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Hilchos Tefillin 25 (page 68)

Reciting a Second Beracha When Replacing Tefillin that had Been Removed

Reciting a Second Beracha When Adjusting the Tefillin
Following the Gemara or Kabalah

Reciting a second beracha when replacing tefillin that had been removed 

According to the Mechaber, someone who removed his tefillin or moved them from their place on his head/arm must recite a new beracha upon returning them to their place, even if his intention was to reposition them immediately. According to the Rama, a new beracha is not required when they are put back in place. If the original beracha was recited with the intention of removing and replacing the tefillin, all agree that a new beracha is not necessary. If the tefillin were removed to use the restroom or to eat a seudas keva, all agree that a new beracha is required.

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



Reciting a second beracha when adjusting the tefillin

When repositioning tefillin that slipped out of place, a new beracha is not required if they moved only slightly. If most of the tefillin slipped out of place, though, a new beracha is necessary. Some poskim maintain that according to the Rama cited above, a new beracha is not required when repositioning tefillin that were removed with the intention of immediately returning them to their place; even if the tefillin were removed from their place entirely, a new beracha would not be necessary. Today, when tefillin are worn exclusively during davening, a person's mind is on his tefillin throughout the tefilla and it is as though he planned to put them back on.

(סעיף יב וס"ק מד-מה)

Following the Gemara or Kabalah

One should follow Gemara and poskim if they disagree with Kabalah. In a case where there is no machlokes, the Kabalah should be followed if it is more stringent. The Kabalah should also be followed  in cases where there is a machlokes between the poskim and the Kabalah is aligned with one side, as well as in matters which are discussed in Kabalah but not in the Gemara. (In the latter case, people should not be pushed to follow the Kabalah.) The poskim discuss whether these rules about Kabalah are limited to the Zohar, or whether they also include the writings of the Arizal.

(ס"ק מב; ביאורים ומוספים דרשו, 50)





  • Speaking is forbidden between donning the shel yad and the shel rosh. One should not even respond to a davar shebekedusha-i.e. yehe shmei rabah, kedusha or barchu.
  • According to the Mechaber, the shel rosh should be placed on the head immediately after tightening the bayis on the arm. According to the Arizal, the shel rosh should be positioned after the retzuos are wrapped around the arm. The popular custom follows the Arizal.
  • The tefillin shel rosh should not be removed from the tefillin case until the shel yad is in place. If both tefillin are at hand when it is time to put them on, the shel rosh should not be prepared (e.g. by unwrapping the straps or removing the tefillin cover) before the shel yad






  • If the shel yad became loose

  • Does removing the shel rosh to adjust the retzuos necessitate a new beracha?

  • The proper time to remove tefillin