Putting On and Removing Tefillin

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Putting on Tefillin at home

  1. One who is careful to wear a Talit Katan (Tzitzit) should put on the Talit Katan and Tefillin in one's house and then walk to Shul wearing Tefillin and in Shul put on a Talit Gadol. [1] However, some say that one should only put on one's Tefilin at home if one had put on a Talit Gadol beforehand. [2]
  2. If one will have to pass dirty areas or there are goyim between one’s house and the Shul, one should put on the Tefillin in the hallway next to the Shul itself if possible. [3]
  3. Because the primary concern is to only enter Shul wearing Tefillin, one should have the Tefillin outside Shul from the day before. [4]
  4. Some say that one should also to walk out of Shul wearing Tefillin. [5]
  5. Some say it’s preferable to put on Tefillin outside of Shul even if one will not be one of the first ten in the minyan because of it. [6]

When to put on Tefillin

  1. The earliest time to put on Tefillin is the time of MeSheyakir. [7]
  2. The minhag is to put on Tefillin after having said Birchot Hashachar and Birchot Hatorah but preferably before the Shema in korbanot and at least before Parshat HaTamid. [8]
  3. One may not put on Tefillin at night. [9] If one has not put on his tefillin, he still can during the time of bein hashemashot even though generally it is forbidden to wear them at night, as long as he has not recited arvit. [10]
  4. Some have the minhag to keep their tefillin on during a brit milah [11] while some people remove it before the brit. [12]
  5. One may put on Tefillin during the day and not during the night. [13] One may put them on in the morning from the time of MeSheYakir. [14]
  6. Nowadays the prevailing custom is to lay them only during the weekday morning service. [15]
  7. The minimum requirement is to have Tefillin on during Kriyat Shema and Shemoneh Esrei. [16]
  8. The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly have in mind the knowledge that they are being worn.
  9. If one has a choice between praying the amida with the tzibbur or waiting for a pair of tefillin he should wait for the tefillin and pray alone unless the time for praying is going to pass. [17]
  10. If one is waiting for a pair of tefillin and the time to say keriat shema may pass, he should recite shema without tefillin. [18]
  11. When one says Vekeshartem LeOt Al Yadecha one should touch one's Tefillin shel Yad and when one says VeHayu VeTotafot Ben Aynecha one should touch one's Tefillin shel rosh. [19]
  12. Some have the minhag to touch their Tefillin when they say the following prayers: Oter Yisrael BeTifara (Tefillin shel Rosh only), Ozer Yisrael BeGevura (Tefillin shel yad only), Kadesh Li Kol Bechor, at the words Yehe Kavod and Maasbeha Lechol chay ratzon in Hodu, Kadosh Kadosh Kadosh in Birkat Yotzer, Hashem Sifatay Tiftach, Hamivarech Et Amo BaShalom. [20]
  13. If it is after sunset but before tzet hakochavim and one hasn’t put on tefillin, he still can. [21] Once tzet hakochavim passes you cannot. [22]

Removing the Tefillin

  1. According to Ashkenazim, one should remove one's Tefillin standing, however, the Sephardic minhag is to remove the Tefillin shel yad sitting.[23]
  2. The Ben Ish Chai says to remove tefillin as follows: standing or sitting remove finger, hand, and two windings of forearm. Then stand to take off shel Rosh and sit to take off rest of shel yad. [24] In contrast, Rav Rephael Baruch Toledano maintains that one should remove tefilin in the following manner: remove tefilin shel yad from hand and a little bit of one's arm and tefilin shel rosh while standing, then wrap the tefilin shel rosh and return it to its bag, afterwards sit down to remove the rest of the tefilin shel yad and return it to its bag. [25]
  3. One should remove one's Tefillin shel rosh before one's Tefillin shel yad.[26]
  4. One shouldn't remove one's Talit until one removed one's Tefillin.[27]
  5. One should wait until at least the kedusha of uva litzion before removing their tefillin. [28] Preferably though one should wait until after al ken in aleinu lishabeach. [29] There is Kabbalistic significance in waiting until the mourner's kaddish that takes place after alenu leshabeach to take off one's tefilin. [30]
  6. Ideally, one should learn a little bit of torah after prayers while still wearing Tefillin. [31]
  7. On a day when there is Kriyat HaTorah, one should not remove his tefilin until the Torah is returned to the Aron, however, if one must do so, he should put his talit over his head when removing the tefilin shel rosh in order that one's head be covered during the return of the sefer Torah. [32]
  8. When there is a brit mila, one should keep his tefilin on until afterwards because the brit mila and tefilin are both an "ot." The minhag is that the sandak, mohel, and father of the son receiving the berit mila procedure keep their tefilin on. [33]
  9. One should remove the tefilin shel rosh with his weaker hand to show his desire to fulfill mitzvot and reluctance to stop. [34]
  10. It is a nice practice to kiss the tefillin upon removing them. [35]
  11. When putting the tefilin back one should place the tefilin shel rosh on the bag's left. [36]
  12. One should be careful not to put one's talit or siddur on top of his tefilin when placing one's religious articles bag in his bag. [37]
  13. There is a custom to kiss the tefilin before putting them away in order to display our love for the mitzvot. [38]

Talit before Tefillin

  1. One should put on Talit before Tefillin.[39] Even if the Talit is only obligated in Tzitzit Derabbanan it still takes precedence to the Teffilin. [40]
  2. If one puts his talit and Tefillin in the same bag, one should be careful to place the Talit to the side of the Tefillin so that one takes the Talit first and then the Tefillin. [41]
  3. If one isn’t going to fulfill the mitzvot of Talit and Tefillin one may pass over one and take the other. [42]Hence if the Tefillin was mistakenly placed above the Talit and one doesn’t plan on fulfilling the mitzvah with them now one may remove both and rearrange it. [43]
  4. Similarly, if one has a Talit of Shabbat in the same bag and above the Talit of the weekday one may take the Talit of the weekday even if it’s below. [44]
  5. If one has only a Tefillin and not a Talit, according to Ashkenazim one shouldn’t wait but rather one can just put on the Tefillin, however Sephardim hold that if one will but will have Talit available to him before the latest time to say Shema, one should wait to get the Talit before putting on the Tefillin. However, if one will not have a Talit available before the latest time for Shema, one should don the Tefillin in order to say Shema with Tefillin in the time. [45]
  6. If one takes off one’s Talit and Tefillin momentarily and then returns one should still put on the Talit first. [46]
  7. If one is wearing Tefillin and then a Talit becomes available, one doesn’t have to remove one’s Tefillin, rather one should just put on the Talit while wearing the Tefillin. [47]
  8. If someone by accident took the Tefillin before the Talit, some say that one should put on the Tefillin since one has it in one’s hands, while others hold one should leave the Tefillin (respectfully), engage in another activity and when one returns one can put on the Talit first. [48]
    1. The same applies if one only took the Tefillin in their bag before taking the talit. [49]
    2. If one has Tefillin in the room that one is in and a Talit in the next room, the principle of not passing up the mitzvah applies and so one should put on the Tefillin first or leave the Tefillin, engage in another activity and then get the Talit first. [50]
  9. If one first made a mistake by taking the Tefillin and then made another mistake by putting down the Tefillin, he should then put on the Talit first. [51]
  10. There’s a doubt in a situation where one would we embarrassed to put on Tefillin without a Talit whether one can put on the Talit first. [52]
  11. If one can only afford either a tallit or tefillin, one should buy tefillin. [53]

Kavana (intent) when putting on Tefillin

  1. When putting on Tefillin one should have the following Kavana: Hashem commended us to wear these 4 parshiot (in the Tefllin) which speak of the oneness of Hashem and exodus of Egypt in order that we remember the miracles that reflect Hashem’s totally control over the upper and lower worlds. One should also have intent to make one’s Nishama in one’s brain and the heart which is the seat of emotion and thought, subservient to Hashem, and in this way one will remember Hashem and minimize one’s personal pleasures. [54]
  2. This is certainly an important intent, however one didn’t have such an intent one has still fulfilled their obligation. [55]
  3. It’s also important to have intent that is doing the action in order to fulfill a Biblical obligation. [56]

Process of Putting Tefillin On

  1. The Tefillin of the arm is put on before the Tefillin of the head. [57] Therefore one should be careful to arrange the Tefillin in the case so that one takes the Tefillin shel yad first. Furthermore, it is proper to keep the tefilin shel rosh in one's bag or at least still wrapped until one is finished donning the tefilin shel yad. [58]
  2. Right handed people wear the tefillin on their left arm and left handed people place it on their right arm. Whether you are right handed or left handed is determined by which hand you write with. Someone who is completely ambidextrous should place it on the left arm. [59] One who in the past performed all activities with his right hand but for whatever reason has lost use of it and now his left becomes stronger should place it on the right arm. [60]
  3. The sephardic minhag is to place the tefillin shel yad while seated and the tefillin shel rosh while standing, [61] and remain standing while wrapping the tefillin around the hand. [62] A sephardi who prays in an ashkenazic minyan should place his tefillin according to sephardic minhag. [63]
  4. Sephardim have the custom to recite the passages of "kadesh li" and vihaya ki yiveacha," two of the four passages in tefillin after putting them on. [64]
  5. The beracha of shehecheyanu is not recited the first time someone puts on tefillin. [65]
  6. If one injured his arm, he should wrap his tefilin on top of the rag that covers his wound. [66] Nonetheless, one must try to avoid wrapping his tefilin over his wound's rag. [67] Furthermore, in a case where donning the tefilin over a rag is necessary, one does not recite a beracha on the tefilin shel yad, but one should recite a beracha on the tefilin shel rosh and have the tefilin shel yad in mind. [68]

If one mistakenly put on the Tefilin Shel Rosh First

  1. If one mistakenly took the Tefillin Shel Rosh first, one must put down that Tefillin, and put on the Tefillin Shel Yad first. [69]
  2. If one mistakenly put on the tefilin shel rosh first, he should put on the tefilin shel yad afterwards and need not take off the tefilin shel rosh before putting the tefilin shel yad on. However, if one put the tefilin shel rosh on incorrectly, he should take it off, put on the tefilin shel yad, and then re-don the tefilin shel rosh. [70]

If one only has one of the Tefilin

  1. If one only has one of the tefilin he should wear it and say the beracha, similarly, if one of his tefilin are pasul he should still wear the other and recite the beracha on it. [71]

Brachot of Tefillin

  1. Before the strap of the arm-tefillin is tightened, the blessing of להניח תפילין is said. [72] If someone forgot to recite the blessing before tightening the arm tefillin he should still recite it, even if he has already placed his head tefillin. [73]
  2. Upon placement of the head-tefillin, Sephardic and Hasidic authorities are of the opinion that the blessing on laying the head-tefillin is not necessary and the one blessing on laying the arm-tefillin is sufficient. [74]
  3. It is strictly forbidden to talk between the placement of the arm and head-tefillin. [75] Furthermore, one should not answer Kaddish or Kedusha between putting on Tefillin Shel Yad and Tefillin Shel Rosh, yet one should pause to listen to Kaddish or Kedusha.[76] If he mistakenly answered he doesn't recite a beracha on the head tefillin. [77] One should not answer "amen" to another's beracha between donning the tefillin shel yad and tefillin shel rosh. [78] Nevertheless, if one accidentally answered "amen" to another's beracha, he does not make a beracha on the tefillin shel rosh. [79]
  4. However, if one spoke by mistake about things unrelated to the tefillin, he must recite the beracha of al mitzvat tefillin as the Ashkenaz. [80] If he mistakenly spoke about things related to the tefillin he not need to recite another beracha. [81]
  5. Ashkenazim, however, do recite a second blessing of על מצות תפילין on the head-tefillin, before tightening it around the head‏. [82]
  6. It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם וע‏ד because of the doubt as too the necessity of the beracha. [83]
  7. If one removes his tefillin to go to the bathroom he recites a new beracha upon putting them back on. [84]
  8. It is prohibited to recite a beracha on stolen tefilin, including tefilin that one bought from a thief. [85]
  9. If one removes his tefilin and puts on a different pair, he recites a beracha upon donning the other pair. [86]
  10. If one removed his tefilin without the intention of putting them back on and then decides to put them back on, he recites another beracha when putting them back on. However, if one removed his tefilin with the intention of putting them back, he does not recites another beracha when putting them back on. [87]

Where the Tefillin are placed

  1. The arm-tefillin is placed on the biceps of the arm, two finger breadths away from the elbow, with the box facing inward towards the heart. [88] After the beracha is said, the arm-tefillin is tightened, then wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions. The sephardic minhag is to wrap the seven times outward, away from the body while the ashkenazi minhag is to wrap towards the body. [89] There is a custom to cover the arm-tefillin with the sleeve, in accordance with the verse "And they will be a sign to you...", i.e. to you and not to others. [90]
  2. Next, the head-tefillin is placed on top of the head, "between the eyes" but not lower than the hairline (or if balding, where one's hairline once was). [91] 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. [92] The two straps of the head-tefillin are brought in front of the shoulders, with their blackened side facing outwards. [93]

Wrappings around the hand

  1. The Tefillin Shel Yad should be put on the left arm on the area where the muscle bulges in the lower half of the area between the elbow and armpit. [94] One should make sure not to put the Tefillin within two fingerbreadths of one’s elbow. [95]
  2. The Tefillin should be tilted slightly towards the body so that when the arm is bent the Tefillin faces the heart. [96]
  3. The knot which looks like a Yud on the Tefillin Shel Yad should be facing inward and touching the main Tefillin box. [97]
  4. The Minhag is to put the Maavarta (bridge) part of the Tefillin facing the shoulder. [98] The Maavarta should also be below halfway between the elbow and armpit. [99]
  5. It’s better that the Maavarta is placed above halfway between the elbow and armpit and not have the main box of Tefillin be within 2 fingerbreadths of one’s elbow. [100]
  6. Many authorities are lenient not to require a Netilat Yadayim if one touches the skin in the area where the Tefillin Shel Yad is placed or rub one’s hair while putting on Tefillin Shel Rosh, [101] however, some are strict. [102]
  7. Nothing can interpose between the Tefillin or the area where the straps wrap around the arm and one’s body, however, in the area of the knot one may have an interposition. [103]

Physical Separation/Chatzitza

  1. One should ensure that there is no interposition between the Tefillin Shel Rosh and one's head or the Tefillin Shel Yad and one's arm. [104]
  2. The following are considered items that separate between the Tefillin and one's body: loose dirt [105], water in your hair [106], a wig [107] a toupee [108], and long hair.[109].
  3. A wristwatch does not need to be removed. [110]
  4. If one is unable to remove a bandage or a cast he should wear the tefillin without a beracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the beracha should be recited as usual. [111]

==Sources==

  1. Based on the Zohar Vaetchanan 265, the Shulchan Aruch 25:2 rules that one who is careful to wear a Talit Katan should put on the Talit Katan and Tefillin in one's house and then walk to Shul wearing Tefillin and in Shul put on a Talit Gadol.
  2. Halacha Berura (Rav David Yosef, 25:11) quotes the Ari"zal as saying that even if one is wearing a Talit Katan one must put one's Talit Gadol before putting on one's Tefillin at home and adds that it's good to follow this latter opinion.
  3. Mishna Brurah 25:8 and 10, Sh"t Rav Pealim OC 1:4, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of tefillin, seif 6
  4. Kaf HaChaim 25:17, Piskei Teshuvot 25:6
  5. Piskei Teshuvot 25:6
  6. Ben Ish Chai Vayera #5, Kaf HaChaim 25:18, Halacha Brurah 25:13, Yalkut Yosef (Tefillin 25 note 36)
  7. S"A 30:1
  8. Kaf HaChaim 25:3-4
  9. S"A 30:2
  10. Halichot Olam volume 1 page 29, Mishna Brurah 30:3
  11. Mishna Brurah 25:55 based on Magen Avraham OC 25:28 and Shach YD 265:24. Rabbi Chaim Jachter http://koltorah.org/ravj/Minhagim_of_Brit_Milah_1.html testifies that this is the minhag of Rav Reuven and Rav Dovid Feinstein, although Rabbi Jachter himself says that the minhag seems to be that only the father and sandek wear it throughout the bris.
  12. Yalkut Yosef p. 895, Aruch Hashulchan YD 265:38. Kaf Hachayim 25:92 writes that the minhag is for the father, mohel, and sandak to leave their tefillin on for the brit.
  13. S"A 30:2, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, the time fore donning, seif 2
  14. S"A 30:1
  15. S"A Orach Chaim 37:2, Rambam Hilchot Tefillin 4:26
  16. S"A 25:4, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of tefillin, seif 16. The gemara in Berachot 14b says that if a person recites the morning shema without tefillin it is as if he is testifying falsely about himself when he says the pasuk that discusses the obligation to wear tefillin while he is not fulfilling it. The Zohar 93b speaks highly of one who prays the amida with his tefillin.
  17. Magen Avraham 66:12, Kitzur S"A 10:22, Kaf Hachayim 25:28
  18. Sh"t Yabia Omer OC 1:4 and he doesn't fall into the category of people criticized by the gemara berachot 14b mentioned above.
  19. Yalkut Yosef 28:2
  20. Yalkut Yosef 28:2
  21. Magen Avraham 30:2.
  22. Shulchan Aruch 30:2, Sh"t Yabia Omer OC 7:7:5.
  23. Kitzur S"A 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)
  24. Ben Ish Chai Chayei Sara: halacha 10.
  25. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 38
  26. Kitzur S"A 10:20
  27. Kitzur S"A 10:20
  28. Shulchan Aruch 25:13, Kitzur S"A 10:19, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 31
  29. Arizal in Shaar Kavanot derush 5 tefillin, Ben Ish Chai Parashat Chayei Sara: halacha 10.
  30. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 30
  31. Arizal quoted by Ben Ish Chai Chayei Sara 11, Chida in machazik beracha siman 25, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 32.
  32. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 33
  33. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 37.
  34. Ben Ish Chai Chayei Sara: Halacha 10, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 39.
  35. Shulchan Aruch 28:3
  36. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, distraction from tefilin and their removal, seif 7
  37. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, distraction from tefilin and their removal, seif 8
  38. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, distraction from tefilin and their removal, seif 11
  39. S”A 25:1 says that the Talit goes first because we want to increase in Kedusha from Talit to Teffilin.
  40. Mishna Brurah 25:1, Halacha Brurah 25:7, Ben Ish Chai Vayera Halacha 3
  41. S"A 25:1 writes that one must not place the Tefillin above the Talit because otherwise one may take the Tefillin before the Talit. However, Halacha Brurah 25 writes that it's not respectful to the Tefillin to place the Talit above the Tefillin, therefore it should be placed in a separate bag or to the side of the Tefillin.
  42. Mishna Brurah 25:3 writes that the law that one can’t pass up a mitzvah only applies when one intends to do the mitzvah.
  43. This follows clearly from the above Mishna Brurah but is written as an example in Halachot of Tefillin by Rabbi Shlomo Churba (page 7) quoting Or Letzion (vol 2, 44:16).
  44. Kaf HaChaim 25:8 writes that since one doesn’t intend to use the Talit of Shabbat now one is permitted to take the Talit of the weekday even if it’s below.
  45. Rama 25:1 writes that if one has Tefillin but not Talit one shouldn’t wait for the Talit but rather just put on the Tefillin. The Magan Avraham 25:2 understands that this is the case even if there’s no concern that one will miss Sof Zman Kriyat Shema. Mishna Brurah 25:7 agrees. However, the Machaneh Chaim (Mehudra Kama 2), Sh”t Shenot Chaim 36, Kaf HaChaim 25:10, Yalkut Yosef (Sherit Yosef 1 pg 319), and Halacha Brurah 25:10 argue that one should wait to put on the Talit as long as one will not miss the time for Kriyat Shema.
  46. Mishna Brurah (Biur Halacha D”H Vayitztarech) writes that the principle that one should put on Talit before Tefillin is true also in a case where one took off the Talit and Tefillin momentarily and now comes to put on Talit and Tefillin. This is quoted in Yalkut Yosef (Sherit Yosef 1 pg 318), Halacha Brurah (Birur Halacha 25:2), Amudei HaShulchan 10:2, and Divrei Shalom (vol 1 pg 15).
  47. Ben Ish Chai (Vayera 4, Sh”t Rav Poalim 1:4) writes that if someone is only wearing Tefillin and a Talit becomes available, one should remove one’s Tefillin before putting on the Talit. So holds the Sh”t Torah Lishmah 1. However, the Rama 25:1 writes that if one has only Tefillin one should put that on and when one gets a Talit one should don the Talit implying that one doesn’t need to remove the Tefillin in order to put on the Talit. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees.
  48. The S”A 25:1 writes that one should be careful not to put the Tefillin above the Talit in one bag because then one may take the Tefillin first and have to put them on before the Talit. The S”A here holds that since one picked up the Tefillin the principle of not passing up a mitzvah overrides putting the Talit on before the Tefillin. Most achronim rule in accordance with S”A including Mishna Brurah and Halacha Brurah 25:9. However, the Kaf HaChaim 25:10 writes in name of the Arizal that one should always put on the Talit first even in such a case. Therefore, the Sh”t Or Letzion 2:44:16 writes that one should leave the Tefillin and engage in another activity, so that when one returns to the Tefillin one may put on the Talit first according to all opinions. [This advise of engaging in another activity in order to remove the issue of not passing up a mitzvah is sourced in the Magan Avraham 25:4 and Mishna Brurah 25:3.] Even though the Halacha Brurah 25:9 argues that once one is involved in a mitzvah one isn’t allowed to engage in a non-mitzvah, still the Divrei Shalom (vol 1 pg 23), Yalkut Yosef (Sherit Yosef 1 pg 315-7), Rabbi Eli Mansour on dailyhalacha.com, and Halachot of Tefillin (by Rabbi Shlomo Churba pg 8) rule in accordance with the Or Letzion.
  49. Magan Avraham 25:1 argues that the principle of not passing up a mitzvah doesn’t apply if one takes the Tefillin in their bag before taking the Talit. So holds the S”A HaRav 25:3. However, Kitzur S”A 10:2, Maamer Mordechai 25:3, Nehar Shalom 25:1, Nishmat Adam 13:2, Levush 25, Taz 25:10, Eliyah Rabba 25:4, Chaye Adam 13:1, Shalmei Tzibbur (pg 37a), Siddur Bet Ovad (Makom Hanachat Tefillin 1), Kaf HaChaim 25:6, and Mishna Brurah (Biur Halacha 25:1 D”H Shelo Yanichu) rule that the principle of not passing up a mitzvah applies even if the Tefillin are still in their bag.
  50. Mishna Brurah 25:4 writes that the principle of not passing up on a mitzvah applies even to when one mitzvah is in the room that one is in and the other mitzvah is in another room. Therefore the same halacha as when one picks up Tefillin before Talit applies as above.
  51. Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2)
  52. Mishna Brurah (Buir Halacha 25) writes that if one is embarrassed to put on the Tefillin first there is a doubt whether one may put on the Talit first. Yalkut Yosef (Sherit Yosef 1 pg 318) writes that since we hold that the principle of not passing up a mitzvah is only derabbanan, we override the Derabbanan with Kavod HaBriot. Whether not passing up a mitzvah is derabbanan or deoraittah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8).
  53. Kaf Hachayim 25:3
  54. S”A 25:5, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 1
  55. Mishna Brurah 25:16
  56. S”A 60:4
  57. Rashi Yoma 33b "Avurei" learns this from the concept of ein maavirin al hamitzvot. Tosfot there "avurei" questions this because the gemara menachot 36a derives this from the pasuk (Devarim 6:8, see above) of tefillin, which mentions arm before head. Therefore tosfot interpet the gemara in Yoma as referring to the placement of the tefillin in the bag. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 18. Ben Ish Chai Vayera Halacha 6 says that this order has great kabbalistic significance as well. Chazon Ovadia Chelek 2 page 209 says that the order relates to the idea of naase vinishma (Shemot 24:7, that the Jews accepted to observe the commandments and only afterwards understand them, because the tefillin shel yad represent our actions and the shel rosh represent our understanding
  58. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 20
  59. S"A 27:1, 27:6 based on gemara Menachot 37a. Halacha Berura 27:21 writes that someone who writes with one hand and performs all other activities with another is praiseworthy if he places on the other hand in addition without a beracha. This is also the ruling of Rabbi Eli Mansour http://www.dailyhalacha.com/displayRead.asp?readID=1101
  60. Mishna Brurah 27:22
  61. Sh"t Yechave Daat 4:36, Chesed La'alafim 25:4.
  62. Kaf Hachayim 25:68, Chesed La'alafim 25:11, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 18
  63. Sh"t Yechave Daat 4:36
  64. Od Yosef Chaim Vayera 25
  65. Chida in Machazik Beracha 22, Kaf Hachaim Palachi 10:8 based on Tosafot Menachot 75, against the tosefta Berachot 6:10 which says that when one makes tzitzit or tefillin, to make a shehecheyanu which is brought down by the Rambam Hilchot Berachot 11:9. However, the Biur Halacha 22:1 and Kaf Hachayim 22:2 both suggest to put on a new garment and say the shehecheyanu on that immediately before putting on tefillin for the first time, while having in mind for the tefillin, as well, to cover the safek.
  66. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 10
  67. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 11
  68. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 12
  69. S"A 25:6, Kaf Hachayim 25:42
  70. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 2
  71. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 1
  72. S"A 25:8
  73. Kaf Hachayim 25:49
  74. S"A 25:5
  75. S"A 25:9, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 3
  76. S"A 25:10, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 14
  77. Kaf Hachayim 25:63-64, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 14
  78. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 15
  79. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 15
  80. S"A 25:9, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 3
  81. S"A 25:10
  82. Rama 25:5, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefillin, seif 3. Kaf Hachayim 25:40 writes that a sephardi who hears the berachah on the shel rosh is permitted to answer amen in his head.
  83. Rama 25:5
  84. Sh"t Yabia Omer 8:2
  85. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 30
  86. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 23
  87. Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 21
  88. S"A 27:1
  89. Kaf Hachayim 25:67, Halacha Berurah 27:27
  90. Ben Ish Chai Vayera 15 based on Shaar Hakavanot Derush 5 of Tefillin
  91. Ben Ish Chai Chayei Sarah Halacha 1
  92. S"A 27:10
  93. S"A 27:11
  94. S”A 27:1, Mishna Brurah 27:4
  95. Piskei Teshuvot 27:1 quoted Tefillah LeMoshe 7:7
  96. S”A 27:1
  97. S”A 27:2. Ben Ish Chai Vayera Halacha 15 says that according to Kabbalah the yud should be touching the box even when the tefillin are wrapped in their boxes. Shaare Teshuva OC 27:2 quotes the Shalmei Tzibbur saying the same.
  98. S”A 27:3
  99. Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34
  100. Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46
  101. Halichot Shlomo (Tefillah 4:3), Sh”T Shelmat Chaim 39-40, Kaf HaChaim 4:59
  102. Piskei Teshuvot 27:2 quoting Dinim Vehanahot LeChazon Ish 3:10 and Chelkat Yehoshua 6:7
  103. S”A 27:4, Mishna Brurah 27:16
  104. Bet Yosef 27:4 quotes a dispute between the Rosh (Hilchot Tefillin 18, Sh"t HaRosh 3:4) who says that that there may not be any interposition between the Tefillin Shel Rosh and one's head and the Tefillin Shel Yad and one's arm and the Rashba (Megillah 24b s.v. Sipah) who allows putting Tefillin on top of an interposition. [See the Sh"t HaRashba Sh"t 3:282 where at first he acknowledges the explanation of the Rosh but comments that this is the halacha lo lemaaseh and continues to explain his own explanation until he concludes that his approach is the halacha.] S"A 27:4 rules like the Rosh. The Rama 27:4 says that this only applies for the batim (boxes) themselves and not the retzuot (straps) but Mishna Brurah 27:16 says that one should not be lenient in this. S"A 27:5 says though that if one needs to lenient for some medical reason and needs a head covering, he can wear them above a thin hat. The Rama there says in that case he can't say a beracha.
  105. Mishna Brurah 27:14
  106. Shaare Teshuva 27:6 says one should make sure to dry his hair well if he wet it before putting on the tefillin, both because it could damage the tefillin, and because the water itself could be considered a separation.
  107. Mishna Brurah 27:16
  108. Iggerot Moshe OC 4:40:18 says that if removing it in public would embarrass the person that he should put on Tefillin in private with a beracha without the toupee and then go to shul and put it on there over the toupee without a beracha but hair that is transplanted is considered part of the head and is not a problem. see Daily Halacha (by Rabbi Mansour).
  109. Machatzit Hashekel 27 and Kitzur Shulchan Aruch 10:6 say that although short hair would not be a problem, excessively long hair could be. The Pri Megadim 27 says that hair which is not located in its place of growth but rather has been brushed across from another part of the head, constitutes a chatzitza in tefillin. Mishna Brurah 27:14-15 agrees to this, and says that it also could be hard to keep the Tefillin lined up between the eyes and at the right height with long hair. Aruch Hashulchan 27:14 and Rav Ovadia (Yechave Daat 2:2(22)) hold that there is what to rely on regarding really long hair. The Aruch Hashulchan says only hair moved from another place would be problematic.
  110. Sh"t Yechave Daat 3:2, Sh"t Yabia Omer 2:2 and Rav Ovadia writes that one who is stringent will be blessed. Emes liYaakov OC 27:note 31 says even though the Rama 27:4 based on the Teshuva of the Rashba 1:827 says one doesn't need to worry about barriers except for between the skin and the boxes, that if one is accustomed to removing it he should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head tefillin
  111. Sh"t Yabia Omer OC 2:2