Shulchan Aruch, Orach Chayim Siman 32

Siman 32

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א מִצְוַת תְּפִלִּין שֶׁיִּכְתֹּב אַרְבַּע פָּרָשִׁיּוֹת שֶׁהֵן קַדֶּשׁ לִי כָּל בְּכוֹר עַד לְמוֹעֲדָהּ, וְהָיָה כִּי יְבִיאֲךָ עַד כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרָיִם, וּפָרָשַׁת שְׁמַע עַד וּבִשְׁעָרֶיךָ, וּפָרָשַׁת וְהָיָה אִם שָׁמוֹעַ עַד עַל הָאָרֶץ: הַגָּה: וְצָרִיךְ לְכָתְבָם בַּסֵּדֶר הַזֶּה לִכְתֹּב תְּחִלָּה הַקּוֹדֶמֶת בַּתּוֹרָה וְאִם שִׁנָּה פָּסוּל וּלְכַתְּחִלָּה יִכְתֹּב שֶׁל יָד קֹדֶם שֶׁל רֹאשׁ.

1 The commandment of "Tefillin" is to write four passages i.e. "Kadesh" until "l'moadah [m'yamim yamimah]"(Exodus 13:1-10); "v'haya ki yevi'acha" until "ki b'chozek yad hotziyanu Hashem mimitzrayim" (ibid 11-16); "Sh'ma" until "uvish'arekha" (Deuteronomy 6:4-9) and "v'haya im shamo'ah" until "al ha'aretz" (ibid 11:13-21) Rema: They must be written in this order, that is the order they appear in the Torah and if [the scribe] deviates from this order [the tefillin] are invalid. Ideally the arm-tefillin should be written before the head-tefillin.

ב בְּשֶׁל רֹאשׁ יִכְתֹּב כָּל אַחַת בִּקְלָף לְבַדָּהּ, וְשֶׁל יָד כּוֹתֵב כֻּלָּם בִּקְלָף אֶחָד.

2 The head [tefillin] should be written each [parasha] on its own parchment and the arm [tefillin] should be written all [four] of them on a single piece of parchment.

ג יִכְתְּבֵם בִּדְיוֹ שָׁחֹר בֵּין שֶׁיֵּשׁ בּוֹ מֵי עֲפָצִים בֵּין שֶׁלֹּא בְּמֵי עֲפָצִים: הַגָּה: וּלְכַתְּחִלָּה יַחְמִיר לִכְתֹּב בִּדְיוֹ הָעֲשׂוּיָה מֵעֲשַׁן עֵצִים אוֹ שְׁמָנִים שָׁרוּי בְּמֵי עֲפָצִים (מַהֲרִי"ל סי' קי"ט) וּכְמוֹ שֶׁיִּתְבָּאֵר בְּיוֹרֵה דֵּעָה סי' רע"א: כָּתַב אֲפִלּוּ אוֹת אַחַת בִּשְׁאָר מִינֵי צִבְעוֹנִים אוֹ בְּזָהָב, הֲרֵי אֵלּוּ פְּסוּלִין. אִם זָרַק עַפְרוֹת זָהָב עַל הָאוֹתִיּוֹת מַעֲבִיר הַזָּהָב וְיִשָּׁאֵר כְּתָב הַתַּחְתּוֹן, וְכָשֵׁר, אֲבָל אִם זָרַק הַזָּהָב עַל אוֹת מֵאַזְכָּרָה אֵין לוֹ תַּקָּנָה, לְפִי שֶׁאָסוּר לְהַעֲבִיר הַזָּהָב מִשּׁוּם דְּהָוֵי כְּמוֹחֵק אֶת הַשֵּׁם.

3 They should be written in black ink, whether or not the ink contains gallnut juice (tannic acid). Rema: It is preferable to be careful to write only with ink made of smoked wood or oil (ie. the collected vapors which were then dried and pulverized) soaked in gallnut juice [Maharil - Siman 119] and as is explained in Yoreh Deah - Siman 271.) If he wrote even one letter in a different color or in gold, the tefillin are invalid. If he gilded the letters, he can remove the gold and leave the bottom letters and the tefillin will be valid. But if he gilded [even] one letter of the Divine Names, there is no solution because removing the gold would constitute erasing a Divine Name [which is forbidden].

ד צָרִיךְ שֶׁלֹּא תִּדְבַּק שׁוּם אוֹת בַּחֲבֶרְתָּהּ אֶלָּא כָּל אוֹת תִּהְיֶה מֻקֶּפֶת גְּוִיל: הַגָּה: וְיִכְתֹּב כְּתִיבָה תַּמָּה שֶׁלֹּא יֶחְסַר אֲפִלּוּ קוֹצוֹ שֶׁל יוֹ"ד וִיהֵא מְתֻיָּג כְּהִלְכָתוֹ (טוּר א"ח) וּלְכַתְּחִלָּה יִכְתֹּב כְּתִיבָה גַּסָּה קְצָת שֶׁלֹּא יִהְיוּ נִמְחָקִים מְהֵרָה וְכֵן מִצְוָה לְיַפּוֹתָן מִבַּחוּץ וּמִבִּפְנִים (דִּבְרֵי מָרְדְּכַי).

4 No letter may touch another; rather each letter must be completely surrounded by parchment. Rema: And he must write [in a] perfect script which does not miss even the serif on one yud, and has the ornamentation required by halacha [Tur - Orach Chaim]. It is preferable to write a little boldly so [the writing] will not fade quickly. Similarly it is meritorious to make them as nice as possible both inside and out [Divrei Mordechai].

ה צָרִיךְ שֶׁיִּכְתֹּב בִּימִינוֹ אֲפִלּוּ אִם הוּא שׁוֹלֵט בִּשְׁתֵּי יָדָיו, וְאִם כָּתַב בִּשְׂמֹאל, פָּסוּל, אִם אֶפְשָׁר לִמְצֹא אֲחֵרִים כְּתוּבִים בְּיָמִין. וְאִטֵּר יַד שְׂמֹאל דִּידֵיהּ הוּא יָמִין.

5 [The tefillin] must be written with his right hand, even if he is ambidextrous. And if it was written with a left hand, the tefillin are invalid [in a case where] he is able to find another pair that were written with a right hand. [However] a left-handed person's left hand is considered his right [and the laws are reversed].

ו אֵין צָרִיךְ לְשַׂרְטֵט כִּי אִם שִׁטָּה עֶלְיוֹנָה, וְאִם אֵינוֹ יוֹדֵעַ לְיַשֵּׁר הַשִּׁטָּה בְּלֹא שִׂרְטוּט יְשַׂרְטֵט כָּל הַשּׁוּרוֹת, וְלֹא יְשַׂרְטֵט בְּעוֹפֶרֶת מִפְּנֵי שֶׁמְּקוֹם הַשִּׂרְטוּט נִשְׁאָר צָבוּעַ: הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁצָּרִיךְ לְשַׂרְטֵט תָּמִיד לְמַעְלָה וּלְמַטָּה וּמִן הַצְּדָדִים אַף עַל פִּי שֶׁיּוֹדֵעַ לִכְתֹּב בְּלֹא שִׂרְטוּט וְכֵן נוֹהֲגִין (בָּרוּךְ שֶׁאָמַר מָרְדְּכַי וְסֵפֶר תְּרוּמָה וּסְמַ"ג).

6 One must only score the top line. And if he cannot write straight without it then he may score all the lines. The scoring should not be done with lead since the place of the score stays colored. Rema: Some say one must always score the top line and the bottom line and the sides (ie. mark the margins) even if he can write without it, and such is the custom [Baruch She'amar, Mordechi, Sefer Trumah, and Sma"g].

ז הֲלָכָה לְמֹשֶׁה מִסִינַי תְּפִלִּין עַל הַקְּלָף, וְלֹא עַל הַדּוֹכְסוֹסְטוּס, וְלֹא עַל הַגְּוִיל. כּוֹתְבִין עַל הַקְּלָף בִּמְקוֹם בָּשָׂר, וְאִם שִׁנָּה פָּסוּל. מַהוּ קְלָף וּמַהוּ דּוֹכְסוֹסְטוּס, הָעוֹר בִּשְׁעַת עִבּוּדוֹ חוֹלְקִין אוֹתוֹ לִשְׁנַיִם, וְהַחֵלֶק הַחִיצוֹן שֶׁהוּא לְצַד הַשֵּׂעָר נִקְרָא קְלָף, וְהַפְּנִימִי הַדָּבוּק לַבָּשָׂר נִקְרָא דּוֹכְסוֹסְטוּס, לְפִי זֶה כִּי אַמְרִינָן כּוֹתְבִים עַל הַקְּלָף בִּמְקוֹם בָּשָׂר הַיְנוּ מָקוֹם הַיּוֹתֵר קָרוֹב לַבָּשָׂר דְּהַיְנוּ בִּמְקוֹם חִבּוּרוֹ כְּשֶׁהוּא דָּבוּק לְדוֹכְסוֹסְטוּס, וּקְלָפִים שֶׁלָּנוּ שֶׁאֵין חוֹלְקִים אוֹתָם יֵשׁ לָהֶם דִּין קְלָף וְכוֹתְבִים עֲלֵיהֶם לְצַד בָּשָׂר שֶׁמַּה שֶּׁמְּגָרְרִים קְלִפָּתוֹ הַעֶלְיוֹנָה שֶׁבִּמְקוֹם שֵׂעָר, אֵינוֹ אֶלָּא כְּדֵי מַה שֶּׁצָּרִיךְ לְתַקְּנוֹ לְהַחֲלִיקוֹ, וַאֲפִלּוּ אִם הָיוּ חוֹלְקִים הָעוֹר לִשְׁנַיִם הָיָה צָרִיךְ לְגָרֵר מִמֶּנּוּ כָּךְ וּמִצַּד הַבָּשָׂר גּוֹרְרִים הַרְבֵּה, עַד שֶׁאֵין נִשְׁאָר אֶלָּא הַקְּלָף בִּלְבַד.

7 It is a Received Tradition going back to Moses that tefillin [are written] on the klaf layer, and not on dukhsustos or gevil. We write on the klaf layer, on the flesh side... and any variation is invalid. What is klaf and what is dukhsustos? The raw skin, when it is processed, is split [thickness-wise] in two... the outer layer towards the fur is called klaf and the inner one attached to the meat is called dukhsustos. Thus when we say "we write on the klaf, on the flesh side" we mean the side closer to the flesh i.e. where it connects to the dukhsustos. And our parchment which is not split, is halachically klaf and we write on it on the flesh side since what is scraped away from the hair side is just enough to prepare it, to smooth it out. And even if we were to split the hide to two, it would need to be scraped off. And from the flesh side, we scrape a lot until the only thing left is the klaf alone.

ח צָרִיךְ הַקְּלָף לִהְיוֹת מְעֻבָּד בַּעֲפָצִים אוֹ בְּסִיד, וְצָרִיךְ שֶׁיְּהֵא מְעֻבָּד לִשְׁמוֹ, טוֹב לְהוֹצִיא בִּשְׂפָתָיו בִּתְחִלַּת הָעִבּוּד שֶׁהוּא מְעַבְּדוֹ לְשֵׁם תְּפִלִּין אוֹ לְשֵׁם סֵפֶר תּוֹרָה, אֲבָל אִם עִבְּדוֹ לְשֵׁם מְזוּזָה פָּסוּל.

8 The parchment must be processed with gallnut juice or lime and must be processed for the appropriate purpose. It is proper to declare verbally at the beginning of the process that he is preparing it "for tefilin" or "for sefer torah" but if parchment [used for tefilin] was prepared for mezuzah, it is invalid.

ט אִם עִבְּדוֹ עַכּוּ"ם, לְהָרַמְבָּ"ם פָּסוּל, אֲפִלּוּ אָמַר לוֹ יִשְׂרָאֵל לְעַבְּדוֹ לִשְׁמוֹ, וּלְהָרֹא"שׁ כָּשֵׁר אִם יִשְׂרָאֵל עוֹמֵד עַל גַּבּוֹ וְסִיְּעוֹ: הַגָּה: קְצָת בְּעִבּוּדָהּ (בֵּית יוֹסֵף בְּשֵׁם הָרֹא"שׁ) וְכֵן נוֹהֲגִין וְעַיֵּן לְעֵיל סִימָן י"א סָעִיף ב'.

9 If a non-Jew processed the parchment, RaMBa"M disqualifies it even if a Jew told him to process it for the sake [of the mitzvah of tefillin]. But RO"Sh holds it is valid, as long as a Jew supervises and helps. Rema: In a small part of the process. [Beit Yosef in the name if the Ro"sh, and such is the custom. And see [what was written] previously in Siman 11 Se'if 2]

י כְּשֶׁמְּסַמְּנִין הַנְּקָבִים בְּמַרְצֵעַ כְּעֵין אוֹתִיּוֹת אַף עַל פִּי שֶׁנָּקֵל לְעַכּוּ"ם לְזַיֵּף, אֵין חוֹשְׁשִׁין מִשּׁוּם דְּמִרְתַּת כּוּתִי פֶּן יַכִּיר יִשְׂרָאֵל בִּטְבִיעוּת עַיִן.

10 When hides are marked by puncturing with an awl in shapes like letters (ie. If a non-Jew was given a hide to process and the Jew wants to prevent the non-Jew from exchanging the hide for a different one), even though it would be easy for the non-Jew to forge it, we are not concerned since the non-Jew would be afraid that the Jew [who made the marks] would identify them.

יא עוֹר שֶׁעִבְּדוֹ שֶׁלֹּא לִשְׁמוֹ, אִם יֵשׁ תִּקּוּן לַחֲזֹר לְעַבְּדוֹ לִשְׁמוֹ, יִתְבָּאֵר בְּטוּר יוֹרֵה דֵּעָה סי' רע" א.

11 [The question of whether or not] hides processed with incorrect intent can be reprocessed with the proper intentions is addressed in the Tur, Y"D 271.

יב יִהְיֶה הַקְּלָף מֵעוֹר בְּהֵמָה חַיָּה וְעוֹף הַטְּהוֹרִים, אֲפִלּוּ מִנְּבֵלָה וּטְרֵפָה שֶׁלָּהֶם, אֲבָל לֹא מֵעוֹר בְּהֵמָה וְחַיָּה וְעוֹף הַטְּמֵאִים, דִּכְתִּיב לְמַעַן תִּהְיֶה תוֹרַת ה' בְּפִיךָ, מִמִּין הַמֻּתָּר לְפִיךָ, וְלֹא מֵעוֹר דָּג אֲפִלּוּ הוּא טָהוֹר, מִשּׁוּם דְּנָפִישׁ זֻהֲמֵיהּ.

12 The parchment must be [made] from the skin of a domesticated animal, wild animal, or bird which are kosher... even from a נבלה (ie. a kosher animal which died on it's own, without proper halachic slaughtering) or a טריפה (ie. a kosher animal which had some mortal injury or condition). But it may not be made from the skin of a domesticated animal, wild animal, or bird which are not kosher as it is written: "That the Torah of God be in your mouth" i.e. that the Torah itself must be made from halachically edible species. Parchment [for tefilin] may not be made from the skin of fish -- even kosher ones -- because of its excessive stench.

יג יִהְיֶה הַקְּלָף שָׁלֵם שֶׁלֹּא יְהֵא בּוֹ נְקָבִים שֶׁאֵין הַדְּיוֹ עוֹבֵר עָלָיו, דְּהַיְנוּ שֶׁלֹּא תְּהֵא הָאוֹת נִרְאֵית בּוֹ חֲלוּקָהּ לִשְׁתַּיִם.

13 The parchment should be whole, without any holes that ink cannot fill, i.e. that [the ink should not fall through the gap and] make the letter appear split.

יד הַסוֹפְרִים הַזְּרִיזִים עוֹשִׂים שְׁלֹשָׁה מִינֵי קְלָפִים, הֶעָב יוֹתֵר לִכְתֹּב בּוֹ פָּרָשַׁת שָׁמַע שֶׁהִיא קְטַנָּה, וְהַדַּק מִמֶּנּוּ לְפָרָשַׁת וְהָיָה אִם שָׁמוֹעַ, שֶׁהִיא יוֹתֵר גְּדוֹלָה וּלְפָרָשַׁת קַדֶּשׁ וּלְפָרָשַׁת וְהָיָה כִּי יְבִיאֲךָ שֶׁהֵם אֲרֻכּוֹת עוֹשִׂים קְלָף דַּק מְאֹד, וּבָזֶה יִתְמַלְּאוּ הַבָּתִּים בְּשָׁוֶה וְזֶהוּ נוֹי לִתְפִלִּין.

14 Meticulous scribes make three grades of parchment: the thickest one to write the Parsha of שמע which is the shortest [length], a slightly thinner one for והיה אם שמוע which a longer [than Shema], and for the chapters of קדש and והיה כי יביאך which are longer we make them on a very thin parchment, and through this fill the compartments evenly which makes the tefillin look nice.

טו אִם לְאַחַר שֶׁנִּכְתַּב נִקַּב בְּתוֹךְ הַהֵ"א אוֹ הַמֵּ"ם כָּשֵׁר, אֲפִלּוּ נִקַּב כָּל תּוֹכוֹ שֶׁהַנֶּקֶב מְמַלֵּא כָּל הֶחָלָל. אֲבָל בַּיְּרוּשַׁלְמִי מַשְׁמָע שֶׁגַּם בִּפְנִים צָרִיךְ שֶׁיְּהֵא מֻקָּף קְלָף. נִקַּב רֶגֶל פְּנִימִי שֶׁל הֵ " א אֲפִלּוּ לֹא נִשְׁאַר מִמֶּנּוּ אֶלָּא כָּל שֶׁהוּא כָּשֵׁר לְהָרֹא"שׁ: הַגָּה: אֲבָל שְׁאָר פּוֹסְקִים מַצְרִיכִין כִּמְלֹא אוֹת קְטַנָּה וְהָכֵי הִלְכְתָא (בֵּית יוֹסֵף) נִקַּב רֶגֶל הַיְמָנִי, אִם נִשְׁתַּיֵּר מִמֶּנּוּ מְלֹא אוֹת קְטַנָּה כָּשֵׁר, וְאִם לָאו פָּסוּל.

15 If after it was written, there developed a hole in the middle of the [letter] "ה" or "ם", it is valid. Even if the hole is in the entire inside such that the hold fills all the empty space [it is valid]. But the in the [Talmud] Yerushalmi it's implied that also [if there is a hole] on the inside it needs to be surrounded by parchment [in order for it to be valid]. If there developed a hole on the inner leg of a "ה", even if there's only left [of the leg] a little bit, it's valid according to the Rosh. Rema: But other opinions require [to be remaining] about the size of a small letter, and this is the law (Beis Yosef). If there developed a hole on the right leg [of the letter "ה"], if there remained from it about the size of a small letter it is valid, and if not it is invalid.

טז נִפְסַק אַחַת מֵהָאוֹתִיּוֹת הַגָּה: הַפְּשׁוּטוֹת כְּגוֹן וָי"ו זַיִ"ן אוֹ שֶׁנִּפְסַק רֶגֶל (הַנּוּ"ן) [הא'] וְכַיּוֹצֵא בָּהּ (מָרְדְּכַי ה"ק ד' צ"ב), אִם תִּינוֹק שֶׁאֵינוֹ לֹא חָכָם וְלֹא טִפֵּשׁ יוֹדֵעַ לִקְרוֹתוֹ כָּשֵׁר, וְאִם לָאו פָּסוּל, וְאֵין צָרִיךְ לְכַסוֹת לוֹ שְׁאָר אוֹתִיּוֹת כְּמוֹ שֶׁנּוֹהֲגִים: הַגָּה: מִיהוּ אִם אָנוּ רוֹאִים שֶׁלֹּא נִשְׁאַר צוּרַת הָאוֹת כְּתִקּוּנוֹ, פָּסוּל אַף עַל פִּי שֶׁהַתִּינוֹק קוֹרֵא אוֹתוֹ כְּהִלְכָתוֹ (מָרְדְּכַי וּמַהֲרִי"ק שֹׁרֶשׁ ס"ט וְרִיבַ"שׁ) הָא דְּמַכְשְׁרִינָן כְּשֶׁנִּפְסַק אוֹת, דַּוְקָא כְּשֶׁנִּכְתַּב בְּכַשְׁרוּת וְאַחַר כָּךְ נִפְסַק, אֲבָל אִם מִתְּחִלָּה כְּשֶׁנִּכְתַּב הָיָה שָׁם נֶקֶב וְנִפְסַק בּוֹ, אוֹ אִם רֶגֶל הַכַּף הַפְּשׁוּטָה, אוֹ כַּיּוֹצֵא בָּהּ מַגִּיעַ לְסוֹף הַקְּלָף בְּלִי הֶקֵּף קְלָף מִתְּחִלָּתוֹ, פָּסוּל.

16 If one of the letters got cut off Rema: the [letters that extend] such as "ו" or "ז" or the leg was cut off [of the "א"] (of the "ן"), or similar to it (Mordechai ה''ק ד' צ''ב)... if a child that is neither a genius nor a simpleton knows how to read it, it is valid... and if not, it is invalid. And there is no need to cover other [adjacent] letters (ie. so that the child should be able to read the letter without knowing it from the context of the rest of the word) like the prevailing custom. Rema: However, if we see that there doesn't remain the proper shape of the letter, it is invalid, even if a child can read it properly (Mordechai and Maharik root 69, and the Rivash). That which we said was valid when a letter gets cut off, that's precisely if it was written [originally] in a valid way and afterward it became cut off. But if from the beginning when it was written there was a hole and it was cut off, or if the leg of an extended "ךּ" or similar [letter] reaches to the end of the parchment without [the letter] being surrounded by parchment from the beginning, it is invalid.

יז אִם נָפְלָה טִפַּת דְּיוֹ לְתוֹךְ הָאוֹת וְאֵינָהּ נִכֶּרֶת הָאוֹת, אֵין תַּקָּנָה לִגְרֹר הַדְּיוֹ וְעַל יְדֵי כָּךְ יִהְיֶה נִכָּר הָאוֹת, דְּהָוֵי חָק תּוֹכוֹת וּפָסוּל, מִשּׁוּם דְּבָעֵינָן וְכָתַב וְלֹא וְחָקַק, וְהוּא הַדִּין אִם טָעָה וְכָתַב דָּלֶי"ת בִּמְקוֹם רֵי"שׁ אוֹ בֵּי"ת בִּמְקוֹם כַּ"ף, אֵין תַּקָּנָה לִמְחֹק הַתָּג לְתַקֵּן הָאוֹת, מִשּׁוּם דְּהָוֵי כְּחָק תּוֹכוֹת.

17 If a drop of ink falls into a letter, making the letter unrecognizable, it cannot be fixed by removing the [extra] ink in order to make the letter visible, because this would be "internal engraving" and invalid, because the rule is to write and not to engrave. And this is also the rule if he erred and wrote a letter Dalet instead of a Reish, or a Bet instead of a Kaf; they cannot be fixed by removing the protrusion [of the letter] (ie. the top right corner of the Dalet or the bottom right corner of the Bet), because this is like "internal engraving"

יח מֵ "ם פְּתוּחָה שֶׁנִּדְבַּק פְּתִיחָתָהּ וְנִסְתְּמָה, אֵין מוֹעִיל לִגְרֹר הַדֶּבֶק וּלְפָתְחָהּ, מִשּׁוּם דְּהָוֵי כְּחָק תּוֹכוֹת. וּמָה תַּקָּנָתָהּ, שֶׁיִּגְרֹר כָּל הַחַרְטוֹם וְתִשָּׁאֵר כְּצוּרַת נוּ"ן כְּפוּפָה, וְאַחַר כָּךְ יִכְתֹּב מַה שֶּׁגָּרַר. וְרֵי"שׁ שֶׁעֲשָׂאָהּ כְּמִין דָּלֶי"ת, יֵשׁ לְהַחְמִיר וְלוֹמַר דְּלֹא סַגֵּי כְּשֶׁיִּגְרֹר הַיָּרֵךְ לְבַד אוֹ הַגַּג לְבַד וְיַחֲזֹר וְיִכְתְּבֶנּוּ כְּמִין רֵי"שׁ, מִשּׁוּם דְּבֵין הַגַּג בֵּין הַיָּרֵךְ נַעֲשׂוּ בְּפִסוּל, הִלְכָּךְ צָרִיךְ לִגְרֹר שְׁנֵיהֶם. אִם נִדְבְּקָה אוֹת לְאוֹת בֵּין קֹדֶם שֶׁתִּגָּמֵר בֵּין אַחַר שֶׁנִּגְמְרָה פָּסוּל, וְאִם גָּרַר וְהִפְרִידָהּ כָּשֵׁר, וְלָא מִקְרֵי חָק תּוֹכוֹת מֵאַחַר שֶׁהָאוֹת עַצְמָהּ הָיְתָה כְּתוּבָה כְּתִקְנָהּ. אִם נָגְעוּ רַגְלֵי הַהֵ " א וְהַקּוֹ"ף בַּגַּג יִגְרֹר הָרֶגֶל וְיַחֲזֹר וְיִכְתְּבֶנּוּ, וְאֵין צָרִיךְ לִגְרֹר כָּל הָאוֹת כִּי הַגַּג כַּדִין נִכְתַּב. אִם נָגַע רֶגֶל הָאָלֶ"ף בְּגַג הָאָלֶ"ף אוֹ פְּנֵי הָאָלֶ"ף בִּפְנִים בַּגַּג שֶׁתַּחְתֶּיהָ פָּסוּל, וְאֵין תַּקָּנָה בִּגְרִירָה לְהַפְרִידָהּ דְּהָוֵי כְּחָק תּוֹכוֹת, אֶלָּא יִגְרֹר כָּל מַה שֶּׁנַּעֲשָׂה בְּפִסוּל וְיַחֲזֹר וְיִכְתְּבֶנּוּ: הַגָּה: וְכֵן הַדִּין בְּיוֹ"דֵי הַשִּׁי"ן וְהַצַּדִּ"י וְהָעַיִ"ן וְהַפֵּ"א אִם נָגְעוּ בְּגוּף הָאוֹת יוֹתֵר מִמְּקוֹם דִּבּוּקָם (בֵּית יוֹסֵף).

18 An open "מ" that its opening connected and became closed, it is not effective to scrape the connection to open it up because that would be like "internal engraving". And how do you fix it? You one should scrape the entire "nose" [of the "מ"] and leave over what looks like a bent nun (ie. this form of the letter nun: "נ"), and after he should write what was scraped away. And a "ר" that was written like a "ד", one should be strict and say that it's not enough to scrape the "thigh" [of the "ד"] alone or the "roof" of the "ד" alone and rewrite it like a letter "ר", because then either the "roof" or the "thigh" would have been made in an invalid state, therefore, one needs to scrape off both of them. If two letters became connected whether it was before or after they were completed, it is invalid. And if it was scraped and it disconnected, it is valid. And it is not called "internal engraving" since the letter itself was already written in the proper way. If the "feet" of a "ה" or a "ק" touched the "roof" [of their own letters] he should scrape away the "foot" and go rewrite it and there is no need to scrape away the entire letter because the "roof" was written correctly. If the "foot" of an "א" touched the "roof" of the "א" or the "face" of the "א" on the inside touched the "roof" below it, it is invalid, and there is no way to fix it by scraping to disconnect it because that's like "internal engraving", rather he should scrape everything that was written in an invalid state and rewrite it. Rema: and so too is the law with the "yud's" of the "ש", and the "צ" and the "ע" and the "פ" if they touch the "body" of the letter more than just from the places where they're attached (Beis Yosef)

יט בִּתְחִלַּת הַכְּתִיבָה יֹאמַר בְּפִיו: אֲנִי כּוֹתֵב לְשֵׁם קְדֻשַּׁת תְּפִלִּין. וּמִלְּבַד זֶה בְּכָל פַּעַם שֶׁכּוֹתֵב אַזְכָּרָה צָרִיךְ לוֹמַר שֶׁכּוֹתְבָהּ לְשֵׁם קְדֻשַּׁת הַשֵּׁם: הַגָּה: וְיֵשׁ אוֹמְרִים דְּסָגֵי כְּשֶׁמְּחַשֵּׁב שֶׁכּוֹתֵב הָאַזְכָּרוֹת לִשְׁמָן הוֹאִיל וְהוֹצִיא בִּתְחִלַּת הַכְּתִיבָה בְּפִיו סַגֵּי בְּהָכֵי (הָרֹא"שׁ ה"ת וְס"ת וְטוּר יוֹרֵה דֵּעָה וְא"ח) וְיֵשׁ לְהָקֵל בְּדִיעֲבַד וּכְשֶׁבָּא לְנַמְנֵם לֹא יִכְתֹּב דְּאֵינוֹ כּוֹתֵב אָז בְּכַוָּנָה (אוֹר זָרוּעַ).

19 At the beginning of writing he should say out loud "I am writing for the sake of the sanctity of tefillin." And besides from this, every time that he writes a mentioning [of G-d's name] he needs to say that he is writing it for the sake of the sanctity of the name [of G-d]. Rema: And there are those that say that it's enough to have in mind that the writing of the mentionings [of G-d's name] was for their sake since he can rely on what he said out loud at the beginning of writing, here it's enough (the Rosh H"T and S"T, and the Tur Yoreh Deah and A"C) and there is what to rely on to be lenient in this as a non-optimal practice. And if one comes to start dozing off he should not write since then his writing is not with the proper intentions (Or Zaruah).

כ צָרִיךְ לְדַקְדֵּק בַּחֲסֵרוֹת וִיתֵרוֹת, שֶׁאִם חִסֵר אוֹ יִתֵּר אוֹת אַחַת פְּסוּלִים וְנִמְצְאוּ הַמְּנִיחִים אוֹתָם מְבָרְכִים בְּכָל יוֹם בְּרָכָה לְבַטָּלָה, וְגַם שָׁרוּי בְּכָל יוֹם בְּלֹא מִצְוַת תְּפִלִּין, וְנִמְצָא עֹנֶשׁ הַסוֹפֵר מְרֻבֶּה, לָכֵן צָרִיךְ לִהְיוֹת מְאֹד יְרֵא שָׁמַיִם וְחָרֵד לִדְבַר הַשֵּׁם, הַמִּתְעַסֵק בִּכְתִיבַת תְּפִלִּין וְתִקּוּנָן.

20 One needs to be exact with missing and added [letters], because if there is missing or added a single letter, it's invalid and it will be that those who put on those [ tefillin ] are blessing every day a wasted blessing. And also, he's in a state every day of being without the commandment of tefillin... and it will be that there is a great punishment for that scribe. Therefore, he needs to have a great fear of heaven and tremble at the word of G-d, one who deals with the writing of tefillin and their mending.

כא כָּל פָּרָשָׁה, אַחַר שֶׁיִּכְתְּבֶנָּה, יִקְרָאֶנָּה הֵיטֵב בְּכַוָּנָה וְדִקְדּוּק פַּעֲמַיִם וְשָׁלֹשׁ, וְיַחֲזֹר וְיִקְרָאֶנָּה קֹדֶם שֶׁיִּתְנֶנָּה בְּתוֹךְ בֵּיתָהּ, כְּדֵי שֶׁלֹּא תִּתְחַלֵּף פָּרָשָׁה בְּפָרָשָׁה.

21 Each chapter, after he writes it, he should read it well, with focus and meticulously, two or three times. And he should repeat and read it before he places it in its casing, in order so that one chapter shouldn't be switched with another.

כב טוֹב לְנַסוֹת הַקֻּלְמוֹס קֹדֶם שֶׁיַּתְחִיל לִכְתֹּב הַפָּרָשָׁה שֶׁלֹּא יְהֵא עָלָיו דְּיוֹ יוֹתֵר מִדַּאי וְיַפְסִיד, וְכֵן יִזָּהֵר קֹדֶם שֶׁיִּכְתֹּב כָּל שֵׁם לִקְרוֹת כָּל מַה שֶּׁכָּתַב, כְּדֵי שֶׁלֹּא יָבוֹאוּ לִידֵי גְּנִיזָה עַל יָדוֹ.

22 It's good to test the quill before he starts to write the chapter so that there won't be too much ink than necessary and it will become ruined. And so too he should be careful before he writes every name [of G-d] to read everything that he wrote in order so that it shouldn't come [to become invalid and need] to be placed in a depository on his account.

כג אִם מָצָא שֶׁחָסֵר אוֹת אַחַת, אֵין לוֹ תַּקָּנָה, שֶׁאִם כֵּן הָיוּ כְּתוּבִין שֶׁלֹּא כְּסִדְרָן, וּפְסוּלִין מִשּׁוּם דִּכְתִּיב וְהָיוּ בַּהֲוָיָתָן יְהוּ. וְאִם יִתֵּר אוֹת אַחַת, יֵשׁ לוֹ תַּקָּנָה, עַל יְדֵי שֶׁיִּגְרֹר אוֹתָהּ אִם הִיא בְּסוֹף תֵּבָה אוֹ בִּתְחִלָּתָהּ, אֲבָל אִם הִיא בְּאֶמְצַע תֵּבָה לֹא, מִשּׁוּם דִּכְשֶׁיִּגְרֹר יִהְיֶה נִרְאֶה כִּשְׁתֵּי תֵּבוֹת.

23 If it's found to be missing one letter, there is no way to fix it, because if so (that it's fixed) it will be that it was written out of order and it is invalid since it's written [in the Torah ] "And it should be" - in the way they are, that's how they should be. And if there is one additional letter, there is a way to fix it by scraping it away if it's at the end or the beginning of a word. But if it's in the middle of a word one can't do this because when he scrapes it away it will appear to be like two words.

כד מֻתָּר לִכְתֹּב עַל מְקוֹם הַגְּרָר וְעַל מְקוֹם הַמַּחַק אֲפִלּוּ אַזְכָּרָה, וְלֹא יִמְחַק בְּעוֹדוֹ לַח אֶלָּא יְיַבְּשֶׁנּוּ יָפֶה כִּי אָז יִגְרֹר בְּקַל וְלֹא יִשָּׁאֵר לוֹ שׁוּם רֹשֶם.

24 It is permitted to write on the place where [letters were] scraped away and on the place where it was erased, even the mentioning [of G-d's name]. And he should not erase while [the ink] is still moist, rather he should let it dry well because then he can scrape it off easily and there won't remain any impression at all.

כה כָּל אוֹת שֶׁהִיא כְּתוּבָה שֶׁלֹּא כְּתִקְנָהּ וְאֵין צוּרָתָהּ עָלֶיהָ, כְּגוֹן נָגַע רֶגֶל הָאָלֶ"ף בְּגַג הָאָלֶ"ף אוֹ פְּנֵי הָאָלֶ"ף בִּפְנִים בַּגַּג שֶׁתַּחְתֶּיהָ, אוֹ שֶׁהָיָה רֶגֶל הַהֵ"א, אוֹ רֶגֶל הַקּוֹ"ף נוֹגְעִים אוֹ שֶׁהָיְתָה אוֹת אַחַת חֲלוּקָהּ לִשְׁתֵּי אוֹתִיּוֹת, כְּגוֹן צַדִּ"י שֶׁכָּתַב יוֹ"ד נוּ"ן אוֹ שִׁי"ן, שֶׁכָּתַב עַיִ"ן יוֹ"ד אוֹ חֵ"ית, שְׁנֵי זַיְנִי"ן וְאַחַר שֶׁכָּתַב לְפָנָיו חָזַר וְתִקְּנָם, הָוֵי שֶׁלֹּא כְּסִדְרָן וּפְסוּלִין. אֲבָל לְהַפְרִיד הָאוֹתִיּוֹת הַדְּבוּקוֹת אַחַר שֶׁכָּתַב לִפְנֵיהֶם שַׁפִּיר דָּמִי, דְּכֵיוָן שֶׁהָאוֹת צוּרָתָהּ עָלֶיהָ כְּשֶׁמַּפְרִידָהּ מֵחֲבֶרְתָּהּ לָא הָוֵי כְּכוֹתֵב, וְה "ה שֶׁאִם לֹא הָיוּ מִקְצָת יוֹדִי"ן שֶׁעַל הָאַלְ"פִין וְהַשִּׁינִי"ן וְהָעַינִי"ן וְרַגְלֵי הַתָּוִי"ן נוֹגְעִים בְּגוּף הָאוֹת וְתִינוֹק דְּלֹא חַכִּים וְלֹא טִפֵּשׁ מַכִּירָם, שֶׁאַף עַל פִּי שֶׁכָּתַב לִפְנֵיהֶם יָכוֹל לַחֲזֹר וּלְתַקְּנָם, דְּכֵיוָן דְּצוּרַת הָאוֹת הָיְתָה נִכֶּרֶת לֵיכָּא מִשּׁוּם כְּתָבָן שֶׁלֹּא כְּסִדְרָן. וְיֵשׁ מִי שֶׁאוֹמֵר דְּה "ה אִם חֻטְרָא דְּחֵי"ת לְמַעְלָה אֵין נוֹגְעִים זֶה לָזֶה, אַךְ אֵין נִכָּר לְהֶדְיָא פְּרֵידָתָן, אַף עַל פִּי שֶׁהַתִּינוֹק קוֹרֵא שְׁנֵי זַיְנִי"ן מֻתָּר לְהַדְבִּיקָם.

25 Any letter that's written in an improper way and it doesn't have its normal form, for example, the "foot" of an "א" touched the "roof" of the "א", or the inner "face" of the "א" [touched] the bottom "roof", or the "foot" of a "ה" or the "foot" of a "ק" touched, or if one letter was split into two letters, for example a "צ" that was written as "נ" "י", or a "ש" that was written as "ע" י", or a "ח" [that was written] as two "ז"s, and after he proceeded writing, he went back and fixed them, it is as if it was written out of order and it is invalid. But, to separate attached letters — after he proceeded writing — is acceptable, because since the letter had its normal form, when it's separated from its friend it's not as if it was written [right then]. And so too is the law that if the small "י" that's on an "א" and a "ש" and a "ע", and the "foot" of a "ת" was not touching the body of the letter, and a child who's neither a genius nor a simpleton recognizes [the letter], that even though he proceeded writing, he is able to go back and fix it because since the normal form of the letter was recognizable it's not considered written out of order. And there are those who say that so too is the law if the "branch" on the top of a "ח" it not touching this to that, but the separation is not clearly recognizable, that even though a child reads it as two "ז" it's permitted to attach them.

כו אִם אוֹתִיּוֹת שֶׁל שֵׁם דְּבוּקוֹת יָכוֹל לְהַפְרִידָם.

26 If the letters of the name [of G-d] are attached, one is able to separate them.

כז אוֹתִיּוֹת וְתֵבוֹת שֶׁנִּמְחֲקוּ, קְצָת אִם רִשּׁוּמָן נִכָּר כָּל כָּךְ שֶׁתִּינוֹק דְּלֹא חַכִּים וְלֹא טִפֵּשׁ יָכוֹל לִקְרוֹתָם מֻתָּר לְהַעֲבִיר קֻלְמוֹס עָלֶיהָ לְהֵיטִיב הַכְּתָב וּלְחַדְּשׁוֹ, וְלֹא הָוֵי שֶׁלֹּא כְּסִדְרָן.

27 If the letters of the words were erased slightly, if their impression is still recognizable a little bit such that a child who's neither a genius nor a simpleton is able to read it, it's permitted to pass over it with a quill to improve the writing and renew it, and this is not considered [written] out of order.

כח יֵשׁ לִזָּהֵר שֶׁלֹּא יִכָּנֵס רֹאשׁ הַלָּמֶ"ד בַּאֲוִיר הַהֵ"א אוֹ הַחֵי"ת, אֲפִלּוּ בְּלֹא נְגִיעָה.

28 There is what to be careful about that the head of a "ל" should not enter the space of a "ה" or a "ח", even without touching it.

כט אִם אֵין הַפָּרָשִׁיּוֹת שְׁגוּרוֹת בְּפִיו, צָרִיךְ שֶׁיִּכְתֹּב מִתּוֹךְ הַכְּתָב.

29 If the chapters [of the tefillin are not common in his mouth (the scribe), he needs to write it from [another] written [source].

ל אֵינוֹ רַשַּׁאי לִכְתֹּב, אֶלָּא אִם כֵּן יוֹדֵעַ לִקְרוֹת.

30 One is not permitted to write [ tefillin ] unless he knows how to read.

לא אִם אֵינוֹ כּוֹתֵב מִתּוֹךְ הַכְּתָב, לֹא יִכְתֹּב עַל פֶּה שֶׁמַּקְרֵא אוֹתוֹ אַחֵר, אֶלָּא אִם כֵּן יַחֲזֹר הוּא וְיִקְרָא בְּפִיו:

31 If he is not writing [the tefillin from [another] written [source], he should not write it based on someone else dictating it to him, unless he repeats it and reads it out loud.

לב צָרִיךְ לְהַנִּיחַ חָלָק לְמַעְלָה כְּדֵי גַּגָּהּ שֶׁל לָמֶ"ד: הַגָּה: שֶׁיִּהְיוּ גַּם הֵם מֻקָּפִים גְּוִיל (תְּשׁוּבַת מַהֲרִי"ל סי' קל"ז וּב"ש) וּלְמַטָּה כְּשִׁעוּר כַּ"ף וְנוּ"ן פְּשׁוּטָה וּבִתְחִלָּתָן וְסוֹפָן אֵין צָרִיךְ לְהַנִּיחַ כְּלָל: הַגָּה: מִיהוּ נָהֲגוּ הַסּוֹפְרִים לְהַנִּיחַ קְצָת בִּתְחִלָּה וְסוֹף (אָגוּר רוֹקֵחַ) וְצָרִיךְ לְהַנִּיחַ בֵּין כָּל תֵּבָה וְתֵבָה כִּמְלֹא אוֹת, וְכֵן בֵּין הַשִּׁטִּים כִּמְלֹא שִׁטָּה, וּבֵין כָּל אוֹת כִּמְלֹא חוּט הַשַּׂעֲרָה כְּמוֹ בְּסֵפֶר תּוֹרָה, וּכְמוֹ שֶׁיִּתְבָּאֵר בְּטוּר י"ד גַּם צָרִיךְ לְהַנִּיחַ מְעַט חָלָק בֵּין פָּסוּק לְפָסוּק.

32 One needs to leave a space above [the size of] like the "roof" of a "ל". Rema: So that it will be that also they (the "ל"s) would be surrounded by parchment and below [the letters] like the measurement of an extended "ךּ" and "ן". And at the beginning and end there is no need to leave any [space] at all. Rema: However, the scribes have the custom to leave a little [space] at the beginning and at the end, and one needs to leave [space] between each word the size of a word, and between each row the size of a row, and between each letter the size of a strand of hair, like is found in a Torah scroll and like we will explain in the Tur Yoreh Deah, one also needs to leave a little space between every verse.

לג יַעֲשֶׂה הַשּׁוּרוֹת שָׁווֹת שֶׁלֹּא תְּהֵא אַחַת נִכְנֶסֶת וְאַחַת יוֹצֵאת, וּלְפָחוֹת יִזָּהֵר שֶׁלֹּא יִכְתֹּב ג' אוֹתִיּוֹת חוּץ לַשִּׁטָּה וְאִם כְּתָבָם לֹא פָּסַל.

33 He makes the lines equal (justified) so that there shouldn't be one entering [further into the lines] and one go out [further from the lines]. And at least he should be careful to not write three letters outside the row and if he does write them it is not invalid.

לד ב' אוֹתִיּוֹת שֶׁהֵם תֵּבָה אַחַת, לֹא יִכְתֹּב חוּץ לַשִּׁטָּה.

34 Two letters that make up one word should not be written outside of the line.

לה אוֹתִיּוֹת הַשֵּׁם צָרִיךְ שֶׁיִּהְיוּ כֻּלָּם בְּתוֹךְ הַדַּף, וְלֹא יֵצֵא מֵהֶם כְּלָל חוּץ לַדַּף.

35 The letters of the name [of G-d] need to all be inside the page, and they should not go outside the page at all.

לו יַעֲשֶׂה כָּל פָּרָשִׁיּוֹתֶיהָ פְּתוּחוֹת, חוּץ מִפָּרָשָׁה אַחֲרוֹנָה הַכְּתוּבָה בַּתּוֹרָה, שֶׁהִיא וְהָיָה אִם שָׁמוֹעַ, שֶׁיַּעֲשֶׂנָּה סְתוּמָה וְאִם שִׁנָּה פָּסוּל: וְיֵשׁ מַכְשִׁירִין בְּכֻלָּם פְּתוּחוֹת (מַהֲרַ"ם פַּאדוֹוָה סִימָן ע"ז בְּשֵׁם אָרְחוֹת חַיִּים וּבֵית יוֹסֵף בְּשֵׁם הָעִטּוּר) וּבִמְדִינוֹת אֵלּוּ נוֹהֲגִים אַף פָּרָשַׁת וְהָיָה אִם שָׁמוֹעַ בְּרֹאשׁ הַשִּׁטָּה כִּשְׁאָר הַפָּרָשִׁיּוֹת וְלָכֵן נָהֲגוּ שֶׁפָּרָשַׁת קַדֵּשׁ לִי, וְהָיָה כִּי יְבִיאֲךָ, וּפָרָשַׁת שְׁמַע (מַתְחִילִין) בְּרֹאשׁ שִׁטָּה וּבְסוֹף קַדֵּשׁ לִי וּבְסוֹף וְהָיָה כִּי יְבִיאֲךָ מַנִּיחִים חָלָק כְּדֵי לִכְתֹּב ט' אוֹתִיּוֹת, וּבְסוֹף שְׁמַע אֵין מַנִּיחִים חָלָק כְּלָל, וְאִם מַנִּיחִים הוּא פָּחוֹת מִכְּדֵי לִכְתֹּב ט' אוֹתִיּוֹת. וּפָרָשַׁת וְהָיָה אִם שָׁמוֹעַ מַתְחִילִים מֵאֶמְצַע שִׁטָּה עֶלְיוֹנָה, וּמַנִּיחַ לְפָנֶיהָ חָלָק כְּדֵי לִכְתֹּב ט' אוֹתִיּוֹת, וְנִמְצָא שֶׁשְּׁלֹשָׁה פָּרָשִׁיּוֹת הֵם פְּתוּחוֹת בֵּין לְהָרַמְבָּ"ם בֵּין לְהָרֹא"שׁ, וּפָרָשָׁה אַחֲרוֹנָה הִיא סְתוּמָה לְדַעַת הָרַמְבָּ"ם.

36 He should make all the chapters be open [at the beginning of the line] except for the last chapter that's written in the Torah which is And it will be if you listen, which is made closed [starting in the middle of the line], and if this is changed it's invalid. Rema: and there are those that validated it if all of them are open, and in our cities the custom is that even the chapter of And it will be if you listen is [written] at the beginning of the line like the other chapters. And therefore the custom is that the chapter of Sanctify to me, And it will be when he will bring you, and the chapter of Listen (the first one) [starts] at the beginning of the line, and at the end of Sanctify to me and at the end of And it will be when he will bring you we leave a space the enough to write nine letters, and at the end of [the chapter of] Listen we don't leave any space at all, and if we do leave it should be less than enough [space] to write nine letters. And the chapter of And it will be if you listen we start it in the middle of the above line, and one leaves before it space enough to write nine letters, and you will have discovered that three chapters are open according to [the definitions of open] whether it's like the Rambam or like the Rosh, and the last chapter is closed according to the Rambam.

לז עוֹר הַבָּתִּים צָרִיךְ לִהְיוֹת מֵעוֹר בְּהֵמָה חַיָה וְעוֹף הַטְּהוֹרִים, אֲפִלּוּ מִנְּבֵלָה אוֹ טְרֵפָה שֶׁלָּהֶם, וְרַשַּׁאי לַעֲשׂוֹתָם מִקְּלָף אוֹ מֵעוֹר שָׁלִיל: הַגָּה: וְכֵן הָרְצוּעוֹת יָכוֹל לַעֲשׂוֹתָן מִקְּלָף וְעוֹר שָׁלִיל (מָרְדְּכַי דַּף צ"ד) צָרִיךְ שֶׁיִּהְיֶה מְעֻבָּד לִשְׁמוֹ הֵיכָא דְּאֶפְשָׁר.

37 The leather of the casings needs to be from the leather of a kosher domesticated animal, a wild animal or a bird, even from their carcasses or those unfit for eating. And it's permitted to make them from the skin or the leather of a fetus. Rema: and so too the straps are able to be made from the skin and leather of a fetus (Mordechai, page 94). And it needs to be processed for the sake [of tefillin ] whenever possible.

לח יַעֲשֶׂה ד' בָּתִּים מֵעוֹר אֶחָד לְשֶׁל רֹאשׁ, וּבַיִת אֶחָד לְשֶׁל יָד.

38 He makes four compartments from a single [piece] of leather for the [ tefillin ] of the head, and one compartment for the [ tefillin ] of the hand.

לט תְּפִלִּין, בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד, הֲלָכָה לְמֹשֶׁה מִסִינַי שֶׁיִּהְיוּ מְרֻבָּעוֹת בְּתִפְרָן וּבַאֲלַכְסוֹנָן, דְּהַיְנוּ שֶׁיִּהְיֶה רִבּוּעָן מְכֻוָּן אָרְכּוֹ כְּרָחְבּוֹ כְּדֵי שֶׁיְּהֵא לָהֶם אוֹתוֹ אֲלַכְסוֹן, שֶׁאָמְרוּ חֲזַ"ל כָּל אַמָּתָא בְּרִבּוּעָא אַמָּתָא וּתְרֵי חֻמְשֵׁי בַּאֲלַכְסוֹנָא, וְצָרִיךְ לְרַבֵּעַ מְקוֹם מוֹשָׁבָן וְגַם הַבָּתִּים: הַגָּה: אֲבָל עַל גֹּבַהּ הַבָּתִּים אֵין לְהַקְפִּיד אִם הוּא יוֹתֵר מֵרָחְבָּן וְאָרְכָּן (בֵּית יוֹסֵף בְּשֵׁם אשר"י וּסְמַ"ק וְהַמָּרְדְּכַי וְרַמְבַּ"ם פ"ג): עֲשָׂאָן מְרֻבָּעוֹת וְאַחַר זְמַן נִתְקַלְקֵל רִבּוּעָן, יֵשׁ מִי שֶׁאוֹמֵר שֶׁצָּרִיךְ לְרַבְּעָן: הַגָּה: וְיַעֲשֶׂה כָּל הַד' בָּתִּים בְּשָׁוֶה שֶׁלֹּא יְהֵא אֶחָד גָּדוֹל מֵחֲבֵרוֹ (בָּרוּךְ שֶׁאָמַר).

39 Tefillin, whether the ones that go on the head or on the hand, it's a law passed down from Moshe from Sinai that they are square in their stitching and their diagonal, which is that they should be perfectly square in their length and width in order so that they should have the diagonal about which the sages said "for every cubit in a square, there is one and two fifths [cubits] in the diagonal. And one needs to make sure to square off the base and also the compartments. Rema: But regarding the height of the compartments we do not insist if it's greater than the width and length. If they were made square and after some time their squareness became ruined, there are those who say that one needs to make them square [again]. Rema: And he makes all the four compartments equal [height] so that one is not taller than its neighbor.

מ עוֹר הַבָּתִּים, מִצְוָה לַעֲשׂוֹתוֹ שָׁחֹר וְע"ל סִימָן ל"ג. חָרִיץ שֶׁבֵּין בַּיִת לְבַיִת צָרִיךְ שֶׁיַּגִּיעַ עַד הַתֶּפֶר, וְאִם לֹא הִגִּיעַ כְּשֵׁרָה, וְהוּא שֶׁיִּהְיֶה נִכָּר הֶחָרִיץ כְּדֵי שֶׁיִּהְיוּ ד' רָאשֶׁיהָ נִרְאִין לַכֹּל.

40 It's a commandment to make the leather of the compartments black Rema: and see above chapter 33. The notch that's between each compartment needs to reach [down] until the stitching, and if it doesn't reach it is valid, and that's if the notch is recognizable so that there are four "heads" visible to all.

מא אֹרֶךְ וְרֹחַב הַבָּתִּים וְגָבְהָן אֵין לוֹ שִׁעוּר.

41 The length and the width of the compartments and their height has no measurement.

מב שִׁי"ן שֶׁל תְּפִלִּין, הֲלָכָה לְמֹשֶׁה מִסִינַי שֶׁיַּעֲשֶׂה בְּעוֹר הַבָּתִּים שֶׁל רֹאשׁ כְּמִין שִׁי"ן בּוֹלֶטֶת מִקִּמְטֵי הָעוֹר, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ, שֶׁל יָמִין הַמֵּנִיחַ שֶׁל ג' רָאשִׁים, וְשֶׁל שְׂמֹאל הַמֵּנִיחַ שֶׁל אַרְבַּע רָאשִׁים: הַגָּה: מִיהוּ אִם הָפַךְ אֵינוֹ נִפְסָל (מָרְדְּכַי וּסְמַ"ג וְתוֹסָפוֹת פ' הַקוֹמֵץ).

42 The "ש" of the tefillin, it is a law passed down to Moshe from Sinai that he should make in the leather of the compartments [of the tefillin ] of the head like the letter "ש" extruding from the creases of the leather, one on its right [side] and one on its left. On the right side of the wearer (ie. the right side of the tefillin box from the perspective of the one wearing it), one places [a "ש"] of three "heads", and on the left side of the wearer, one places [a "ש"] of four "heads". Rema: However, if they were switched it does not invalidate. (Mordechi and SMa"G and Tosefot - Perek Hakometz)

מג חָרִיץ שֶׁל שִׁי"ן דְּהַיְנוּ חֻדָּהּ לְמַטָּה יַגִּיעַ עַד מְקוֹם הַתֶּפֶר: הַגָּה: וְכֵן הַיּוּ"ד שֶׁבַּשִּׁי"ן צָרִיךְ לִגֹּעַ לְמַטָּה בְּשׁוּלֵי הַשִּׂי"ן (סְמַ"ג) וְלֹא יִמְשֹׁךְ הַשִּׁי"ן הַרְבֵּה אֶלָּא שֶׁגַּם שׁוּלֵי הַשִּׁי"ן יִהְיֶה נִרְאֶה עַל הַתֶּפֶר (בָּרוּךְ שֶׁאָמַר).

43 The notch of the "ש" which is the sharp point on the bottom, it should reach to the place of the stitching. Rema: And so too, the "י" of the "ש" needs to reach below to the edge of the "ש" [SMa"G]. And he should not extend the "ש" too much, rather, also the edge of the "ש" should be visible over the stitching [Baruch She'amar].

מד תִּתּוֹרָא דִּתְפִלִּין, הֲלָכָה לְמֹשֶׁה מִסִינַי. וְהַיְנוּ שֶׁיָּשִׂים עוֹר לְמַטָּה לְכַסוֹת פִּי הַבָּתִּים, וְנִרְאֶה כְּעֵין דַּף שֶׁל גֶּשֶׁר הַנִּקְרָא תִּתּוֹרָא. מַעְבַּרְתָּא דִּתְפִילִּין, הֲלָכָה לְמֹשֶׁה מִסִינַי. וְהַיְנוּ שִׁעוּר הַתִּתּוֹרָא יְהֵא אָרֹךְ מִצַּד אֶחָד, וְיַעֲשֶׂה בּוֹ הַמַּעְבַּרְתָּא, כֵּיצַד, יַחְתְּכֶנּוּ מִשְּׁנֵי צְדָדִים שֶׁלֹּא תְּהֵא רְחָבָה כְּמוֹ רֹחַב הַתִּתּוֹרָא, כְּדֵי שֶׁיְּהֵא נִכָּר רִבּוּעַ הַתִּתּוֹרָא וּבְאוֹתָהּ מַעְבַּרְתָּא עוֹבֶרֶת הָרְצוּעָה וְעַל שֵׁם כָּךְ נִקְרֵאת מַעְבַּרְתָּא. גַּם בִּתְפִלִּין שֶׁל יָד יַעֲשֶׂה תִּתּוֹרָא וּמַעְבַּרְתָּא. יְגַלְגֵּל כָּל פָּרָשָׁה מִסוֹפָהּ לִתְחִלָּתָהּ, וְכוֹרְכָהּ בִּקְלָף קָטָן, וְיֵשׁ מַקְפִּידִין מִלְּכָרְכָן אֶלָּא בִּקְלָף כָּשֵׁר, וַהֲלָכָה לְמֹשֶׁה מִסִינַי שֶׁיִּכְרֹךְ עָלֶיהָ שְׂעַר בְּהֵמָה אוֹ חַיָּה הַטְּהוֹרִים: הַגָּה: וְנוֹהֲגִין לִכְרֹךְ שֵׂעָר עַל הַפָּרָשָׁה וְאַחַר כָּךְ כּוֹרְכִין עָלָיו קְלָף כָּשֵׁר וְחוֹזְרִים וְכוֹרְכִים עָלָיו שֵׂעָר (אָגוּר סי' ס"ח) וְנָהֲגוּ שֶׁיִּהְיֶה שֵׂעָר זֶה שֶׁל עֵגֶל, וְאִם לֹא מָצָא שֶׁל עֵגֶל כּוֹרֵךְ בְּשֶׁל פָּרָה, אוֹ שֶׁל שׁוֹר, וְרוֹחֵץ הַשֵּׂעָר הֵיטֵב בִּתְחִלָּה עַד שֶׁיְּהֵא נָקִי. קְצָת שֵׂעָר זֶה צָרִיךְ שֶׁיֵּרָאֶה חוּץ לַבָּתִּים.

44 The titora of the tefillin is a law passed down to Moshe from Sinai, and they are that you place leather below the opening of the compartments to cover them, and it looks like the base of a bridge, this is called the titora. The ma'abarta of the tefillin is a law passed down to Moshe from Sinai, and in the measurement of the titora it should be longer on one side, and he makes in it the ma'abarta. How so? He cuts out [a piece] from both sides so that the width [of the ma'abarta ] is not like the width of the titora in order that the squareness of the titora is recognizable, and we pass the strap through the ma'abarta, and for that sake it's called ma'abarta. Also the tefillin of the hand he makes a titora and a ma'abarta. He rolls all the chapters from its end to its beginning, and wraps it in a small parchment, and there are those that are insistent to only wrap with valid parchment, and it's a law passed down to Moshe from Sinai that he should wrap it with the hair of a domesticated or wild kosher animal. Rema: And we are accustomed to wrap hair on the chapter and afterward wrap it in valid parchment and repeat and wrap it in hair. And we have the custom that this hair should be of a calf, and if one can't find [hair] of a calf one wraps it in [hair] of a cow or of an ox. And one washes the hair very well first until it's clean. A little bit of this hair needs to be visible from the outside of the compartments.

מה יִתֵּן כָּל פָּרָשָׁה בַּבַּיִת שֶׁלָּהּ, שֶׁתְּהֵא זְקוּפָה מְעֻמָּד בְּבֵיתָהּ.

45 He should put each chapter into its compartment that they should be standing up straight in its compartment.

מו יִהְיֶה הַגִּלָּיוֹן עֶלְיוֹן תְּחִלָּה שֶׁזֶּהוּ שׁוּרָה הַעֶלְיוֹנָה וְגִלָּיוֹן תַּחְתּוֹן לְצַד פֶּה הַבָּתִּים: הַגָּה: וְרֹאשׁ הַפָּרָשָׁה יִהְיֶה מוּנָח לְצַד יְמִין הַקּוֹרֵא שֶׁאִם בָּא לְפָתְחָן וּלְקָרְאָן יִהְיוּ מוּנָחִים לְפָנָיו כְּהִלְכָתָן (תְּרוּמַת הַדֶּשֶׁן וּבֵית יוֹסֵף בְּשֵׁם אָרְחוֹת חַיִּים).

46 The top of the paper should go in first because that is the top line, and the bottom of the paper should be to the side of the opening of the compartments. Rema: And the beginning of the chapter should be placed to the right side of one who would read it because if one comes to open it and read from it it should be [already] placed before him in the proper way.

מז אִם כָּתַב כָּל הָאַרְבַּע פָּרָשִׁיּוֹת בִּקְלָף אֶחָד כְּשֵׁרִים, אֲפִלּוּ אֵין רֶוַח בֵּינֵיהֶם, וּבִלְבַד שֶׁיְּהֵא חוּט אוֹ מְשִׁיחָה בֵּין כָּל בַּיִת וּבַיִת. שֶׁל יָד כּוֹתֵב הָאַרְבָּעָה פָּרָשִׁיּוֹת בִּקְלָף אֶחָד וְגוֹלֵל אוֹתָן מִסוֹפָן לִתְחִלָּתָן, וְכוֹרֵךְ קְלָף עֲלֵיהֶם וּשְׂעַר עֵגֶל, וּמַכְנִיסָם בְּבֵיתָם כְּמוֹ שֶׁל רֹאשׁ. אִם כְּתָבָם עַל אַרְבַּע קְלָפִים וְהִנִּיחָם בְּאַרְבָּעָה בָּתִּים יָצָא, וְהוּא שֶׁיְּטַלֶּה (פי' יְכַסֶה) עוֹר עַל הָאַרְבָּעָה בָּתִּים שֶׁיִּהְיוּ נִרְאִים כְּבַיִת אֶחָד: הַגָּה: וְהַמִּנְהָג לְדַבְּקָם בְּדֶבֶק, שֶׁיְּהֵא הַכָּל כִּקְלָף אֶחָד וְיִזָּהֲרוּ לִטֹּל דֶּבֶק כָּשֵׁר (בָּרוּךְ שֶׁאָמַר וְאָגוּר סי' נ"ז).

47 If one wrote all the four chapters on one parchment it is valid, even if there's no space between them, and this only if there is a thread or a string between each compartment. [The tefillin ] of the hand is written with all four chapters on one parchment and one rolls it from its end to its beginning, and one wraps parchment and the hair of a calf around it, and they are inserted into their compartment just like [the tefillin ] of the head. If they are written on four parchments and are placed into four compartments [one who wears them has] fulfilled the requirement, and that's if he takes (meaning he covers) it with leather on the four compartments so that they will appear like one compartment. Rema: And the custom is to attach them with glue so that they will all [look] like one parchment, and he should be careful to take kosher glue.

מח אִם צִפָּה הַבָּתִּים בְּזָהָב אוֹ בְּעוֹר בְּהֵמָה טְמֵאָה, פְּסוּלִים.

48 If one covered the compartments with gold or with the leather of a non-kosher animal, it is invalid.

מט הֲלָכָה לְמֹשֶׁה מִסִינַי שֶׁיְּהוּ תְּפִלִּין נִתְפָּרִים בְּגִידֵי בְּהֵמָה וְחַיָה טְהוֹרִים, וְטוֹב לִתְפֹּר בְּגִידֵי שׁוֹר.

49 It is a law passed down from Moshe from Sinai that the tefillin should be sewed with the sinews of a kosher domesticated or wild animal. And it's better to sew with the sinews of an ox.

נ אֵין לִקְנוֹת גִּידִים מֵעַכּוּ"ם מִשּׁוּם דְּחַיְישִׁינָן שֶׁמָּא שֶׁל בְּהֵמָה טְמֵאָה הֵם. מָקוֹם שֶׁאֵין גִּידִים מְצוּיִים, תּוֹפְרִים בטאליאדוראש שֶׁעוֹשִׂים מִן הַקְּלָף עַד שֶׁיִּזְדַּמְּנוּ לָהֶם גִּידִים.

50 One should not buy sinews from a non-Jew because we are worried that maybe they are from a non-kosher animal. In a place where sinews can't be found, we sew with parchment-strings that are made from parchment until they will happen upon sinews.

נא יִתְפֹּר שְׁלֹשָׁה תְּפִירוֹת בְּכָל צַד, וְחוּט הַתְּפִירָה יִהְיֶה סוֹבֵב מִשְּׁתֵּי רוּחוֹת, וְיַעֲבִיר חוּט הַתְּפִירָה בֵּין כָּל בַּיִת וּבַיִת: הַגָּה: מִיהוּ אִם לֹא עָשָׂה רַק י' תְּפִירוֹת אוֹ פָּחוֹת מִזֶּה, אֵינוֹ נִפְסָל (מָרְדְּכַי) וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁי"ב תְּפִירוֹת אֵלּוּ יִהְיוּ בְּחוּט אֶחָד.

51 He should sew three stitches on each side, and the sewing thread should go around [each sewing hole] from both sides, and he should pass the sewing thread between each compartment. Rema: However, if one only made ten stitches or less than that it's not invalid. And there are those that say that these twelve stitches should be with a single string.

נב יַכְנִיס הָרְצוּעָה תּוֹךְ הַמַּעְבַּרְתָּא, וְיַעֲשֶׂה קֶשֶׁר כְּמִין דָּלֶי"ת בְּשֶׁל רֹאשׁ, וּכְמִין יוֹ"ד בְּשֶׁל יָד, לְהַשְׁלִים אוֹתִיּוֹת שַׁדַּי עִם הַשִּׁי"ן שֶׁבְּשֶׁל רֹאשׁ: הַגָּה: וְנוֹהֲגִים לְהַעֲבִיר עוֹר עַל הַבַּיִת שֶׁל יָד לְרֹחַב הַזְּרוֹעַ וְיִהְיֶה רָחְבּוֹ כְּרֹחַב הַבַּיִת (טוּר) וְלֹא יַעֲשֶׂה הַקְּשָׁרִים אֶלָּא לְאַחַר שֶׁעָשָׂה הַשִּׁי"ן בַּתְּפִלִּין, וְאַחַר כָּךְ יַעֲשֶׂה הַדָּלֶי"ת, וְאַחַר כָּךְ הַיּוֹ"ד כְּסֵדֶר אוֹתִיּוֹת הַשֵּׁם:

52 He inserts the strap into the ma'abarta, and he makes a knot [in the strap] like the shape of a "ד" on the [ tefillin ] of the head, and like the shape of a "י" on the [ tefillin ] of the hand, to complete the letters of the almighty [G-d] (the word "ש"-"ד"-"י") with the "ש" of the [ tefillin ] of the head. Rema: And we have the custom to pass leather over the compartment of the [ tefillin ] of the hand toward the width of the arm, and it will be that [this will make] its width like the width of the compartment. And he does not make the knots until after the "ש" of the [ tefillin ] of the head is made, and afterward he makes the "ד" and afterward the "י", like the order of the words in the name [of G-d].

Previous Chapter Next Chapter