Mishneh Torah — Tefillin, Mezuzah, Torah Scroll הִלְכוֹת תְּפִלִּין וּמְזוּזָה וְסֵפֶר תּוֹרָה, Chapter 3

שְׁמוֹנֶה הֲלָכוֹת יֵשׁ בְּמַעֲשֵׂה הַתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי. וּלְפִיכָךְ כֻּלָּן מְעַכְּבוֹת וְאִם שִׁנָּה בְּאַחַת מֵהֶן פָּסַל. וְאֵלּוּ הֵם. שֶׁיִּהְיוּ מְרֻבָּעוֹת. וְכֵן תְּפִירָתָן בְּרִבּוּעַ. וַאֲלַכְסוֹנָן בְּרִבּוּעַ עַד שֶׁיִּהְיֶה לָהֶן אַרְבַּע זָוִיּוֹת שָׁווֹת. וְשֶׁיִּהְיֶה בָּעוֹר שֶׁל רֹאשׁ צוּרַת שִׁי״ן מִיָּמִין וּמִשְּׂמֹאל. וְשֶׁיִּכְרֹךְ הַפָּרָשִׁיּוֹת בְּמַטְלִית. וְשֶׁיִּכְרֹךְ אוֹתָן בְּשֵׂעָר מֵעַל הַמַּטְלִית. וְאַחַר כָּךְ מַכְנִיסָן בְּבָתֵּיהֶן. וְשֶׁיִּהְיוּ תּוֹפְרִין אוֹתָן בְּגִידִין. וְשֶׁעוֹשִׂין לָהֶן מַעְבֹּרֶת מֵעוֹר הַחִפּוּי שֶׁתִּכָּנֵס בָּהּ הָרְצוּעָה עַד שֶׁתְּהֵא עוֹבֶרֶת וְהוֹלֶכֶת בְּתוֹךְ תּוֹבָר שֶׁלָּהּ. וְשֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת. וְשֶׁיִּהְיֶה הַקֶּשֶׁר שֶׁלָּהֶן קֶשֶׁר יָדוּעַ כְּצוּרַת דָּלֶ״ת:

There are eight requirements in the making of tefillin. All of them are halachot transmitted to Moses on Mount Sinai that were communicated as "halachot transmitted to Moses on Mount Sinai." The first two involve the actual composition of the tefillin. They, and the other laws involving that subject, were discussed in the first two chapters. Now the Rambam discusses the requirements involved in making the tefillin's compartments and straps. and, therefore, it is necessary to fulfill them all. If one deviates with regard to any of them, the [tefillin] are unacceptable. They are:a) The tefillin must be square on our heads and opposite our hearts implies that we should exercise our powers of achievement when our minds and hearts are tied to God's mitzvot.The base of the tefillin must also be square. The Shulchan Aruch (Orach Chayim 32:39) states that this is also a halachah transmitted to Moses on Mount Sinai.Note Shulchan Aruch HaRav 32:59 and the Mishnah Berurah 32:181, which state that since the squareness of tefillin is a halachah transmitted to Moses on Mount Sinai, the tefillin must remain square at all times. If over the course of time, their shape changes, they may no longer be used. and must be sewn closed in a square. [Both] diagonals must be equal, 8a, which states that the diagonal of a square is approximately 1.4 times the length of one of its sides. and thus all four angles will be equal.b) The leather of the head [tefillin] should have a shin embossed on both its right and left sides.c) The passages should be wrapped in fabric.d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.e) They should be sewn [closed] with the sinews [of an animal].f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [tefillin's] handle.g) The straps should be black.h) The knot with which they are tied should be the renowned knot that is formed like a dalet. 62a, which states that the knot of the arm tefillin, which is shaped like a yud, is also a halachah transmitted to Moses on Mount Sinai.

כֵּיצַד עוֹשִׂים תְּפִלִּין שֶׁל רֹאשׁ. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וּכְגָבְהוֹ. וְאִם הָיָה גָּבְהוֹ יוֹתֵר עַל רָחְבּוֹ אוֹ פָּחוֹת מִמֶּנּוּ אֵין בְּכָךְ כְּלוּם. וְאֵין מַקְפִּידִין אֶלָּא עַל אָרְכּוֹ שֶׁיְּהֵא כְּרָחְבּוֹ. וְחוֹפְרִין בּוֹ שְׁלֹשָׁה חֲרִיצִין כְּדֵי שֶׁיֵּעָשֶׂה לוֹ אַרְבַּע רָאשִׁים כְּגוֹן זֶה:וְלוֹקְחִין עוֹר וּמַרְטִיבִין אוֹתוֹ בְּמַיִם וּמְשִׂימִין בּוֹ אֶת הָעֵץ וּמַכְנִיסִין אֶת הָעוֹר בֵּין כָּל חָרִיץ וְחָרִיץ וּמְכַמְּשִׁים אוֹתוֹ וְהוּא רָטֹב מִכָּאן וּמִכָּאן עַד שֶׁעוֹשִׂין בּוֹ דְּמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ שְׁלֹשָׁה רָאשִׁין מִיָּמִין הַמֵּנִיחַ תְּפִלִּין וּדְמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ אַרְבָּעָה רָאשִׁים מִשְּׂמֹאל הַמֵּנִיחַ:

How are the head tefillin made? We take a cubic wooden block. [It need not, however, be a perfect cube]. If its height is [slightly] more or less than its width, it is of no consequence. We are required to take care only that its width and length are alike. must be a perfect square, but its side surfaces need not be square. This ruling is quoted by the Shulchan Aruch and the Ramah (Orach Chayim 32:39).The Bi'ur Halachah emphasizes that it is not the top surface of the tefillin alone which must be square. At every point along its height, its circumference must be a perfect square. Thus, even if the top surface itself remains square, should the tefillin be crooked or noticeably indented at the sides, they are unacceptable.Three grooves are carved into it so that four projections will be made as depicted.. Leather is taken by sewing or gluing together separate compartments. This halachah indicates the Rambam's preference for tefillin to be made from a single piece of leather. and soaked in water, and then, the mold is placed within it. read, "The leather is placed around the mold." This version more accurately describes the process with which tefillin are actually made. The leather is inserted in between the grooves.While [the leather] is still wet, it is plucked and squeezed states that one must make the shin in this manner, and it is unacceptable to use a mold. The Beit Yosef (Orach Chayim 32), Shulchan Aruch HaRav 32:65, and the Mishnah Berurah 32:193 all mention that though it is theoretically preferable to follow the Orchot Chayim's ruling, nevertheless, until recently, most shinim were made using a mold. At present, however, there are some manufacturers of tefillin who have reverted to the practice of making the shin with tweezers. until the shape of a shin mentions that the letter shin is numerically equivalent to 300. In the diaspora, tefillin are worn 300 days during a solar year (according to the opinion which requires that they be worn on chol hamo'ed).4 with three heads. is formed on the right side of the tefillin as they will be worn, and the shape of a shin with four heads (loc. cit.) explains that the letters on the tablets of the Ten Commandments were hewn into the stone. When a three-headed shin is hewn into stone, the protruding stone appears as a four-headedshin. is formed on the left side of the tefillin as they will be worn. 32:42) rules that tefillin are not disqualified if the sides on which the two shinim are placed are reversed, so long as they possess both forms of the shin.

וּמַנִּיחִין אֶת הָעוֹר עַל הָעֵץ עַד שֶׁיִּיבַשׁ. וְאַחַר כָּךְ חוֹלֵץ הָעוֹר מֵעַל גַּבֵּי הָאִמּוּם שֶׁל עֵץ וְנִמְצָא הָעוֹר שֶׁיֵּשׁ בּוֹ אַרְבָּעָה בָּתִּים פְּנוּיִין. וּמַכְנִיסִין פָּרָשָׁה בְּכָל בַּיִת וּבַיִת. וּמַחְזִירִין מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרִין אוֹתוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר שֶׁלְּמַטָּה מָקוֹם שֶׁתִּכָּנֵס בּוֹ הָרְצוּעָה כְּמוֹ תּוֹבָר וְהוּא הַנִּקְרָא מַעְבֹּרֶת:

The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments. One of the passages from the Torah is placed 32:45), with the right side of the passage on the left side of the tefillin (Shulchan Aruch HaRav 32:70). in each compartment, and then a portion of the leather is folded over beneath them,'s base. This is referred to as the titorah, which means "bridge" (Shulchan Aruch, Orach Chayim 32:44). It is given this name because it extends like a bridge below the tefillin (Shulchan Aruch HaRav 32:66). and then they are sewn closed on all four corners. are sewn closed is described in Halachah 10.Within this lower piece of leather, a place should be left for the straps to be inserted, like a handle.).The width of this "handle" should be less than the width of the base of the tefillin, to distinguish it from the base and thus accentuate the base's squareness (Shulchan Aruch HaRav, loc. cit., Mishnah Berurah 32:177). It is called a ma'aboret.

וְכֵיצַד עוֹשִׂין תְּפִלִּין שֶׁל יָד. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וְיִהְיֶה גָּבְהוֹ כְּאֶצְבַּע אוֹ יָתֵר עַל זֶה מְעַט אוֹ פָּחוֹת מְעַט וּמְחַפִּין אוֹתוֹ בְּעוֹר רָטֹב וּמַנִּיחִין אֶת הָעוֹר עַל הָאִמּוּם עַד שֶׁיִּיבַשׁ וְחוֹלֵץ אֶת הָעוֹר וּמַנִּיחַ אֶת אַרְבַּע הַפָּרָשִׁיּוֹת בִּמְקוֹם הָעֵץ וּמַחֲזִיר מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר תּוֹבָר מְקוֹם הָרְצוּעוֹת:

How are the tefillin of the arm made? We take a wooden block whose length is equal to its width, along its entire height, and at its base. and is a fingerbreadth, a fingerbreadth is 2 centimeters in modern measure. The Chazon Ish differs, and considers it 2.4 centimeters. - or slightly more or slightly less in this halachah, he did not suggest a size for the head tefillin in the previous two halachot. Shulchan Aruch HaRav 32:62 relates that people of stature should wear head tefillin that are at least three fingerbreadths high.Shulchan Aruch HaRav 32:63 and the Mishnah Berurah 32:189 mention that the width and length of the base of the tefillin should be more than one fingerbreadth. Preferably, the width and length of the head tefillin should be two fingerbreadths. - high, and place wet leather around it.The leather is left on this mold until it has dried, and then it is removed. The four passages are deposited in the place left by the mold. A portion of the leather is folded over beneath them, and then they are sewn closed on all four corners. A piece of leather, like a handle, should be left for the straps [to be inserted]. of the arm tefillin is governed by the same principles as explained above with regard to the head tefillin.

כֵּיצַד סִדּוּר הַפָּרָשִׁיּוֹת בִּתְפִלָּה שֶׁל רֹאשׁ. מַכְנִיס פָּרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ בְּבַיִת רִאשׁוֹן שֶׁהוּא עַל יְמִין הַמֵּנִיחַ. וּ (דברים ו ד) ״שְׁמַע״ סְמוּכָה לָהּ. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ״ בְּבַיִת שְׁלִישִׁי סְמוּכָה לִשְׁמַע. וְ(שמות יג ב) ״קַדֶּשׁ לִי״ בְּבַיִת רְבִיעִי שֶׁהוּא לִשְׂמֹאל הַמֵּנִיחַ תְּפִלִּין כְּדֵי שֶׁיְּהֵא הַקּוֹרֵא שֶׁלְּפָנָיו כְּנֶגֶד פְּנֵי הַמֵּנִיחַ קוֹרֵא עַל הַסֵּדֶר הַזֶּה כְּגוֹן זֶה: וְאִם הֶחֱלִיף סִדּוּר זֶה פְּסוּלוֹת:

What is the order of the passages? For the head tefillah, the final passage, V'hayah im shamo'a, - reflects their order in the Torah (Menachot 34b). Hence, V'hayah im shamo'a is referred to as the final passage. is placed in the first compartment on the right side of the person putting on the tefillin. Shema is placed next to it. V'hayah ki y'viacha is placed in the third compartment next to Shema, and Kadesh Li is placed in the fourth compartment, on the left side of the person putting on the tefillin., and this is the order that is accepted as halachah (Shulchan Aruch, Orach Chayim 34:1). Many other Torah authorities (among them Rav Hai Gaon and Rabbenu Tam) suggest a different order, placing the two passages that begin V'hayah, V'hayah ki y'viacha and V'hayah im shamo'a in the center, Shema on the right side of the person wearing the tefillin, and Kadesh Li on his left side.Thus, a person who is facing the person wearing the tefillin will read them in the following order..Thus, the Rambam (and similarly, Rabbenu Tam and those who follow his opinion) considered that the order of the passages be calculated from the perspective of a person standing opposite the person wearing the tefillin. In contrast, there are other opinions (Shimusha Rabbah and the Ra'avad) who maintain that the order of the passages should be calculated from the perspective of the person wearing the tefillin. (This produces two further perspectives regarding the order of the tefillin. The Shimusha Rabbah follows the same order as the Rambam except that V'hoyoh im Shamoa, is placed in the first compartment on the left side of the person putting on the tefillin, not on the right side. Similarly, the Ra'avad shares Rabbenu Tam's view, but reverses the sides.) If their order is altered, they are not acceptable. (Orach Chayim 34:2) suggest that a God-fearing person put on both a pair of tefillin that follow the opinion of the Rambam and Rashi, and a second pair, that follow the opinion of Rabbenu Tam. Though the Shulchan Aruch mentions certain reservations in this regard, in many communities it has become widespread practice to wear both pairs of tefillin.Significantly, the She'elot UTeshuvot Min HaShamayim writes that with regard to this dispute an answer was received from heaven, "Just as there is a dispute in the earthly realm, there is a dispute in the spiritual realms."

תְּפִלָּה שֶׁל יָד כּוֹתְבָם בְּאַרְבָּעָה דַּפִּין בְּעוֹר אֶחָד אָרֹךְ כְּסֵפֶר תּוֹרָה עַל סִדּוּרָן בַּתּוֹרָה כְּגוֹן זֶהאִם כְּתָבָן עַל אַרְבַּע עוֹרוֹת וְהִכְנִיסָן בְּבַיִת אֶחָד יָצָא וְאֵינוֹ צָרִיךְ לְדַבְּקָם:

[The passages for] the arm tefillin are written on four columns on a single piece of parchment 32:72; Mishnah Berurah 32:219). like a Torah scroll, according to the order in which these passages are found in the Torah, in the following manner:If. they were written on four separate pieces of parchment and placed in the same compartment, one fulfills one's obligation. There is no need to glue them together. 32:47) accepts the Rambam's decision, he states that it is customary to glue the parchments together. He emphasizes that it is desirable to use glue that does not contain any non-kosher ingredients.

כְּשֶׁהוּא גּוֹלֵל הַפָּרָשִׁיּוֹת בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד גּוֹלֵל אוֹתָן מִסּוֹפָן לִתְחִלָּתָן עַד שֶׁתִּמְצָא כְּשֶׁתִּפְתַּח הַפָּרָשָׁה תִּקְרָא כָּל פָּרָשָׁה וּפָרָשָׁה מִתְּחִלָּתָהּ עַד סוֹפָהּ:

When the passages - are rolled closed - to be inserted into their compartments. - both of the head and the arm tefillin - are rolled closed, they should be rolled from the end to the beginning, 31b). so that were the passage to be rolled open, it would be possible to read each portion from the beginning to the end. (32) states that although rolling the passages is preferable, if the parchments were placed in the tefillin without being rolled closed they are acceptable.

וּכְשֶׁמַּכְנִיסִין אֶת הַפָּרָשִׁיּוֹת בַּבָּתִּים שֶׁלָּהֶם כּוֹרְכִין אוֹתָן בְּמַטְלִית וְעַל הַמַּטְלִית שֵׂעָר וְאַחַר כָּךְ מַכְנִיסִין אוֹתָן בְּבָתֵּיהֶן. וְשֵׂעָר זֶה צָרִיךְ לִהְיוֹת שְׂעַר בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וּכְבָר נָהֲגוּ כָּל הָעָם (לְבָרְכָן) [לְכָרְכָן] בִּשְׂעַר זְנַב הָעֲגָלִים:

Before the passages are placed in their compartments, they should be wrapped in a fabric, 32:44). Although the Rambam considers this requirement to be a halachah transmitted to Moses on Mount Sinai, the Ashkenazic authorities do not agree. Accordingly, they maintain that, after the fact, if the passages are not wrapped in this parchment, the tefillin may still be used (Shulchan Aruch HaRav 32:68; Mishnah Berurah 32:205).The difference between the Rambam and the Ashkenazic authorities depends on their interpretation of a passage from the Jerusalem Talmud (Megilah, Chapter 1). This difference in interpretation is also reflected in the laws regarding correcting a torn Torah scroll. See Chapter 9, Halachah 15. and hair should be wound around them. Afterwards, they may be placed in their compartments. in parchment has created a difficulty with regard to this obligation. The opinions which do not require that the tefillin be wrapped in parchment require that this hair be wrapped around the passages themselves. In contrast, the Rambam, who maintains that it is necessary to wrap them, obligates the hair to be placed around that wrapping.In practice, it is customary to satisfy both opinions and wrap the hair around the passages, cover them with a parchment, and then wrap the same hair around the parchment as well (Shulchan Aruch HaRav 32:69, Mishnah Berurah 32:209).This hair should be from a kosher species of animal or beast. must be made from species which may be eaten. Even when these animals died without being ritually slaughtered or were treifah, [their hair is nevertheless acceptable]. It has already become a universally accepted custom to wind hair from the tail of a calf). [around these parchments]. (Parashat Bo), it is customary that the hair which is wound around the passage, V'hayah im shamo'a, be extended and protrude from the compartments slightly (Ramah, Orach Chayim 32:44).

כְּשֶׁתּוֹפְרִין אֶת הַתְּפִלִּין אֵין תּוֹפְרִין אֶלָּא בְּגִידִין שֶׁל בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. לוֹקְחִין הַגִּידִין שֶׁיֵּשׁ בַּעֲקֵב הַבְּהֵמָה אוֹ הַחַיָּה טְהוֹרִים וְהֵם לְבָנִים. וְאִם הֵם קָשִׁים מְרַכְּכִין אוֹתָן בַּאֲבָנִים וְכַיּוֹצֵא בָּהֶן עַד שֶׁיֵּעָשׂוּ כְּפִשְׁתָּן וְטוֹוִין אוֹתָן וְשׁוֹזְרִין אוֹתָן וּבָהֶן תּוֹפְרִין הַתְּפִלִּין וִירִיעוֹת סֵפֶר תּוֹרָה:

When the tefillin are sewn closed, they may be sewn only with sinews (Orach Chayim 32:50) states that if sinews are not available, one may sew the tefillin closed with thread made from parchment, until sinews are available. Although there are opinions which object to this ruling, it should be followed if there is no other alternative (Shulchan Aruch HaRav 32:76; Mishnah Berurah 32:227). from a kosher species of animal or beast. (Orach Chayim 32:49) states that it is preferable to use the sinews of an ox.Significantly, the Rambam does not mention sinews from kosher fowl. The Rabbis have not defined which of a fowl's sinews are classified as גידים and which are not. Therefore, it is desirable to use the sinews from beasts or animals, and thus avoid this difficulty (Mishnah Berurah, loc. cit.). [Sinews taken from] animals which died without being ritually slaughtered or which were treifah [are nevertheless acceptable].It is customary to take sinews from the heels of kosher animals and beasts. They are white in color. If they are too firm, they are softened by [pounding them with] stones and the like until they become like flax. to serve as a complete guide for the fulfillment of the mitzvot. Afterwards, they are spun and twisted into threads 32:75, which states that the process of spinning the sinews into thread must be carried out with the intent that they be used for this sacred purpose. Accordingly, this process may not be carried out by gentiles. and used to sew together tefillin and the sheets of Torah scrolls.

כְּשֶׁתּוֹפְרִין הַתְּפִלִּין תּוֹפְרִין אוֹתָן בְּרִבּוּעַ. וַהֲלָכָה רוֹוַחַת שֶׁיִּהְיוּ בְּכָל צַד שָׁלֹשׁ תְּפִירוֹת עַד שֶׁיִּהְיוּ הַכּל שְׁתֵּים עֶשְׂרֵה תְּפִירוֹת בֵּין שֶׁל יָד בֵּין שֶׁל רֹאשׁ. וְאִם עָשָׂה הַתְּפִירוֹת עֶשֶׂר אוֹ אַרְבַּע עֶשְׂרֵה עוֹשֶׂה. וְכָל הַתְּפִירוֹת יִהְיֶה הַחוּט שֶׁלָּהֶן סוֹבֵב מִשְּׁתֵּי רוּחוֹת:

When the tefillin are sewn closed, is made from a separate piece of leather from the compartments, the stitches must also be connected to the edges of the skin covering the compartments (Shulchan Aruch HaRav 32:77; Mishnah Berurah 32:228). they should be sewn as a square. are unacceptable. It is a widely accepted practice for there to be three stitches on each side, so that there will be twelve stitches in all. interprets this to be an allusion to the twelve tribes of Israel. This applies for both the arm tefillin and the head tefillin. If, however, one made ten or fourteen stitches, there is no difficulty. also attaches significance to the numbers ten and fourteen. Ten represents the twelve tribes minus Levi (the priestly tribe) and Judah (the tribe of royalty). Fourteen includes also the tribes of Menasheh and Ephraim.For each of the stitches, the thread must pass through from both sides. should be sewn closed with two needles: one which is initially passed through facing the upper side of the tefillin, and one which is initially facing their lower side (Mishnah Berurah 32:230).

וְצָרִיךְ שֶׁיַּגִּיעַ הֶחָרִיץ שֶׁל תְּפִלִּין שֶׁל רֹאשׁ עַד מְקוֹם הַתֶּפֶר. וְאִם הָיָה הֶחָרִיץ נִכָּר כְּדֵי שֶׁיִּהְיוּ אַרְבָּעָה רָאשִׁין נִרְאִין לַכּל וְאַף עַל פִּי שֶׁאֵין הֶחָרִיץ מַגִּיעַ לִמְקוֹם הַתֶּפֶר כְּשֵׁרוֹת. וְאִם אֵין חָרִיץ נִכָּר פְּסוּלוֹת. וְצָרִיךְ לְהַעֲבִיר בְּתוֹךְ כָּל חָרִיץ וְחָרִיץ עַל גַּבֵּי הָעוֹר חוּט אוֹ מְשִׁיחָה לְהַבְדִּיל בֵּין בַּיִת לְבַיִת. וּמִנְהָג פָּשׁוּט לְהַעֲבִיר גִּיד מִגִּידֵי הַתְּפִירָה בְּכָל חָרִיץ וְחָרִיץ מִשְּׁלָשְׁתָּן:

The groove between [each of the compartments] of the head tefillin should reach the stitches [which sew the tefillin closed]. [Nevertheless,] if the groove is discernible, so that the [division into] four compartments is openly visible, [the tefillin] are acceptable even if the groove does not extend until the stitches.. If, however, the groove is not discernible, [the tefillin] are not acceptable. 32:187, which states that if the groove between the tefillin is not discernible, the tefillin are not acceptable even if they are divided into four separate compartments. Needless to say, however, if only an external distinction is made, but inside, there is no separation between the compartments, the tefillin are not acceptable (Shulchan Aruch HaRav 32:61).It is necessary to pass a thread or cord through each of the grooves on [the outer side of] the leather [compartments] to separate between the compartments. 32b, states that it is necessary to pass a cord between the compartments only when all four passages are written on a single piece of parchment. See Shulchan Aruch HaRav 32:71, Mishnah Berurah 32:217. It is common custom to pass one of the sinews used to sew [the tefillin closed] between each of these three grooves. are customarily made today. At present, after the compartments of the tefillin are fashioned into a single block, a sinew is passed between the compartments. Afterwards, they are glued together, and then the entire block is shaped into a square. The grooves we see do not represent the real divisions between the blocks, but are merely external impressions.This process is employed, because were the compartments not to be glued together, it would be difficult to form the tefillin into a square. Even if that were possible at the outset, problems might arise over the course of time, because the compartments might spread further apart, and thus prevent the square shape from being maintained. Though it is acceptable to use tefillin made in the present manner, the Rabbis suggest using those in which the separation between the compartments remains openly visible afterwards. (See the Responsa of the Chatam Sofer, Orach Chayim 5; and the Bi'ur Halachah 32.)

וְכֵיצַד עוֹשִׂין הָרְצוּעוֹת. לוֹקְחִין רְצוּעָה שֶׁל עוֹר רְחָבָה כְּאֹרֶךְ הַשְּׂעוֹרָה. וְאִם הָיְתָה רְחָבָה מִזּוֹ הַשִּׁעוּר כְּשֵׁרָה. וְאֹרֶךְ רְצוּעָה שֶׁל רֹאשׁ כְּדֵי שֶׁתַּקִּיף אֶת הָרֹאשׁ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמְתַּח שְׁתֵּי הָרְצוּעוֹת מִכָּאן וּמִכָּאן עַד שֶׁיַּגִּיעוּ לַטַּבּוּר אוֹ לְמַעְלָה מִמֶּנּוּ מְעַט. וְאֹרֶךְ רְצוּעָה שֶׁל יָד כְּדֵי שֶׁתַּקִּיף אֶת הַזְּרוֹעַ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמָּתַח רְצוּעָה אַחַת עַל אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אֶצְבָּעוֹ שָׁלֹשׁ כְּרִיכוֹת וְיִקְשֹׁר. וְאִם הָיוּ הָרְצוּעוֹת אֲרֻכּוֹת יָתֵר עַל שִׁעוּרִים הָאֵלּוּ כְּשֵׁרוֹת:

How are the straps made? We take leather straps [at least] the length of a barley-corn in width. 27:42 emphasizes that when the tefillin are being tied around the arm, care must be taken that the straps do not wrinkle - particularly around the knot, where it is natural that they do - so that this minimum width is maintained.Based on Chapter 9, Halachah 9, we can conclude that this measure is approximately 1 centimeter according to Shiurei Torah and 1.2 centimeters according to Chazon Ish. If they are wider than that, they are acceptable. The length of the straps of the head tefillin should be sufficient to surround the head, tie the knot, and extend on either side of the head until they reach the navel or slightly above it. (Orach Chayim 27) writes that, according to one opinion, the strap on the right side should reach the navel and the strap on the left should reach the chest. Another opinion states that the right strap should reach the genitalia, and the left, the navel.The length of the strap of the arm should be sufficient to surround the forearm, tie its knot, and extend are worn, does he mention the custom of winding the tefillin strap seven times around the arm. until it can be wound three times around the middle finger and tied. to be "perfect," the straps should be tied on the hand as well. If the straps are longer than this, they are acceptable. (Orach Chayim 27:11) states that since the minimum measure mentioned in this halachah for the head tefillin is not found in the Talmud, if the only tefillin available do not have straps that conform to these measures, these tefillin should be worn. The straps of the head tefillin, however, must be long enough so that they can be draped in front of the person at least slightly (Shulchan Aruch HaRav 27:22; Mishnah Berurah 27:44).

וּמַכְנִיס רְצוּעָה שֶׁל רֹאשׁ בַּתּוֹבָר שֶׁלָּהּ. וּמַקִּיף בְּמִדַּת רֹאשׁוֹ וְקוֹשֵׁר קֶשֶׁר מְרֻבָּע כְּמִין דָּלֶ״ת. וְקֶשֶׁר זֶה צָרִיךְ כָּל תַּלְמִיד חָכָם לְלָמְדוֹ וְאִי אֶפְשָׁר לְהוֹדִיעַ צוּרָתוֹ בִּכְתָב אֶלָּא בִּרְאִיַּת הָעַיִן. וְכֵן בְּשֶׁל יָד קוֹשֵׁר קֶשֶׁר כְּמִין יוּ״ד. וְתִהְיֶה הָרְצוּעָה שֶׁל יָד עוֹלָה וְיוֹרֶדֶת בְּתוֹךְ הַקֶּשֶׁר כְּדֵי שֶׁיַּרְחִיב וִיקַצֵּר בְּעֵת שֶׁיִּרְצֶה לִקְשֹׁר עַל יָדוֹ:

One places the straps through their handle,'s base described in Halachah 4. leaving space for the [circumference of] one's head, and ties writes that this knot must be tied with the specific intent that it be used for the mitzvah. a square knot, which resembles a dalet.. Note the Beit Yosef (Orach Chayim 32), which states that it is preferable to tie a knot which is shaped like a dalet itself. (Unlike the Rambam's knot, which is square, this knot is a right angle.) Sephardic and Chassidic custom is to follow the Beit Yosef. Ashkenazim and Yemenites follow the Rambam's view. Every Torah scholar should learn how to tie this knot. 9a mentions this as one of the basic points of knowledge which every Torah scholar should possess. It is impossible to describe this knot in writing. Rather, it must be seen. associates this statement with the interpretation (Menachot 35b) of Exodus 33:23: "And you shall see My rear," that God showed Moses the knot of His head tefillin. Since it is impossible to describe that knot, God actually showed it to Moses.The straps of the hand tefillin should be tied with a knot that resembles a yud. (Orach Chayim 32) writes that - together with the shin embossed on the head tefillin and the dalet mentioned above - this yud completes God's name ידש.Significantly, in Halachah 1, the Rambam does not mention the yud as a "halachah transmitted to Moses on Mount Sinai." Our text of Shabbat 62a confers that status on all three of these letters. Tosafot (Shabbat, loc. cit.) suggests emending the text of that passage and conferring that status on the shin alone.The Rambam appears to take an intermediate position. This knot should allow the strap to pass through it so that it can be widened or narrowed while one is tying the tefillin on one's arm.

הָרְצוּעוֹת שֶׁל תְּפִלִּין בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד פְּנֵיהֶם הַחִיצוֹנִים שְׁחוֹרִים וְזוֹ הֲלָכָה לְמשֶׁה מִסִּינַי. אֲבָל אֲחוֹרֵי הָרְצוּעוֹת הוֹאִיל וּמִבִּפְנִים הֵן אִם הָיוּ יְרֻקּוֹת אוֹ לְבָנוֹת כְּשֵׁרוֹת. אֲדֻמּוֹת לֹא יַעֲשֶׂה שֶׁמָּא תֵּהָפֵךְ הָרְצוּעָה וּגְנַאי הוּא לוֹ. וְלֹא יִהְיֶה אֲחוֹרֵי הָרְצוּעָה לְעוֹלָם אֶלָּא כְּעֵין הַקְּצִיצָה אִם יְרֻקָּה יְרֻקִּין וְאִם לְבָנָה לְבָנִים. וְנוֹי הוּא לַתְּפִלִּין שֶׁיִּהְיוּ כֻּלָּן שְׁחוֹרוֹת הַקְּצִיצָה וְהָרְצוּעָה כֻּלָּהּ:

The outer surface of the straps of both the head and the arm tefillin must be black. (Orach Chayim 33:4) states that it is preferable that the straps be dyed black by a Jew with the intent that they be used for the mitzvah of tefillin. According to the Ramah, this is an absolute requirement. This is a halachah transmitted to Moses on Mount Sinai. have been worn for an extended period, the dye on the straps begins to fade (in particular, near the knots). Since the color of the straps is "a halachah transmitted to Moses on Mount Sinai," the tefillin are unacceptable if that color has faded. Accordingly, from time to time, it is desirable to check the straps and, if necessary, dye them again (Mishnah Berurah 33:19).In contrast, with regard to the inner surface, since it faces the inside, it is acceptable if it is green or white. 33:3). One should not make this [side of the straps] red, since it will be embarrassing for him if they become overturned. 35a).The back of the straps should be the same color as the compartment;). if it is green, they should be green; if it is white, they should be white. It is attractive for tefillin to be entirely black, the compartments (Orach Chayim 32:40) uses the expression, "It is a mitzvah that they be black." The Nodah B'Yehudah (Orach Chayim 1) cites the Jerusalem Talmud (Megillah 1:9), which states that it is a halachah transmitted to Moses on Mount Sinai that the compartments be black. The Rambam, however, does not consider dyeing the compartments an obligation of this nature. and the entire strap. 33).

הָעוֹר שֶׁמְּחַפִּין בּוֹ הַתְּפִלִּין וְשֶׁעוֹשִׂין מִמֶּנּוּ הָרְצוּעוֹת הוּא עוֹר שֶׁל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף הַטְּהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאִם עָשָׂה מֵעוֹר טְמֵאִים אוֹ שֶׁחִפָּה תְּפִלִּין בְּזָהָב פְּסוּלוֹת. וְעוֹר הָרְצוּעָה צָרִיךְ עִבּוּד לִשְׁמָהּ. אֲבָל בְּעוֹר שֶׁמְּחַפִּין בּוֹ אֵינוֹ צָרִיךְ עִבּוּד כְּלָל אֲפִלּוּ עֲשָׂהוּ מַצָּה כָּשֵׁר. וּמְקוֹמוֹת הַרְבֵּה נָהֲגוּ לַעֲשׂוֹת אוֹתָן בְּעוֹר מַצָּה:

The leather used to cover the tefillin and from which the straps are made should come from a kosher species of animal, beast, or fowl. Even when these animals died without being ritually slaughtered or were treifah, [their hides are nevertheless acceptable]. 108a derives this concept through the exegesis of Exodus 13:9, "So that the Torah of God will be in your mouths." If, however, leather from a non-kosher species was used or if they were covered with gold, they are not acceptable. (Orach Chayim 32:48), adds that this prohibition forbids attaching these substances to kosher tefillin.The leather used for the straps must be processed with the intent that it be used for the mitzvah. 33:3; Mishnah Berurah 33:17). In contrast, the leather used to cover the tefillin need not be processed at all. (Orach Chayim 32:37) accepts Rabbenu Asher's view, but writes that if no other tefillin are available, it is possible to rely on the Rambam's opinion. It is even acceptable if it is made from matzah. 79a describes this as leather which was not processed with flour and salt and, therefore, likened to matzah, which is simple, without any flavoring. [Indeed,] this is the practice in many communities.

אֵין עוֹשִׂין הַתְּפִלִּין אֶלָּא יִשְׂרָאֵל שֶׁעֲשִׂיָּתָן כִּכְתִיבָתָן מִפְּנֵי הַשִּׁי״ן שֶׁעוֹשִׂין בָּעוֹר כְּמוֹ שֶׁאָמַרְנוּ. לְפִיכָךְ אִם חִפָּן הַכּוּתִי אוֹ תְּפָרָן פְּסוּלוֹת וְהוּא הַדִּין לְכָל הַפָּסוּל לְכָתְבָן שֶׁלֹּא יַעֲשֶׂה אוֹתָן:

tefillin may be made only by a Jew, since making them is equivalent to writing [the passages], because of the shin [embossed] in the leather [compartment] mentioned above. is equivalent to writing, it must be done by a Jew with the proper intent. Therefore, if they were made by a gentile or sewn closed by him, they are unacceptable. (Orach Chayim 39) explains that since making tefillin has one element which is equivalent to writing the passages, every deed connected with making them may be performed only by those permitted to write them.Similarly, they may not be made by any others whose writing [of the passages] is not acceptable.

תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ שֶׁל יָד וְשֶׁל יָד עוֹשִׂין אוֹתָהּ שֶׁל רֹאשׁ לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה. וְכֵן רְצוּעָה שֶׁל תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ לִתְפִלָּה שֶׁל יָד. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁלְּבָשָׁן. אֲבָל תְּפִלִּין שֶׁל רֹאשׁ שֶׁלֹּא לְבָשָׁן אָדָם מֵעוֹלָם אִם רָצָה לְהַחֲזִירָן לְיָד מֻתָּר. וְכֵיצַד עוֹשִׂין. טוֹלֶה עָלֶיהָ עוֹר עַד שֶׁתֵּעָשֶׂה אַחַת וְקוֹשְׁרָהּ עַל יָדוֹ:

A head tefillah may not be made into an arm tefillah, but an arm tefillah may be made into a head tefillah, must be embossed on either side of the tefillin. because an article should not be lowered from a higher level of holiness 34b) explains that the head tefillin are considered to be on a higher level because they have the first two letters of the name שדי (the embossed shin and the dalet of the knot). In contrast, the arm tefillah has only one letter, the yud of the knot. to a lesser one. tefillah 11:14 states that a house of study may not be transformed into a synagogue, because a house of study is on a higher level of holiness. Similarly, the strap of a head tefillah should not be used for an arm tefillah. (Orach Chayim 42:3) also mentions the prohibition against using articles associated with tefillin - e.g., a carrying bag - for mundane purposes.When does the above apply? After one has worn them. However, if head tefillin have never been worn, one may make them into arm tefillin. How is this done? One drapes leather around them until they become a single [compartment] and [then, one can] tie them on his hand.

תְּפִלִּין שֶׁנִּפְסְקוּ הַתְּפִירוֹת שֶׁלָּהֶן אִם הָיוּ שְׁתֵּי הַתְּפִירוֹת זוֹ בְּצַד זוֹ אוֹ שֶׁנִּפְסְקוּ שָׁלֹשׁ תְּפִירוֹת אֲפִלּוּ זוֹ שֶׁלֹּא כְּנֶגֶד זוֹ הֲרֵי אֵלּוּ פְּסוּלוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּישָׁנוֹת אֲבָל בַּחֲדָשׁוֹת כָּל זְמַן שֶׁפְּנֵי טַבְלָן קַיָּמוֹת כְּשֵׁרוֹת. וְאֵלּוּ הֵן הַחֲדָשׁוֹת כָּל שֶׁאוֹחֲזִין מִקְצָת הָעוֹר שֶׁנִּקְרַע תִּפְרוֹ וְתוֹלִין בּוֹ הַתְּפִלִּין וְהוּא חָזָק וְאֵינוֹ נִכְרָת הֲרֵי אֵלּוּ חֲדָשׁוֹת. וְאִם אֵין רָאוּי לִתְלוֹת בּוֹ אֶלָּא הוּא נִפְסָק הֲרֵי אֵלּוּ יְשָׁנוֹת:

[The following laws apply when] the stitches of the tefillin's base to the lower portion, as described in Halachot 9 and 10 become torn: If two stitches which are located next to each other become torn, or three stitches become torn even though they are not located next to each other, [the tefillin] are unacceptable. 35a mentions these laws with regard to "tefillin being torn." The Rambam explains that this refers to the stitches, as stated in this halachah. Rabbenu Asher, however, interprets this passage as referring to the leather separating one of the compartments of the head tefillin from the other. The Shulchan Aruch (Orach Chayim 33:1-2) quotes both opinions as halachah.When does the above apply? With regard to old [tefillin]. With regard to new [tefillin], however, if their base remains intact, they are acceptable. (33), which stresses the emphasis the Rambam placed on the stitches being sewn in a square shape. (See Halachot 1 and 10.) If some of the stitches are torn, he explains, then the shape of these stitches may no longer be square, and that is the difficulty to which the Rambam is referring. Thus, he interprets טבלה is referring to "the square shape of the stitches." [tefillin are considered] to be "new" as long as the leather remains strong and does not tear when one takes hold of a portion of the leather where the stitch was torn and hangs the tefillin. If the leather is not fit to hang the tefillin because it will tear, the [tefillin are considered] "old.", loc. cit.) and others interpret the passage as ruling more leniently with regard to "old" tefillin than "new" tefillin. Accordingly, Shulchan Aruch HaRav 33:2 and the Mishnah Berurah 33:15 state that, at the outset, one should follow the stringencies implied by both opinions, and replace the stitches whether the tefillin are new or old. If that is impossible and it is impossible for the person to obtain other tefillin, he may wear those with torn stitches whether they are new or old.

רְצוּעָה שֶׁנִּפְסְקָה אֵין קוֹשְׁרִין אוֹתָהּ וְאֵין תּוֹפְרִין אוֹתָהּ אֶלָּא מוֹצִיאָהּ וְגוֹנְזָהּ וְעוֹשִׂין אַחֶרֶת. וְשִׁיּוּרֵי הָרְצוּעָה פְּסוּלִין עַד שֶׁיְּהֵא אָרְכָּהּ וְרָחְבָּהּ כַּשִּׁעוּר אוֹ יָתֵר עָלָיו. וּלְעוֹלָם יִזָּהֵר לִהְיוֹת פְּנֵי הָרְצוּעָה לְמַעְלָה בְּעֵת שֶׁקּוֹשֵׁר אוֹתָן עַל יָדוֹ וְעַל רֹאשׁוֹ:

Should a strap be torn, [the pieces] should not be tied or sewn together. 35b derives this concept from the word וקשרתם, “And you shall tie them." As mentioned, this word can be divided in half – תם וקשר - which means "and you shall tie perfectly." Rather, it should be removed and entombed, 26b). and another one [substituted for it]. (Orach Chayim 33:5) mentions an opinion which allows one to sew (but not tie) the two portions of the torn strap together. It concludes that it is preferable to follow the Rambam's view, but if there is no alternative, the more lenient opinion may be followed.The remnants of [torn] straps are not acceptable unless their length and width meets - or exceeds - the minimum requirements.At all times, a person should be careful that the external surface of the straps faces upward 35b states, "Their attractive side should face outward." Mo'ed Katan 25a relates that Rav Huna fasted for forty days to atone for the fact that his tefillin strap once became overturned. when he ties them on his arm and head. 27:19 and the Mishnah Berurah 27:38 place greater emphasis on the portion of the strap which is tied around one's head and arm. If these portions of the strap become overturned, one should seek atonement by fasting or by donating to charity. Nevertheless, care should also be taken that the remainder of the straps do not turn over.