Reasons and Sources
A. Tzitzit Dragging or Touching the Ground
Maran wrote in his pure Shulchan Aruch (siman 21, סעיף 4): “One should be careful, when wearing a tallit, that its tzitzit do not drag.” The Beit Yosef explains there that its source is the words of the Agur (siman 6), in the name of Hagahot Mordechai: “Regarding anyone who drags his tzitzit, Scripture says (Yeshayahu 14:23), ‘I will sweep it with the broom of destruction.’” This statement is not found in the Mordechai before us. However, Da’at Zekenim of the Ba’alei HaTosafot (Devarim 7:12) explains the verse at the beginning of Parashat Ekev as referring to the mitzvah of tzitzit, which people drag behind them in the ordinary manner of the world. It then writes that it heard that regarding anyone who drags his tzitzit, Scripture says, “I will sweep it with the broom of destruction”; rather, one should throw them over his shoulder or hold them in his hand. Thus, this is the source of the ruling here.
We see that one should not drag his tzitzit. Simply understood, this concerns actual dragging—that is, when the tzitzit trail and scrape along the ground like a broom that gathers dirt and sweeps the house. However, when one stands or sits in his place, there is no concern if the tzitzit touch the ground. This is also precise in the wording of Maran in the Shulchan Aruch, as was noted in the sefer Nahar Shalom: he did not use the harsh wording of the Agur, but merely wrote, “One should be careful,” indicating a precaution alone. Nahar Shalom further writes that perhaps the Agur referred only to a case in which they regularly drag as he walks. But where the garment can be lifted so that it will not drag, even if on some occasion it falls and drags below, there is no prohibition.
The poskim questioned the ruling of the Agur from what is stated in Berachot (18a), and ruled in the Shulchan Aruch later (siman 23, סעיף 1): even in their times, when it was permitted to enter a cemetery while wearing tzitzit, it was nevertheless forbidden for the tzitzit to drag over graves. This implies that elsewhere there is no prohibition against their dragging. See Sheyarei Knesset HaGedolah (Hagahot Beit Yosef, אות 3), who offers three resolutions; Magen Avraham (se’if katan 3), who distinguishes in a manner similar to the first distinction of the Knesset HaGedolah, as discussed below; and Ma’amar Mordechai on the Shulchan Aruch here, who rejects all of the Knesset HaGedolah’s resolutions. Nahar Shalom writes that for this reason the Shulchan Aruch stated this ruling only as a precaution. He also explains the Agur according to the distinction above: the prohibition applies only where they constantly drag as he walks; otherwise it is permitted, while in a cemetery it is prohibited because of lo’eg larash.
Magen Avraham further asked from the Gemara in Gittin (56a): “Ben Tzitzit HaKeset—whose tzitzit dragged over cushions.” This seemingly implies that other people’s tzitzit dragged on the ground. [According to the source in the Ba’alei HaTosafot, this indeed was the common practice, although not the practice of the scrupulous; thus there is no difficulty. Yet, since the Gemara seems to state it without reservation, one should not say that it was forbidden. Therefore, other distinctions are needed.] Magen Avraham first answers that the inference itself may be rejected: perhaps the tzitzit of others did not drag on the ground at all, while Ben Tzitzit HaKeset was praised because he walked upon cushions and could therefore let his tzitzit drag without problem. He further distinguishes that dragging them while putting on the garment is degrading, since it appears as though one is sweeping the house with them; but if they drag as one walks, there is less concern.
The second distinction of Magen Avraham is difficult to understand. As noted in the pamphlet “Genizat Kodesh” (Kosovski, p. 22), the opposite appears logical: while putting on the tallit, it is evident that one does not intend to sweep, but to fulfill the mitzvah; whereas when carrying it in his hand while it is not being worn, it more appears that he intends to sweep. Although the author understood Magen Avraham to distinguish between one wearing the tallit and one carrying it by hand, this may be rejected: perhaps Magen Avraham distinguishes between the actual moment of putting it on and afterward, when one is already wearing it; see Aruch HaShulchan, סעיף 7. Nevertheless, the reasoning remains difficult, for the reverse is more logical: while actually putting it on, it is not at all apparent that he intends to sweep the house, but only to wrap himself in the tallit, and as a consequence the tzitzit touch the floor. In contrast, when he walks while dragging them on the floor, this somewhat resembles sweeping—gathering dirt and moving onward. Examine this carefully.
Da’at Torah of Maharsham cites Teshuvot Meir Netivim (Margaliyot, siman 2), which proves that the primary view follows Magen Avraham’s first answer: certainly, even not while putting it on, tzitzit dragging on the ground constitutes degradation. However, one who examines that responsum will see that “the first answer” refers to Magen Avraham’s answer to his first question, from the cemetery, which implies that without the reason of lo’eg larash there would be no prohibition. He answers that there, since the tzitzit do not drag except over elevated ground, there is no degradation of the mitzvah. Meir Netivim proves that this is indeed the case, namely that the tzitzit dragged over elevated ground. Thus, this does not reject the latter answer, but only supports the first answer. [However, as noted, Ma’amar Mordechai did not accept this first distinction; see also Eretz HaChayim, se’if katan 14, which rejects it. Examine this there, and note that this is also difficult in the Shulchan Aruch in siman 23.] In any event, the final distinction is intrinsically difficult in logic. See Chakrei Halachot (Pikarsky, on the Shulchan Aruch here), who infers from the wording of the Shulchan Aruch of the Alter Rebbe (סעיף 5) that it excludes Magen Avraham’s distinction and prohibits even not while putting it on. He writes that its reason follows Meir Netivim, and also that the source in the Ba’alei HaTosafot shows that the prohibition is not limited to the time of putting it on.
Mahara Alpadari, in his sefer Yad Aharon (Hagahot Beit Yosef here), resolves Magen Avraham’s questions based on the distinction of Taz (se’if katan 3) concerning the preceding ruling of the Shulchan Aruch, that it is permitted to enter a bathroom while wearing tzitzit. Taz explains that this refers specifically to a four-cornered garment made for ordinary clothing and obligated in tzitzit. But the tallitot used exclusively for prayer should not be brought into a bathroom. So too here, the concern applies only to a prayer tallit: it is not fitting that the tzitzit of the tallit in which one prays should drag on the ground. The passages in the Gemara that imply permission refer to an ordinary four-cornered garment obligated in tzitzit. This is cited in Be’er Heitev (se’if katan 5), and mentioned by Ma’amar Mordechai at the end of his discussion. The Netziv, in Teshuvot Meshiv Davar (vol. 1, siman 47), resolves Magen Avraham’s questions by stating that where no alternative is possible, it is permitted, as stated in Eruvin (98a) regarding a sefer Torah: ordinarily, one may not turn a parchment face-down and must cover it with a garment, because of degradation; yet where there is no alternative, it is permitted.
Levush, after recording the precaution not to drag one’s tzitzit on the ground, concludes—unlike the Shulchan Aruch, which omits this—with the verse, “I will sweep it with the broom of destruction.” Rabbi Eliyah Rabbah (אות 6) cites that the sefer Matzat Shimurim, at the end of Sha’ar HaTzitzit, in the name of Adi Zahav, extensively disputes Levush’s assignment of this punishment. It argues that this is not forbidden because of degradation, as is shown by Ben Tzitzit HaKeset, whose tzitzit dragged; rather, the concern is that one may step on them and they may tear, leaving him unable to repair them immediately. Other poskim also cite Matzat Shimurim. Eliyah Rabbah writes that he did not see that the Beit Yosef cited this from Agur and Mordechai. As for the question from Ben Tzitzit HaKeset, since they dragged over pillows and cushions, there was not such degradation.
However, Maran the Chida, in Machzik Berachah (se’if katan 2), replies to Eliyah Rabbah that the author of Adi Zahav was Maharam di Lonzano. Whether he saw the statement in Mordechai and Agur or not, he certainly did not retreat, for this great scholar was known as a lion in both the revealed and hidden parts of Torah and feared no one. [The Chida also wonders at his response to the question from Ben Tzitzit HaKeset—as does a handwritten marginal note of Rabbi Akiva Eiger—for the question is from the implication that other people’s tzitzit dragged on the ground. It may be that Eliyah Rabbah intended to reject that implication, as Magen Avraham does in his first answer.] Thus, we see grounds for leniency in the essential matter.
I also saw that the author of Chavat Ya’ir, in his sefer Mekor Chayim here, writes that the Aruch, under the third entry “tzatz,” proves that in their times there was complete permission for tzitzit to drag on the ground. However, upon examining the Aruch, I found that it says: Why was he called Ben Tzitzit HaKeset? Because his tzitzit dragged over cushions and pillows on the ground, where he walked, and his tzitzit dragged over them. Seemingly, this provides no proof, for Magen Avraham rejects it by saying that dragging over cushions and pillows is permitted. The Aruch’s phrase “on the ground” means that the cushions and pillows were on the ground, not that the tzitzit themselves dragged on the ground. Yet I saw in the journal “Kol Torah” (vol. 46, p. 220) a version of the Aruch explaining the statement: “Every person, when walking on the road, has his tzitzit dragging on the ground; but from his home until the entrance of the Azarah, cushions and covers were spread on the ground where he walked and his tzitzit dragged over them.” This wording proves leniency. I searched and found this version in the new “Oz VeHadar” edition of Aruch on Gittin, which notes that Rabbi Yeshayah Pick, in Hafla’ah ShebeErchin, wrote that had Magen Avraham seen the words of Aruch, he would not have offered his first rejection that other people’s tzitzit did not drag, but would have relied exclusively upon his second distinction—that when they drag as one walks there is no concern. We have already noted, however, that poskim rejected this distinction.
Similarly, Sefer HaRokeach (siman 361) writes: “One should take care not to step on his tzitzit.” Ma’amar Mordechai infers that only stepping on them, which degrades the mitzvah, is forbidden, whereas dragging alone is not. He therefore writes that perhaps Agur referred only to one who intentionally drags his tzitzit as a display of authority and arrogance. Similarly, Malbim in Eretz HaChayim (se’if katan 14, in brackets), based on the words of Rokeach, writes that Agur prohibited only dragging in a degrading manner. Aruch HaShulchan (סעיף 7) follows this view, proving that ordinary dragging is permitted, for how could it be otherwise when a person is occupied in prayer or Torah study? Magen Avraham himself supports this from the Beit Yosef at the end of siman 10: the Beit Yosef exempted a cloak from tzitzit because its strings would be severed by being stepped on, requiring constant repair, and the Torah did not obligate one in this. This indicates that the exemption was only for that reason, not because dragging tzitzit is prohibited. This accords with Nahar Shalom’s inference from Maran: halachically, he did not consider dragging forbidden, but merely a matter of precaution.
It emerges that major poskim adopted a lenient view: there is no prohibition in tzitzit dragging due to degradation, but only concern that they may be stepped on and torn. Even if there is some concern in the dragging itself, it is merely a precaution and not an actual prohibition. This may apply only when it is habitual, as Nahar Shalom writes, or when done as a display of authority, as Ma’amar Mordechai writes, or in a degrading manner, as Malbim writes. All this concerns dragging tzitzit on the ground. But when one sits in his place and the tzitzit merely touch and rest on the ground, we find no prohibition, for this is not a degrading manner. [Although Knesset HaGedolah writes similarly in his first answer, distinguishing actual dragging on the ground from a cemetery where they drag over stones, and Ma’amar Mordechai rejects his distinctions, there is no difficulty. There he rejects the interpretation of the Gemara, because an ordinary cemetery is not paved with stones. But regarding the principle that it is permitted on a paved surface, Ma’amar Mordechai agrees.]
One might have suggested that all the leniencies found in the poskim applied only in their times, when garments commonly touched the ground. Today, when clothing does not ordinarily touch the floor, perhaps every case in which a tallit or its tzitzit touch the ground is degrading. In truth, however, reflection shows this is incorrect. Even today there are rabbinic robes, and, to distinguish, formal gowns and the like, whose honor and beauty are precisely in their extending to the ground. What difference does it make that ordinary daily clothing does not reach the floor? Moreover, even ordinary dresses and robes worn by women commonly touch the ground when they sit. In any case, we should not invent prohibitions and concerns on our own.
Nevertheless, Maran the Chida in Birkei Yosef (se’if katan 4), in the name of Maharam Mizrachi and another scholar in Peri HaAretz (vol. 3, manuscript, siman 1), writes that one wearing a long tallit may tuck its tzitzit into the belt at his waist so that they do not drag. He then cites his teacher, who wrote in a responsum cited there that it is preferable to tuck them into the belt behind him. See the notes to Birkei Yosef, which explain the Chida’s teacher according to the Shulchan Aruch earlier (siman 8, סעיף 4): “He places two tzitzit in front and two behind, so that he is surrounded by mitzvot.” Seemingly, the discussion of those rabbis concerned the two rear corners of the tallit, which hang very low, and the Chida’s teacher says that there is reason to tuck them behind rather than in front. See Kaf HaChayim (se’if katan 19) on this. [See also there, se’if katan 18, which states that the tallit extends to the chest and below that is the aspect of tzitzit. Seemingly this refers to the two front corners, which should be opposite the chest, for we have not heard of anyone placing the rear corners at chest height; one who does so would be considered ridiculous.] On the other hand, Aruch HaShulchan, at the end of the siman, reports that some tuck the ends of the tallit into their belt, but writes that he did not see great scholars doing so and that there is no concern if they happen to drag on the ground. See also Darkei Chayim VeShalom (אות 35), which records that the Munkatcher Rebbe did not tuck the tzitzit into his belt, since the tallit represents the encompassing light and should not be tucked in and shortened restrictively. In any event, even those who are particular are concerned, as stated, only that the tzitzit not drag, not with their mere touching the floor.
I saw that my friend, one of the senior respondents on our website, Rabbi Meir Pinchasi shlit”a, addressed this in his Teshuvot Torat Meir. He noted what he had repeatedly witnessed in synagogues: when someone’s tallit tzitzit hang down and touch the floor, certain people, who regard themselves as righteous and pious, immediately cry out and rebuke him to lift them from the ground. He writes that according to the above, there is no concern, and it would be better for them to remain in their places and concentrate on prayer than to wander with their eyes and inspect others’ tzitzit to see whether, Heaven forbid, they have touched the ground. Furthermore, in our times, when synagogues are properly paved with tiles or marble, this may be comparable to cushions and pillows, which involve no concern, as seen with Ben Tzitzit HaKeset. Rabbi Chaim Kanievsky zt”l likewise writes in Sich HaSadeh (vol. 3, p. 140, on Gittin 56b) that perhaps there is no concern on our tiled floors, just as there is none on cushions and pillows.
Yet the leader of Babylonian Jewry, Rabbi Yosef Chaim zt”l, writes in Od Yosef Chai (Parashat Lech Lecha, אות 3): “One should be careful, when putting on a tallit gadol, that its tzitzit do not drag on the ground, and certainly while walking. If a person wearing a tallit has tzitzit being stepped upon beneath his feet and does not notice, another person who sees him must inform him so that he lifts the tzitzit from beneath his feet.” This indicates that, in his piety, he was stringent to prevent another from transgression even while sitting in place. In truth, though, his concluding words concern a person whose tzitzit are being stepped on, which is more degrading and also raises concern that they may tear, rather than where they merely touch the ground. Although his warning when putting it on, “and certainly when walking,” seems to imply that even while standing one should take care that they not drag, it is unclear what dragging means while standing or sitting. Therefore, it may refer to the actual process of putting it on: when wrapping oneself in the tallit and swinging the tzitzit, one must take care that they not drag on the ground. But once one is already wearing the tallit, Rabbi Yosef Chaim did not warn against the tzitzit touching the floor. Although this is not conclusive from his words, since we find no one who forbids it, we should not add to the restriction and should reconcile his view with the other poskim.
After writing this, I saw that Rabbi Yitzchak Yosef shlit”a, the Rishon LeTzion, in his approbation to the sefer “HaTzitzit—A Different Perspective,” addressed this matter. His words present an old difficulty, but one should cite what he relates at the end: “Many times I witnessed an actual practice of my father and teacher, Maran zt”l: the tzitzit of his tallit gadol would descend to the ground while he was seated, and when someone from the congregation came to lift them, he motioned with his hand that he should leave them and go away.” He writes that the reason was apparently that this was not a manner of disrespect, because the tzitzit were neither dragging nor being stepped upon, but merely resting in their place on the ground. I rejoiced that I had arrived at the view of our mighty gaon zt”l.
B. Tefillin Straps Touching the Ground
We now come to discuss tefillin straps: must one be careful that they not touch the ground? Although we have ruled leniently concerning the tzitzit of a tallit, this provides no proof regarding tefillin straps, for they differ from one another. As the Sages taught in Megillah (26b): “Articles used for a mitzvah may be discarded; articles serving sanctity must be placed in genizah.” Articles used for a mitzvah include a sukkah, lulav, shofar, and tzitzit. Articles serving sanctity include cases for sacred books, tefillin and mezuzot, a sefer Torah mantle, and a tefillin case and its straps. [See Rikanti in his Torah commentary, Parashat Va’etchanan; Maharchu in Sha’ar HaKavanot, Inyan HaTzitzit, derush 5; and Ram’a MiPano in Kanafey Yonah, ch. 47.] Thus Maran rules in the Shulchan Aruch (siman 21, סעיף 1) that severed tzitzit strings may be thrown into the garbage because they are a mitzvah article and possess no inherent sanctity. Conversely, he rules later (siman 154, סעיף 3) that articles serving sanctity, such as tefillin straps, possess sanctity and require genizah. See also Magen Avraham, siman 42 se’if katan 3 and siman 43 se’if katan 11.
It follows that since tefillin straps are tashmishei kedushah, one must ensure that they are not on the floor, just as one is careful with the tefillin themselves, a sefer Torah, and all other sacred articles. They are unlike tzitzit, which are merely articles used for a mitzvah. The Ari z”l already warned in Sha’ar HaGilgulim, Hakdamah 39, and in two places in Sha’ar Ruach HaKodesh, that tefillin straps should not touch the ground. One might have thought this was only a matter of sod, but according to the above it is an explicit halachah according to the revealed dimension of Torah. [See also Rabbi Yitzchak Argueti in the supplement to Yalkut Me’Am Lo’ez, Parashat Ekev, p. 563, who writes that one must take care, both when putting on and removing tefillin, that their straps do not drag on the ground. Seemingly, he warns specifically against dragging and not touching, consistent with his approach elsewhere, where he equates tzitzit and tefillin in warning against dragging. According to our distinction, however, they differ.]
Maharchu further writes in Peri Etz Chayim, Sha’ar HaTefillin, ch. 10: “When he puts on the head-tefillin, it is good that he place the ends of the straps inside his belt so that they do not reach the ground, unlike those who are not careful and let them hang to the ground.” His words are cited in Ot Chayim VeShalom, siman 27 at the end of se’if katan 18; Me’asef LeChol HaMachanot there, se’if katan 80; and Ash Tamid, Minhagei Spinka, ch. 3 note 27, among others. Above, we cited a disagreement concerning whether such care is necessary for tzitzit; regarding tefillin, however, we have found no one who disputes it. [Aruch HaShulchan, who writes concerning tzitzit that he did not see great scholars doing this and there is no concern if they happen to drag, warns here, siman 40 סעיף 1, that tefillin straps should not drag on the ground—even incidentally.] Thus, the common practice of securing the head-tefillin straps in one’s belt is not merely for convenience, but because of the requisite care for their sanctity.
See Mekor Chayim of the author of Chavat Ya’ir (siman 25, se’if katan 11), who writes regarding the Shulchan Aruch there: “He should put on the head-tefillin before winding the strap around his arm, and he must be extremely careful that the hand-tefillin straps not drag on the ground then.” He emphasizes this regarding the hand-tefillin, referring to the interim period when one is occupied with putting on the head-tefillin after tying the hand-tefillin strap on his arm but before continuing to wind it around the arm. At that time, the hand-tefillin strap can very easily descend onto the ground unnoticed. The mekubalim, on the other hand, warned regarding the head-tefillin straps, because throughout the time they are worn there is concern that when one bends down and the like, they may reach the ground. This is unlike the hand-tefillin strap, which is wound around the fingers and finally coiled around the palm.
Some ask why the Shulchan Aruch omits this precaution concerning tefillin when he records it concerning tzitzit. Some answer that tzitzit dragging is more common. While that is true, the question itself may be answered by saying that regarding tefillin it is self-evident and needs no explicit statement, for this is the law concerning all tashmishei kedushah; only regarding tzitzit is this novel and needs to be stated. More simply, regarding tzitzit Maran found a source among the Rishonim, as the Beit Yosef notes from the Agur, and therefore recorded it in his Shulchan Aruch, though he altered the wording as Nahar Shalom noted. Regarding tefillin, however, he apparently did not see the statement of the Ari z”l in Peri Etz Chayim and therefore did not record it. [This is unlike what I saw in Alei Hadas, which sought to defend the practice of the Tunisian community not to be careful about this. What it cites from Knesset HaGedolah may be rejected, for there it says only that one need not fast; indeed, the fact that it mentions the straps indicates that one must be careful, only that fasting is not required.] Similarly, in She’elat Rav (vol. 2, ch. 2, אות 34), Rabbi Chaim Kanievsky zt”l was asked whether tefillin straps too may not drag on the ground, or whether this applies only to tzitzit. He replied that if it is forbidden for tzitzit, then certainly it is forbidden for straps.
It is remarkable that while dealing here with concern for tzitzit as opposed to concern for tefillin straps, and while I was troubled by the common practice of treating the matter in reverse, I found the living words of the mekubal Rabbeinu Menachem di Lonzano. As noted above, his words are cited in Matzat Shimurim, from which they were copied into Me’asef LeChol HaMachanot, siman 21 se’if katan 21, and briefly into Kitzur Shelah at the end of Hilchot Tefillin. Regarding Agur’s statement, “Scripture says, ‘I will sweep it,’” he writes: “This is certainly not so, and Heaven forbid to believe it. Is it possible that the punishment decreed upon Babylon, for destroying our city, burning our Sanctuary, and exiling us from our land, should be imposed upon one who drags tzitzit in which one is permitted to enter a bathroom? This is astounding! These words have already frightened the masses, and even some scholars: if they see tzitzit touching the ground in a synagogue, all tremble greatly as though a sefer Torah were on the ground, and adults and children run to lift it. Yet if they see a tefillin strap dragging on the ground, they do not care, as if it were a sandal strap. Moreover, many ignorant people deliberately throw it onto the ground, thinking there is no problem, and no one rebukes them. The matter has been entirely reversed.” These are wondrous words, and blessed is He Who enabled me to arrive at them.
Indeed, I have seen that leading Torah authorities were particular not only for themselves but also warned others due to the seriousness of this matter and the lack of awareness surrounding it. First, I saw the words of Rabbi Gershon Edelstein zt”l, printed in “Darkei HaChizuk” at the end of issue 279: “As an example, let us mention one matter of which many people are unaware. When removing tefillin, one must be careful that the tefillin strap does not touch the floor; if the strap touches the floor, it is a sin. Many years ago, I heard from an elderly man who merited to be a close attendant of Maran the gaon Rabbi Yitzchak Elchanan zt”l. He related that Rabbi Yitzchak Elchanan once saw a person holding tefillin while its strap touched the ground. Rabbi Yitzchak Elchanan cried out, ‘Tashmishei kedushah!’ He shouted because he could not bear to see it. That man added that Rabbi Yitzchak Elchanan’s reverence made such an impression upon him that throughout his life he could not bear to see a tefillin strap touch the floor. That is how deeply it affected him. When one sees yirat Shamayim, one is influenced!”
Second, I found in the sefer “Hi Sichati” (vol. 2, pp. 650–651) an account of Rabbi David Rappaport zt”l, author of Mikdash David and Tzemach David: Once, in a synagogue, he saw a yeshivah student winding tefillin around his arm without care, while the strap dragged on the floor. He ran over and said, “Oy, oy! Sanctity is lying on the floor. In the future, be careful.” Rabbi David lifted the tefillin strap and again told the young man: “Know that you must be careful with tefillin straps.” Third, I saw in “Dinim VeHanhagot” (ch. 3, אות 11), concerning Maran the Chazon Ish zt”l: “He was very particular that people should take care that the straps not touch the ground.” The wording, “that people should take care,” indicates that he insisted that others always be careful, presumably because this practice was recorded after they repeatedly saw him admonish those who were not careful. Thus, we have three great Torah authorities who corrected others in this matter; and a threefold cord is not quickly broken. We too should follow this path, warning adults concerning children pleasantly and in words that will be accepted by the listener.
[I will not conceal that I saw in Darkei Chayim VeShalom that the practice of the holy Munkatcher Rebbe zt”l, based on a tradition from the holy author of Zera Kodesh of Ropshitz, followed by the holy author of Divrei Chayim of Sanz and his son, the author of Divrei Yechezkel of Shinova, was that when he removed the hand-tefillin strap, he initially cast it slightly onto the ground. Yet the parenthetical note there states that Divrei Yechezkel revealed that this was only for those initiated into the secrets of Hashem. Piskei Teshuvot, siman 40 note 17, likewise writes that concerning the hand-tefillin strap while putting it on, what is found among select individuals initiated into the secrets of Hashem, referring to those Rebbes, is subject to the rule: “Not everyone who wishes may assume the Name.” Although Piskei Teshuvot writes that the prohibition of tefillin straps follows the poskim who prohibit tzitzit dragging, it has already been explained that even if we rule leniently regarding tzitzit, straps must be prohibited. It still requires consideration whether even those initiated into these secrets should refrain, in light of the prohibition apparent from the words of our master Rabbi Yitzchak Luria and Rabbeinu Maharam di Lonzano.]
Since we are discussing the care required to preserve the sanctity of tefillin during the act of putting them on, another related matter should be mentioned. The Shulchan Aruch rules later (siman 40, סעיף 1) that it is forbidden to hang tefillin, whether by the batim or by the straps. Taz (se’if katan 1) writes that this does not include holding the head-tefillin by its strap in one’s hand as it hangs in the air while placing it on the head, because this is necessary for putting it on and is not degrading. Magen Avraham (se’if katan 1), however, distinguishes: when holding the tefillin in one’s hand while the straps hang, there is no concern when this occurs incidentally; but when the tefillin themselves hang, it is forbidden. Kaf HaChayim (se’if katan 1) writes that they do not disagree: Magen Avraham, who forbids holding the straps while the tefillin hang even incidentally, refers to a time other than putting them on; but while putting them on, he agrees with Taz that there is no degradation. He adds, however, that several Sephardic sages wrote that one should be careful even while putting them on, and only hanging straps are permitted where necessary for putting them on.
Since it is easy to avoid having the head-tefillin bayit hang in the air while putting it on, it seems proper to be careful about this. [In truth, it is more comfortable and the placement is more precise when one holds the head-tefillin by the bayit and directs it to its place, rather than allowing it to hang in the air and swing like a pendulum without knowing where it will finally land. Better still is to hold the bayit in one hand and the straps at the knot resting on the nape in the other, thereby placing it exactly in its location without needing to move it or disturb one’s hair. One who understands will see that while holding the head-tefillin by the bayit and knot, he can use his free fingers to remove his kippah for a moment while putting it on, thus directing the placement of the tefillin exactly. This is also acceptable for Ashkenazim who recite a blessing on the head-tefillin, provided it is done immediately after the blessing.] One who becomes accustomed to all this—not holding the head-tefillin by its strap, and likewise taking care not to cast the hand-tefillin strap onto the floor when unrolling it—will in time find it easy and like second nature, as the Sages said: “Habit rules over everything.”
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
