How Many Brachos on Tefillin?
Tefillin Shel Yad and Tefillin Shel Rosh are considered as two separate Mitzvos which could technically be worn one without the other[1]. Nonetheless they should be worn together with the Tefillin Shel Yad being placed before the Tefillin Shel Rosh. Ideally they should be placed without any interruption or delay in between, certainly by speaking2 but even without speaking.
When put on together, does the Tefillin Shel Rosh require a separate Bracha or can the Bracha recited over the Tefillin Shel Yas also cover the Shel Rosh?
This question is subject to an argument by the Rishonim on how to interpret the Talmud. The Talmud[2] rules if a person does not speak he makes one blessing. If he does speak, he is required to make two blessings.
Rabbeinu Tam and the Rosh understand this statement to refers to placing the Tefillin Shel Rosh, and is in addition to the blessing already recited over the Tefillin Shel Yad. Even though both Tefillin are technically covered by the one blessing of להניח תפילין on the Tefillin Shel Yad, in respect of their higher level of Kedushah, an additional Bracha על מצות תפילין was instituted to always be recited on the Tefillin Shel Rosh[3].
If a person spoke, the Bracha on the Tefillin Shel Yad would not be able to cover the Tefillin Shel Rosh. Therefore he is required to recite two blessings over the Tefillin Shel Rosh; to repeat the primary blessing of להניח תפילין and then make the standard Bracha על מצות תפילין.
Rashi,
Rif and Rambam interpret the Talmud differently. The Talmud is speaking about the total number of brachos required between both Tefillin. If a person does not speak in between, the Bracha of להניח תפילין is sufficient for both i.e. only one Bracha. The Bracha על מצות תפילין was only instituted to be said in addition to the original Bracha in a case where a person spoke or interrupted between putting on the Tefillin Shel Yad and Shel Rosh.
The Mechaber rules like the Rif and the Rambam that no Bracha is recited over the Tefillin Shel Rosh. Only if one spoke or there was an interruption would he also have to make the Bracha על מצות תפילין.
The Ram”o however records that the custom in Ashkenaz is to recite two separate blessings following Rabbeinu Tam. There is no concern of aברכה לבטלה (blessing in vain). Indeed, if there were a concern, we would not be able to make the blessing out of doubt. Nonetheless it is still preferable to say ברוך שם כבוד מלכותו לעולם ועד after the Bracha over the Tefillin Shel Rosh as is said after making a ברכה לבטלה. This is also the ruling of the Mishna Berura[4].
According to all opinions, if the interrupting speech was pertaining to the Tefillin themselves, this is not considered an interruption and no extra brachos would be required.
An interesting discussion is related to this argument: If the minyan is reciting Kaddish, Kedusha or Borchu while someone is between putting on the Tefillin Shel Yad and Shel Rosh. Can he interrupt to answer?
Most of the Rishonim rule that one may not interrupt at all. According to both opinions above, interrupting will necessitate making a Bracha which would otherwise not have been required[5] - להניח תפילין according to Rabbeinu Tam, andעל מצות תפילין according to the Rif. Instead one should listen silently to Chazzan. This is not considered a hefsek and he is still considered as though he had actually answered (שומע כעונה).
The Alter Rebbe in his Shulchan Aruch rules like the Ram”o as per the prevalent custom in Ashkenaz. Were a person to interrupt, two blessings would now be required on Tefillin Shel Rosh. Therefore one should not interrupt to respond to Kaddish and the like. Should he do so, it would be considered and treated like any other form of interruption[6].
However, in the Siddur[7], the Alter Rebbe changes his ruling and rules like the Rif and Rambam - that no Bracha is recited over the Tefillin Shel Rosh unless one interrupted, in which case only the Bracha על מצות תפילין would be recited.
The Alter Rebbe also reverses his ruling and says that one may interrupt to respond to Kedusha, Borchu or the first part of Kaddish. Even though this would now necessitate the ‘unnecessary’ recital of the Bracha על מצות תפילין, the Alter Rebbe permits it based on the following rationale; Even though the halocha is like the Rif that the Bracha על מצות תפילין is only said in case of an interruption, according to many Poskim (Rabbeinu Tam etc.) the Bracha על מצות תפילין is always recited over Tefillin Shel Rosh. Whilst normally we not do so and hence other forms of interruptions should be avoided, here we can rely on them in this case so as not to miss out on responding to a דבר שבקדושה. In a letter, the Rebbe understands this to mean that one is actually required to stop to respond.
For Chabad Chassidim, the general rule is that when the Alter Rebbe rules differently in the Siddur than in the Shulchan Aruch, we follow the latter ruling of the Siddur.
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[1] Mishna Menachos 38a
[2] See Talmud Sotah that this speaking would be considered a sin to the extent that one who did so would not be able to participate in battle.
[3] See Aruch Hashulchan in the name of the Mahara”l who questions this opinion since we do not find any Mitzvah which requires 2 blessings. Aruch Hashulchan suggests that the blessing על מצות תפילין is not a ברכת המצות but rather ברכת הודאה
[4] To be able to make the Bracha על מצות תפילין according to all opinions, Rabbi Akiva Eiger suggests that when reciting the Bracha להניח תפילין on the Shel Yad he should have in mind that if the halocha follows Rashi, then he should not be yotzai with this Bracha on the Tefillin Shel Rosh. The Bracha על מצות תפילין would then be required by all opinions. Pri Megadim mentions this suggestion and rules that one should not follow it.
[5] See Beis Yosef and Darkei Moshe OC 25:6. Rashi however (as understood by Tosfos) suggests that one should respond, so long as they then make the necessary Bracha over the Tefillin Shel Rosh.
[6] In a case where no blessings are recited over the Tefillin at all, such as on Chol Hamoed or over the Tefillin of Rabbeinu Tam, there is no concern and one may interrupt between Tefillin Shel Yad and Shel Rosh to respond to Kaddish etc (Magen Avraham OC 25:17). However one would not be able to interrupt with other forms of speech. Even responding Baruch Hu uVaruch Shemo would not be permitted. Similarly Amein could only be answered on the first part of Kaddish, since from Tiskabel onwards is only a minhag.
[7] Piskei Hasiddur Hilchos Tefillin ד“ה ואם
When put on together, does the Tefillin Shel Rosh require a separate Bracha or can the Bracha recited over the Tefillin Shel Yas also cover the Shel Rosh?
This question is subject to an argument by the Rishonim on how to interpret the Talmud. The Talmud[2] rules if a person does not speak he makes one blessing. If he does speak, he is required to make two blessings.
Rabbeinu Tam and the Rosh understand this statement to refers to placing the Tefillin Shel Rosh, and is in addition to the blessing already recited over the Tefillin Shel Yad. Even though both Tefillin are technically covered by the one blessing of להניח תפילין on the Tefillin Shel Yad, in respect of their higher level of Kedushah, an additional Bracha על מצות תפילין was instituted to always be recited on the Tefillin Shel Rosh[3].
If a person spoke, the Bracha on the Tefillin Shel Yad would not be able to cover the Tefillin Shel Rosh. Therefore he is required to recite two blessings over the Tefillin Shel Rosh; to repeat the primary blessing of להניח תפילין and then make the standard Bracha על מצות תפילין.
Rashi,
Rif and Rambam interpret the Talmud differently. The Talmud is speaking about the total number of brachos required between both Tefillin. If a person does not speak in between, the Bracha of להניח תפילין is sufficient for both i.e. only one Bracha. The Bracha על מצות תפילין was only instituted to be said in addition to the original Bracha in a case where a person spoke or interrupted between putting on the Tefillin Shel Yad and Shel Rosh.
The Mechaber rules like the Rif and the Rambam that no Bracha is recited over the Tefillin Shel Rosh. Only if one spoke or there was an interruption would he also have to make the Bracha על מצות תפילין.
The Ram”o however records that the custom in Ashkenaz is to recite two separate blessings following Rabbeinu Tam. There is no concern of aברכה לבטלה (blessing in vain). Indeed, if there were a concern, we would not be able to make the blessing out of doubt. Nonetheless it is still preferable to say ברוך שם כבוד מלכותו לעולם ועד after the Bracha over the Tefillin Shel Rosh as is said after making a ברכה לבטלה. This is also the ruling of the Mishna Berura[4].
According to all opinions, if the interrupting speech was pertaining to the Tefillin themselves, this is not considered an interruption and no extra brachos would be required.
An interesting discussion is related to this argument: If the minyan is reciting Kaddish, Kedusha or Borchu while someone is between putting on the Tefillin Shel Yad and Shel Rosh. Can he interrupt to answer?
Most of the Rishonim rule that one may not interrupt at all. According to both opinions above, interrupting will necessitate making a Bracha which would otherwise not have been required[5] - להניח תפילין according to Rabbeinu Tam, andעל מצות תפילין according to the Rif. Instead one should listen silently to Chazzan. This is not considered a hefsek and he is still considered as though he had actually answered (שומע כעונה).
The Alter Rebbe in his Shulchan Aruch rules like the Ram”o as per the prevalent custom in Ashkenaz. Were a person to interrupt, two blessings would now be required on Tefillin Shel Rosh. Therefore one should not interrupt to respond to Kaddish and the like. Should he do so, it would be considered and treated like any other form of interruption[6].
However, in the Siddur[7], the Alter Rebbe changes his ruling and rules like the Rif and Rambam - that no Bracha is recited over the Tefillin Shel Rosh unless one interrupted, in which case only the Bracha על מצות תפילין would be recited.
The Alter Rebbe also reverses his ruling and says that one may interrupt to respond to Kedusha, Borchu or the first part of Kaddish. Even though this would now necessitate the ‘unnecessary’ recital of the Bracha על מצות תפילין, the Alter Rebbe permits it based on the following rationale; Even though the halocha is like the Rif that the Bracha על מצות תפילין is only said in case of an interruption, according to many Poskim (Rabbeinu Tam etc.) the Bracha על מצות תפילין is always recited over Tefillin Shel Rosh. Whilst normally we not do so and hence other forms of interruptions should be avoided, here we can rely on them in this case so as not to miss out on responding to a דבר שבקדושה. In a letter, the Rebbe understands this to mean that one is actually required to stop to respond.
For Chabad Chassidim, the general rule is that when the Alter Rebbe rules differently in the Siddur than in the Shulchan Aruch, we follow the latter ruling of the Siddur.
_______________________________
[1] Mishna Menachos 38a
[2] See Talmud Sotah that this speaking would be considered a sin to the extent that one who did so would not be able to participate in battle.
[3] See Aruch Hashulchan in the name of the Mahara”l who questions this opinion since we do not find any Mitzvah which requires 2 blessings. Aruch Hashulchan suggests that the blessing על מצות תפילין is not a ברכת המצות but rather ברכת הודאה
[4] To be able to make the Bracha על מצות תפילין according to all opinions, Rabbi Akiva Eiger suggests that when reciting the Bracha להניח תפילין on the Shel Yad he should have in mind that if the halocha follows Rashi, then he should not be yotzai with this Bracha on the Tefillin Shel Rosh. The Bracha על מצות תפילין would then be required by all opinions. Pri Megadim mentions this suggestion and rules that one should not follow it.
[5] See Beis Yosef and Darkei Moshe OC 25:6. Rashi however (as understood by Tosfos) suggests that one should respond, so long as they then make the necessary Bracha over the Tefillin Shel Rosh.
[6] In a case where no blessings are recited over the Tefillin at all, such as on Chol Hamoed or over the Tefillin of Rabbeinu Tam, there is no concern and one may interrupt between Tefillin Shel Yad and Shel Rosh to respond to Kaddish etc (Magen Avraham OC 25:17). However one would not be able to interrupt with other forms of speech. Even responding Baruch Hu uVaruch Shemo would not be permitted. Similarly Amein could only be answered on the first part of Kaddish, since from Tiskabel onwards is only a minhag.
[7] Piskei Hasiddur Hilchos Tefillin ד“ה ואם