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Tefillin (Israeli Hebrew: / ; Ashkenazim pronunciation: ; Modern Hebrew pronunciation: ), or phylacteries, are sets of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn by male adult Jews during weekday and Sunday morning prayers.
In Orthodox Judaism and traditional communities, they are worn solely by men, while some Reform Judaism and Conservative (Masorti) communities allow them to be worn by Jewish adults regardless of gender. In Jewish law (halacha), women are exempt from most time-dependent positive commandments, which include tefillin, and unlike other time-dependent positive commandments, most halachic authorities prohibit them from fulfilling this commandment.Rama OC 38:3 and commentaries there.
Although "tefillin" is technically the plural form (the singular being "tefillah"), it is often used as a singular as well. The arm-tefillah (or shel yad literally) is placed on the upper (non-dominant) arm, and the strap wrapped around the forelimb, hand and middle finger; while the head-tefillah (or shel rosh literally) is placed between the eyes at the boundary of the forehead and hair. They are intended to fulfill the Torah's instructions to maintain a continuous "sign" and "remembrance" of the Exodus from Egypt. While historically men used to wear tefillin all day, this is no longer common. The general practice today is to remove them following services.
The biblical verses often cited as referring to tefillin are obscure. Deuteronomy , for instance, does not designate explicitly what specifically to "bind upon your arm", and the definition of " totafot between your eyes" is not obvious. These details are delineated in the Oral Torah. At least as early as the , many Jews understood the verses literally and wore physical tefillin, as shown by archaeological finds at Qumran Uncovered in Jerusalem, 9 tiny unopened Dead Sea Scrolls and a reference in Matthew 23 of the Christian New Testament. However, Karaite Judaism understands the verses to be .
and twice in the shema passages:
https://www.jstor.org/stable/3260347
Interestingly, Rabbi AkivaSanhedrin 4b argued the word טוֹטֶפֶת ṭoṭepheth to be a combination of two foreign words: Tot meant "two" in the Coptic language language and Fot meant "two" in the "Afriki" language,The Targum often substitutes the word Afriki for Tarshish, see Kings I 10:22; hence, tot and fot means "two and two", corresponding to the four compartments of the head-tefillin.Exodus 13:16, s.v. U'letotafot bein ei'neicha This would appear to be an early attempt at etymology. Menahem ben Saruq explains that the word is derived from the Hebrew and , both expressions meaning "speech", "for when one sees the tefillin it causes him to remember and speak about the Exodus from Egypt".Rashi to Exodus 13:16, s.v. U'letotafot bein ei'neicha
The first texts to use the word תְּפִלִּין tefillin are the and Peshitta Phylacteries, Jewish Encyclopedia (1906). and it is also used in subsequent Talmudic literature. תְּפִלִּין tefillin is the Mishnaic Hebrew plural of תְּפִלָּה tefillah, used in rabbinic literature to individuate a single phylactary. Jastrow connects תְּפִלִּין tefillin with Syriac תפלתא "attachment, hangings", in which case tefillin would represent the Aramaic equivalent of טוֹטֶפֶת ṭoṭepheth. Its resemblance to Hebrew "prayer" is wholly coincidental.
The English word "" ("phylacteries" in the plural) derives from Ancient Greek φυλακτήριον (φυλακτήρια in the plural), meaning "guarded post, safeguard, security", and in later Greek, "amulet" or "charm".. The word "phylactery" occurs once (in Accusative case Plural) in the Greek New Testament,Woes of the Pharisees, whence it has passed into the languages of Europe. But neither Aquila nor Symmachus uses "phylacteries" in their translations.
Many have the custom to have high-quality tefillin and beautiful tefillin bags as a hiddur mitzvah. This idea comes from the verse "This is my God and I will glorify Him" (). The Jewish Sages explain: "Is it possible for a human being to add glory to his Creator? What this really means is: I shall glorify Him in the way I perform mitzvot. I shall prepare before Him a beautiful lulav, beautiful sukkah, beautiful fringes (Tsitsit), and beautiful phylacteries (Tefilin)."
Some non-Orthodox scholars think that tefillin may play an Apotropaic magic. For instance, Yehudah B. Cohn argues that the tefillin should be perceived as an invented tradition aimed at counteracting the popularity of the Greek with an "original" Jewish one. Joshua Trachtenberg considered every ornament worn on the body (whatever its declared function) as initially serving the purpose of an amulet.
In addition, the early Rabbinic sources furnish more or less explicit examples of the apotropaic qualities of tefillin. For instance, Numbers Rabbah 12:3 presents tefillin as capable of defeating "a thousand " emerging on "the left side", rabbis Yohanan and Rav Nachman used their sets to repel the demons inhabiting outhouse,BT Berakhot 23a-b whereas Elisha the Winged, who was scrupulous in performing this mitzvah, was miraculously saved from the Roman persecution.BT Shabbat 49a Also, tefillin are believed to possess life-lengthening qualities,Suggested in BT Menahot 36b, 44a-b and in BT Shabbat 13a-b and they are often listed in one breath among various items which are considered amuletic in nature.As is the case in M Kelim 23:1, M Eruvin 10:1 and BT Eruvin 96b-97a Though tefillin are sometimes mentioned together with amulets in the Talmud due to certain similarities of form, they are never identified as such, but specifically differentiated from them.
The main box which holds the tefillin scrolls, known as ketzitzah (קציצה), is cubical. Below it is a wider base known as the titura (תיתורא). At the back of the titura is a passageway ( ma'avarta, מעברתא) through which the tefillin strap is threaded, to tie the tefillin in place.
On both sides of the head-tefillin, the Hebrew letter shin () is moulded; the shin on the wearer's left side has four branches instead of three.
Nowadays it is customary to paint the tefillin black, but archaeological findings show that it is not certain that it was always this way.
The straps must be black on their outer side, but may be any color except red on their inner side.Shulchan Aruch Orach Chaim 32:3 A stringent opinion requires them to be black on the inner side too,Shut Shevet Halevi 9:16 but more commonly the inner side is left the color of leather.
The Talmud specifies that tefillin straps must be long enough to reach one's middle finger, and records the practice of Rav Aha bar Jacob to tie and then "matleit" (plait? wind three times?) them. Menachot 35b However, the passage leaves unclear where the measuring is done from, whether the reference is to hand- or head-tefillin, and what exactly the meaning of "matleit" is. Combining and interpreting the Talmud's statements, Maimonides, Tur, and Shulchan Aruch ruled that the strap of hand-tefillin must reach from where the tefillin is placed on the arm, as far as the middle finger, where it must be wound three times around the middle finger.Mishneh Torah Hilchot Tefillin 13:12; Tur Hilchot Tefillin 27:8; Shulchan Aruch Orach Chaim 27:8 Moshe Isserlis wrote that it is not necessary to wind around the finger (rather, the straps must be long enough that one could wind around the finger); Darchei Moshe haKatzar Orach Chaim 27 letter 5 however, this leniency does not appear in his comments to the Shulchan Aruch. In addition to the windings around the finger, the Shulchan Aruch states that the custom is to wind six or seven times around the forearm.Shulchan Aruch Orach Chaim 27:8
The passages are written by a sofer with special ink on parchment scrolls ( klaf). These are: "Sanctify to me ..." (Exodus 13:1–10); "When YHWH brings you ..." (Exodus 13:11–16); "Hear, O Israel ..." (Deuteronomy 6:4–9); and "If you observe My Commandments ..." (Deuteronomy 11:13-21). The Hebrew Ktav Ashuri script must be used and there are three main styles of lettering used: Beis Yosef – generally used by Ashkenazim; Arizal – generally used by Hasidic Judaism; Velish – used by Sefardim.
The texts have to be written with halachically acceptable (acceptable according to Jewish law) ink on halachically acceptable parchment. There are precise rules for writing the texts and any error invalidates it. For example, the letters of the text must be written in order - if a mistake is found later, it cannot be corrected as the replacement letter would have been written out of sequence. There are 3188 letters on the parchments, and it can take a sofer (scribe) as long as 15 hours to write a complete set. What is Tefillin?, www.stam.net. Retrieved 1 July 2011
It is often claimed that of the tefillin dating from the 1st-century CE discovered at Qumran in the Judean Desert, some were made according to the order understood by Rashi and others in the order of Rabbeinu Tam; however, they in fact do not follow either opinion.
Nowadays, the prevailing custom is to arrange the scrolls according to Rashi's view, but some pious Jews are also accustomed to briefly lay the tefillin of Rabbeinu Tam as well, a custom of the Isaac Luria adopted by the Hasidim, many Sephardic communities, and individuals within the Ashkenazic community. The Vilna Gaon, who wore the tefillin of Rashi, rejected the stringency of also laying Rabbeinu Tam, pointing out that there were 64 possible arrangements of the tefillin scrolls, and it would not be practical to put on 64 different sets of tefillin to account for all possibilities.Aharon Lichtenstein, '"Mah Enosh": Reflections on the Relation between Judaism and Humanism', The Torah U-Madda Journal, Vol. 14 (2006-07), p.46 The Shulchan Aruch rules that only "one who is known and famous for his piety" should put on Rabbeinu Tam tefillin,Shulchan Aruch, Orach Chaim 34:3 while the Mishnah Brurah explains that if any other person puts on Rabbeinu Tam tefillin, it is a sign of arrogance.Mishnah Brurah, Orach Chaim 34:16
The placement of the protrusion of a tuft of calf hairs ( se'ar eigel) identifies as to which opinion the tefillin were written.
The codes view the commandment of tefillin as important, and call those who neglect to observe it "transgressors". Maimonides counts the commandment of laying the arm-tefillin and head-tefillin as two separate positive mitzvot. Tefillin, Mezuzah, ve'Sefer Torah ch 5-6. The Talmud cites Rav Sheshet, who said that by neglecting the precept, one transgresses eight positive commandments.Menahot 44a A report of widespread laxity in its observance is reported by Moses of Coucy in 13th-century Spain. It may have arisen from the fear of persecution, similar to what had occurred to the Jews living in the Land of Israel under Roman rule in the second century, or possibly due to expense, lack of skill in manufacture, or other social pressures upon Jews in the middle ages.
A mourner during the first day of his mourning period is exempt from wrapping tefillin; according to Talmudic law, a bridegroom on his wedding-day is also exempt, but this later exemption is not practiced today. The reason for these exemptions is that the wearer of tefilin must have a constant state of mind intent on the commandment of tefilin, and distractions due to recent death or marriage would be problematic. A sufferer from stomach-trouble who thus can not maintain a clean body, or one who is otherwise in pain and cannot concentrate their mind is also exempt. One who is engaged in the study of the Law and scribes of and dealers in tefillin and while engaged in their work if it cannot be postponed, are also free from this obligation.
Historically, the mitzvah of tefillin was not performed by women, but the ritual was possibly kept privately by some women in medieval France and Germany. It has been popularly claimed that Rashi's daughters (12th century) and the wife of Chaim ibn Attar (18th century) wore tefillin, but there is no historical evidence to back these claims. What’s the Truth About…Rashi’s Daughters? There was never a widely accepted practice of women wearing tefillin prior to 20th century progressive Judaism, though historical sources suggest it was done in some communities prior to the advent of progressive Judaism.
In modern times, men have not been the only ones to elect to wear tefillin. Within the Orthodox movement, it remains a male-only religious obligation, but in egalitarian movements women might opt to observe this practice as a social statement. Women affiliated with the Conservative movement often wrap tefillin. Women and Tefillin : The United Synagogue for Conservative Judaism (USCJ) Since 2013, SAR High School in Riverdale, New York, has allowed girls to wrap tefillin during morning prayer; it is probably the first Modern Orthodox high school in the U.S. to do so. The wearing of tefillin by members of Women of the Wall at the Western Wall caused consternation from the rabbi in charge of the site until a Jerusalem District Court judge ruled in 2013 that doing so was not a violation of "local custom". Western Wall Rabbi: No More Tallit and Tefillin for Women at Kotel haaretz, February 1, 2016 In 2018, a group of students from Hebrew College, a non-denominational rabbinical school in Boston, created a series of YouTube videos to help female and transgender Jews learn how to wrap tefillin.
On the fast day of Tisha B'Av, and some Sephardim do not wear tefillin during the morning (Shacharit) service and they are worn instead at the afternoon service (Mincha).Shulchan Aruch OC 555:1. Other (following the Kabbalah) wear tefillin at Shacharit as usual.
In light of the conflicting opinions, the Mishna Berura (early 20th-century), following the second compromise practice above, recommends Ashkenazim make the following stipulation before donning tefillin: "If I am obligated to don tefillin I intend to fulfill my obligation and if I am not obligated to don tefillin, my doing so should not be considered as fulfilling any obligation" and that the blessing not be recited. Mishna Berura 31:8
The arm-tefillin is laid on the inner side of the bare left arm, right arm if one is left handed, two finger breadths above the elbow, so that when the arm is bent the tefillin faces towards the heart. The arm-tefillin is tightened with the thumb, the blessing is said, and the strap is immediately wrapped around the upper arm in the opposite direction it came from in order to keep the knot tight without having to hold it. Some wrap it around the upper arm for less than a full revolution (the bare minimum to keep the knot tight) and then wrap it around the forearm seven times, while others wrap it around the upper arm an additional time before wrapping it around the forearm. Many Ashkenazim and Italian Jews wear the knot to be tightened (not to be confused with the knot on the base which is permanently tied and always worn on the inside, facing the heart) on the inside and wrap inward, while most Nusach Sephard Ashkenazim and Sephardim wear it on the outside and wrap outward.
Then the head-tefillin is placed on the middle of the head just above the forehead, so that no part rests below the hairline. A bald or partially bald person's original hairline is used. The knot of the head-tefillin sits at the back of the head, upon the part of the occipital bone that protrudes just above the nape. The two straps of the head-tefillin are brought in front of the shoulders, with their blackened side facing outwards. Now the remainder of the arm-tefillin straps are wound three times around the middle finger and around the hand to form the shape of the Hebrew letter of either a shin () according to Ashkenazim, or a dalet () according to Sephardim. There are various customs regarding winding the strap on the arm and hand. In fact, the arm strap is looped for counter-clockwise wrapping with Ashkenazi tefillin while it is knotted for clockwise wrapping with Sephardic and Hasidic tefillin. On removing the tefillin, the steps are reversed.
Earlier, Yemenite Jews' custom was to put on arm-Tefillah and wind forearm with strap, making knot on wrist not winding a finger, and then put on head-Tefillah all made in sitting position. Later, Yemenite Jews followed by Shulchan Aruch and put on arm-Tefillah, making seven windings on forearm and three on a finger, and then put on head-Tefillah. Because according to the Shulchan Aruch head-Tefillah and arm-Tefillah are two different commandments, if both Tefillin aren't available, then one can wear the available one alone.Shulchan-Aruch 27
German Jews also did not tie a finger earlier. But later they put on arm-Tefillah with a knot on biceps while standing, then put on head-Tefillah, and after that they wind seven wraps around forearm (counting by the seven Hebrew words of ), and three wraps around a finger.
Some Western Sephardic families such as the Rodrigues-Pereira family have developed a personalized family wrapping method.
| Exodus 13:1–10: Kadesh Li— the duty of the Jewish people to remember the redemption from Egyptian bondage. | And the spoke to Moses, saying: 'Sanctify to Me all the first-born, whatever opens the womb among the children of Israel, both of man and of animal, it is Mine.' And Moses said to the people: 'Remember this day, in which you came out from Egypt, out of the house of bondage; for by strength of hand the brought you out from this place; no leavened bread shall be eaten. This day you go forth in the Spring month. And it shall be when the shall bring you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto your fathers to give you, a land flowing with milk and honey, that you shall keep this service in this month. Seven days you shall eat unleavened bread, and the seventh day shall be a feast to the . Unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with you, neither shall there be leaven seen with you, in all your borders. And so shall you tell your son on that day, saying: It is because of that which the did for me when I came forth out of Egypt. And it shall be for a sign for you upon your hand, and as a memorial between your eyes, that the law of the may be in your mouth; for with a strong hand has the brought you out of Egypt. You shalt therefore keep this ordinance in its season from year to year. |
| Exodus 13:11–16: Ve-haya Ki Yeviakha— the obligation of every Jew to inform his or her children on these matters. | When the brings you into the land of the Canaanite, as He swore unto you and to your fathers, and shall give it to you, you shall set apart to the all that opens the womb; every firstborn animal shall be the 'S. Every firstborn donkey you shall redeem with a sheep, and if you will not redeem it, then you shall break its neck; and all the first-born of man among your sons shall you redeem. And when your son asks you in time to come, saying: What is this? say to him: By strength of hand the bring us out from Egypt, from the house of bondage; and when Pharaoh found it hard to let us go the killed all the firstborn in the land of Egypt, both the first-born of man, and the first-born of animals; therefore I sacrifice to the all males that open the womb, and redeem all my first-born sons. And it shall be for a sign upon your hand, and as "totafot" between your eyes; for by strength of hand the brought us forth out of Egypt. |
| Deuteronomy 6:4–9: Shema— pronouncing the Unity of the One God. | Hear, O Israel: the our God, the is one. And you shall love the your God with all your heart, and with all your soul, and with all your might. And these words, which I command you this day, shall be upon your heart; and teach them thoroughly to your children, and speak of them when you sit in your house, and when you walk on the road, and when you lie down, and when you get up. And tie them for a sign upon your hand, and let them be "totafot" between your eyes. And write them on the door-posts of your house and on your gates. |
| Deuteronomy 11:13–21: Ve-haya Im Shamoa— God's assurance of reward for observance of the Torah's precepts and warning of retribution for disobedience. | If you listen to My commandments which I command you today, to love the your God, and to serve Him with all your heart and with all your soul, then I will give the rain of your land in its season, the early and the late rain, and you will gather in your grain, your wine, and your oil. And I will give grass in your fields for your cattle, and you will eat and be satisfied. Take care for yourselves, lest your heart be seduced, and you turn aside, and serve other gods, and worship them; and the anger of the be lit against you, and He shut up the heaven, so that there shall be no rain, and the ground not yield her fruit; and you be quickly lost from off the good land which the gives you. Put these words of Mine on your heart and on your soul; tie them as a sign on your hand, and they shall be "totafot" between your eyes. Teach them to your children, to speak of them when you sit in your house, and when you walk on the road, and when you lie down, and when you rise up. And write them on the door-posts of your house, and upon your gates; so that your days, and those of your children, may be multiplied upon the land which the swore unto your fathers to give them, as the days of the heavens above the earth. |
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