If one takes off his tefillin, must he make a new brocha when he puts them back on?


Shulchon Aruch rules that if one takes off his tefillin, even temporarily, he must make a new brocha when he puts them back on. Rema maintains that a second brocha is not necessary. All opinions agree that if at the time of the first brocha one knew that he would be taking them off and putting them back on, one brocha would suffice for both placements. If the tefillin are removed for an extended period, all opinions agree that a new brocha is necessary. 

[סעיף יב, ס"ק מג ו־מז, וביה"ל ד"ה אם וד"ה ויש; ביאורים ומוספים דרשו, 56]


Is a new brocha said before repositioning tefillin if they slip out of place?


If the tefillin moved out of place while being worn, the halacha is as follows: If they only partially moved, a brocha is not made when they are put back in place. If they entirely—or even mostly--moved out of place, a new brocha must be said upon repositioning them. Some Achronim say that according to the above-mentioned view of the Rema, a brocha is not recited again if tefillin moved out of place. They explain that since nowadays tefillin are worn for a set amount of time (i.e. during davening), it can be assumed that there is an automatic plan to return tefillin to their proper position if they fall out of place during that time. 

[סעיף יב וס"ק מד-מה]



Gemara versus Kabbalah: Which view should be followed?

The poskim give direction on how to act when there is a disagreement between the revealed Torah, based on the Gemara and poskim, and the hidden Torah, based on the mekubolim. They say that if the disagreement does not involve a leniency and stringency, the Gemara’s view should be followed. If the Kabbalah’s view entails a stringency, one should abide by that view. A matter which is not discussed by the Gemara but only by the Kabbalah cannot be imposed on others. If there is a disagreement among the poskim, the words of Kabbalah can serve as a decider between their views. The Achronim disagree about whether the words of the Arizal are included among the directives of the hidden Torah with respect to these rules.

[ס"ק מב; ביאורים ומוספים דרשו, 50]
  • It is forbidden to speak--even a davar sheb’kedusha--between putting on the tefillin shel yad and shel rosh. A davar sheb’kedusha includes answering Yehei Shmei Rabba, Borchu and Kedusha. As we have learned, a person who spoke may have to recite one or two brochos (the opinions differ) before putting on the shel rosh. One who spoke a davar shebekudah, however, only has to say the brocha of al mitzvas and not the brocha of l’honiach.

  • There are three steps to laying the tefillin shel yad: tightening the bayis on the upper arm, wrapping the straps around the lower arm, and wrapping the straps around the palm and middle finger. Shulchon Aruch rules that one should put on his shel rosh immediately after the first step of tightening the bayis, and afterwards he should continue with the second and third steps.

  • One should not remove the shel rosh from its bag prior to putting on the shel yad. Taking it out beforehand would be a transgression of the rule of ein ma’avirin al hamitzvos




  • Is a new brocha said when tightening a loose tefillin strap?








  • Is a new brocha necessary if the straps were never properly tightened?








  • At what point in davening may the tefillin be removed?
PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
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