yad, for otherwise he will be "skipping" the Shel Yad to touch the Shel Rosh. The Mishna Berura comments further than besides serving to keep one's mind focused on the Tefillin, occasionally touching the Tefillin is important as a means of checking to ensure that it is positioned properly. If one feels the Tefillin Shel Yad or Tefillin Shel Rosh and notices that it has shifted from its proper location, he must immediately return the Tefillin to its correct spot. If one notices that both the Shel Yad and the Shel Rosh are out of position, then he should first return the Shel Yad to its place, and then the Shel Rosh. The Torah (in the aforementioned verse in the Shema section) first mentions the Shel Yad before the Shel Rosh, indicating that one must place the Shel Yad before donning the Shel Rosh. By the same token, then, if they are both out of position, one should first move the Shel Yad and then the Shel Rosh. When one removes his Tefillin, he should first remove the Shel Rosh before removing the Shel Yad. The Torah speaks of the Tefillin Shel Rosh in the plural form ("Totafot"), indicating that the Tefillin Shel Rosh is worn when both Tefillin are worn, meaning, when the Tefillin Shel Yad is also worn. Thus, one should avoid a situation where the Tefillin Shel Rosh is on his head but the Tefillin Shel Yad is not on his arm. For this reason, one must remove the Shel Rosh before removing the Shel Yad. One should stand while removing the Tefillin Shel Rosh. The Mishna Berura writes that it is proper to remove the Tefillin Shel Rosh with one's weaker hand. A right-handed person should thus remove the Tefillin Shel Rosh with his left hand, and a left-handed person should remove his Tefillin Shel Rosh with his right hand. The reason for this practice is to demonstrate that we are not enthusiastic about removing our Tefillin, and we therefore do so with our weaker hand, which moves with less strength and vigor. Whenever one handles his Tefillin, he should hold it with both hands, carefully and delicately, the way one holds an infant. He should hold the Bayit (box of the Tefillin) with one hand, and the straps with the other, so that they don't dangle. This is the proper way to hold the Tefillin as an expression of honor and reverence. Likewise, while removing the Tefillin Shel Rosh, one should use one hand to remove the Bayit (a right-handed uses his left hand, as discussed above) and the other to hold the straps. Similarly, when one removes the Tefillin from their bag, he should remove them with both hands, and not allow the straps to drag or dangle. The Mishna Berura records a custom to kiss the Tefillin both when putting them on and when removing them. Furthermore, the Mishna Berura writes, one should not wrap the Tefillin straps on the Bayit; he should instead wrap them on the Titura (the base of the Tefillin). However, this Halacha is not generally applicable nowadays, since we commonly keep the Tefillin in a protective plastic box, and it is certainly permissible to wrap the Tefillin straps on the box. The Mishna Berura also records a custom to wrap the Tefillin in the shape of wings, to commemorate the incident recorded in the Gemara where a man's Tefillin miraculously turned into dove's wings. Summary: It is proper to touch one's Tefillin at various points in the prayer service; one should first touch the Tefillin Shel Yad, followed by the Shel Rosh. The Tefillin Shel Yad is always put on before the Tefillin Shel Rosh, and the Tefillin Shel Rosh is always removed before the Tefillin Shel Yad. It is proper to use one's weaker hand when removing the Tefillin Shel Rosh. In general, whenever one handles his Tefilin, he should hold them delicately, with two hands, and ensure that the straps do not drag on the floor or dangle in the air.

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