Tallis or Tefillin - Which Comes First?
In the beginning of Hilchos Tefillin, the Tur[1] writes; after one has enwrapped himself with Tzitzis, he should don Tefillin. The Alter Rebbe[2] adds the word Miyad[3], suggesting that one should place the Tefillin immediately after the Tallis without delay.
Beis Yosef quotes two reasons from Nimukei Yosef[4] why Tallis should come before Tefillin. 1) Tzitzis is equal to all of the Mitzvos of the Torah[5]. 2) Additionally, we have a rule in Torahתדיר ושאינו תדיר תדיר קודם. When faced with the opportunity to do two Mitzvos, preference is given to the one which is more regularly performed[6]. Since the Tallis is worn on Shabbos and Yomtov as well, it takes precedence to Tefillin which is only worn on weekdays.
The Zohar[7] teaches that there is a grave prohibition to put of Tefillin before wearing a Tallis. Shaar Hakavanos of the Ariza”l also requires that the Tallis be put on before Tefillin.
Elya Rabbah[8], quoting Knesses Hagedola brings a remez to this from the Posuk העטופים ללבן והקשורים ליעקב. The verse means that the late-bearing sheep went to Lavan and the early-bearing sheep to Yaakov. The Knesses Hagedola plays on the words. העטופים also means wrapped, allusing to Tallis which comes before הקשורים which also means tied, representing Tefillin.
Kaf Hachaim brings another allusion from Avraham’s words to the king of Sodom אם מחוט ועד סרוך נעל, “whether a thread or shoelace”. The thread represents the wool of the Tallis and the shoelace is the leather straps of the Tefillin.
If one does not have a Tallis at present, they may put on Tefillin first and do not need to wait until a Tallis becomes available[9], because one should not delay performance of a Mitzvah that comes to their hand[10].
In the Shulchan Aruch, the Mechaber writes a different reason for putting on the Tallis before the Tefillin; After wearing a kosher Tallis he should put on Tefillin because מעלין בקודש, in matters of holiness we increase, starting with the lesser Kedusha. The Gr”a[11] explains that this is also true according to Kabbalah[12], since Tzitzis correspond to the Divine throne whereas Tefillin correspond to the “man above throne”[13].
Aruch Hashulchan explains why the Mechaber brings a different reason. The principleתדיר ושאינו תדיר תדיר קודם only applies where the two Mitzvos are of equal status. However if the less frequent Mitzvah is of greater holiness (מקודש), they are considered equal and one could preface either. Therefore the Mechaber brings a different reason to explain why Tallis should still take precedence.
Pri Megadim explains that according to Rambam, Tzitzis are not considered תדיר. The Rambam holds that at night, all garments are Patur from Tzitzis[14]. Conversely Tefillin technically can be worn at night. Therefore the Mechaber brings a different reason.
Dagul Mervava questions the Mechaber; On the contrary, if Tefillin possess greater Kedusha, they should be given precedence[15]. The Mishna Berura[16] explains that in this context, מעלין הקודש refers not to the status of the Mitzva but rather to the person who is required to grow in holiness, first enveloping himself with holiness of the garment of a Mitzvah and afterwards binding himself with Hashem’s oneness[17]. The intent is to answer the question of the Dagul Mervava.
Shaagas Aryeh[18] also questions whether we apply the rule תדיר ושאינו תדיר תדיר קודם to Tallis and Tefillin since Tallis is not obligatory (i.e. if one wears four corners) whereas Tefillin are.
The Levush writes all 3 reasons why the minhag is to put on Tallis before Tefillin. He proceeds to question why these reasons are even necessary. Tzitzis are put on when one dresses in the morning and will therefore come before Tefillin since Tefillin cannot be put on before one’s clothes[19].
There is another school of thought[20] that despite the reasons described above, Tefillin should be put on first because they possess greater Kedusha. Further, our sages teach that putting on Tefillin is part of achieving perfect Kabbolas Ol Malchus Shamayim[21] whereas Tallis is not mentioned.
The Levush writes that whilst the minhag is to put on Tallis first, if one wants to be Yotzai according to both opinions, they should put on a Tallis Katan at home before going to Shule. They should then put on Tefillin while at home and walk to Shule adorned with both Tzitzis and Tefillin[22]. Once at Shule they should then put on the Tallis Gadol. In this was one is putting on Tzitzis both before and after the Tefillin. The Alter Rebbe quotes this Levush[23].
According to Kabbalah, both the Tallis Katan and Tallis Gadol should be put on before Tefillin[24]. Accepted Halacha is that the Tallis is put on before Tefillin. This leads to some additional practical considerations.
If one only has time to do one of the Mitzvos at the present time - either Tallis or Tefillin, Tefillin take precedence. Even though Tallis is the more frequent Mitzvah, Tefillin have greater Kedusha[25].
Similarly if one only wishes to put on Tefillin, they need not put the Tallis on first. This is relevant for those who follow the Middas Chassidus of putting on Tefillin and reciting the Shema at home before davening (so as not to recite Shema without Tefillin[26])[27].
When the Tallis and Tefillin are kept in the same bag, Lechatchila the Tallis should be placed above the Tefillin. If the Tallis would be placed underneath the Tefillin, one would have to be מעביר על המצוה, to pass over the Mitzvah of Tefillin in order to put the Tallis on first[28].
If the Tefillin were place above the Tallis, the Tefillin should be put on before the Tallis[29]. This is because the requirement to put the Tallis on first is only based on an Asmachta. Whereas not passing over a Mitzvah is a Biblically mandated Torah rule.
The Ta”z[30] notes that this is unlike the laws of Tefillin. If the Tefillin Shel Rosh was placed on top of the Tefillin Shel Yad, one still puts on the Tefillin Shel Yad first, even though they are passing over the Tefillin Shel Rosh[31]. This is because the Torah expressly teaches that Tefillin Shel Yad must be put on first.
Magen Avraham[32] writes that this is only if the Tefillin were not in their own separate bag. Bedieved, if the Tefillin were in a separate bag, the Tallis should still be put on first and it is not considered being מעביר על המצות. Mishna Berura[33] learns that the other Acharonim[34] do not make an exception and מעביר על המצות would apply even if the Tefillin were in a separate bag. Therefore, he concludes that one cannot follow the leniency of the Magen Avraham, even if it will be embarrassing for him to put Tefillin on before the Tallis. The Alter Rebbe[35] rules like the Magen Avraham.
According to Kabbalah, the requirement to put the Tallis before Tefillin is so strong, that even where one took out the Tefillin first, one should pass over the Tefillin to first put on the Tallis. Further, even if one had put on Tefillin already, they should remove the Tefillin, put on the Tallis and then put their Tefillin on again[36]. Halacha does not follow this view.
The above only applies where one intends to put on Tefillin then. If one is only planning on putting on the Tallis, they may do so even when passing over the Tefillin[37].
Some Acharonim suggest that one can put on the Tallis and recite some Tefillos or Tehillim. This creates a hefsek and one may then put on the Tefillin at the later point even if they were on top of the Tallis.
A side discussion but related to the topic:
Kneses Hagedola writes that since Tallis takes precedence, being the more frequent Mitzvah, if one only has the ability to buy either Tefillin or a Tallis, they should first purchase a Tallis.
The Acharonim argue with this ruling and write that even though Tallis is put on first, purchasing Tefillin takes precedence. They offer different reasons;
Shaarei Teshuva[41] writes that only Tefillin Shel Rashi should be procured before a Tallis. However, Tefillin of Rabbeinu Tam which are not worn by most people, would not take precedence over Tzitzis.
Earlier we referenced the practise according to Kabbalah[42] of walking to Shule while ‘crowned’ with Tallis and Tefillin as quoted in Shulchan Aruch[43].
If one is unable to walk to Shule wearing Tallis and Tefillin because one needs to pass through unclean places or if one is afraid of non-Jews in the street, they should be put on in the courtyard of the Shule before entering the Shule itself[44]. This too is in keeping with the words of the Zohar[45].
Nowadays, very few people wear their Tallis and Tefillin to Shule, likely due to the above considerations. However, at the very least one should put on their Tallis and Tefillin before entering the Shule – either in the courtyard or foyer or other side room. Yet it seems that most people do not do this either. Why they do not remains a question.
_____________________
[1] OC 25
[2] OC 25:1
[3] In the siddur the Alter Rebbe does not add the word Miyad.
[4] Hilchos Tzitzis
[5] Nedarim 25a
[6] Brachos 51a
[7] Parshas Bamidbar 120b
[8] 25:1
[9] Ram”o 25:1
[10] Magen Avraham 25:2
[11] OC 25:1
[12] Zohar volume 3 p103b
[13] The Ariza”l teaches that Tallis is the level of מוחין דקטנות and Tefillin is the level of מוחין דגדלות
[14] In contrast to the Rosh who holds that daytime garments require Tzitzis at night and hence Tallis is תדיר
[15] A similar question is found in Shagas Aryeh quoted below
[16] Biur Halacha ד"ה שמעלין בקודש
[17] See also Elya Rabbah 25:3 quoting Shulchan Aruch HaAriza”l Hilchos Tefillin 20. Aruch Hashulchan
[18] Siman 28
[19] Whilst this logic would apply to a Tallis Katan, it does not apply to a Tallis Gadol
[20] Levush 25:1. See also Nimukei Yosef ibid quoting Ritva
[21] Brachos 14b
[22] This itself is a Mitzvah according to the Zohar Parshas Bamidbar
[23] Whilst the Shulchan Aruch and other Acharonim bring the Halachic preference that one put on Tzitzis and Tefillin at home before walking to Shule, they write it as an independent Halacha and do not connect it to satisfying the order of Tallis and Tefillin according to all opinions. This seems to be a Chiddush of the Levush.
[24] Kaf Hachaim
[25] Os Chaim Veshalom
[26] Brachos 14b. Reciting Shema which mentions the Mitzvah of Tefillin while one is not wearing Tefillin, is considered as they are bearing false witness on themselves.
[27] There are those who maintain that according to Kabbalah of the Ariza”l, in all instances the Tallis should be put on before Tefillin.
[28] Shulchan Aruch 25:1
[29] Shulchan Aruch 25:1 and Ta”z
[30] 25:1. This distinction is also brought by Beis Yosef
[31] OC 66
[32] Magen Avraham 25:1
[33] Biur Halacha ד"ה שלא יניח
[34] Levush, Ta”z, Bach and Beis Yosef. This is also the view of Elya Rabbah and Aruch Hashulchan.
[35] 25:3
[36] See Kaf Hachaim 25:7 and Shu”t Torah Lishma Ben Ish Chai Siman 1
[37] Mishna Berura 25:3 and Aruch Hashulchan 25:4
[38] Olas Tamid
[39] Elya Rabbah
[40] Beis Hillel
[41] OC 25:1
[42] Zohar volume 3 p265. One who does so is accompanied by 4 angels who bless him.
[43] OC 25:2. Both the Mechaber and Ram”o bring this practise. The only difference is that the Mechaber requires only that the Tallis Katan be put on at home. The Tallis Gadol is put on in Shule. According to the Ram”o, the practise is also to put on the Tallis Gadol at home.
[44] Magen Avraham 25:5, quoted in Mishna Berura 25:8
[45] Shulchan Aruch Harav 25:8
Beis Yosef quotes two reasons from Nimukei Yosef[4] why Tallis should come before Tefillin. 1) Tzitzis is equal to all of the Mitzvos of the Torah[5]. 2) Additionally, we have a rule in Torahתדיר ושאינו תדיר תדיר קודם. When faced with the opportunity to do two Mitzvos, preference is given to the one which is more regularly performed[6]. Since the Tallis is worn on Shabbos and Yomtov as well, it takes precedence to Tefillin which is only worn on weekdays.
The Zohar[7] teaches that there is a grave prohibition to put of Tefillin before wearing a Tallis. Shaar Hakavanos of the Ariza”l also requires that the Tallis be put on before Tefillin.
Elya Rabbah[8], quoting Knesses Hagedola brings a remez to this from the Posuk העטופים ללבן והקשורים ליעקב. The verse means that the late-bearing sheep went to Lavan and the early-bearing sheep to Yaakov. The Knesses Hagedola plays on the words. העטופים also means wrapped, allusing to Tallis which comes before הקשורים which also means tied, representing Tefillin.
Kaf Hachaim brings another allusion from Avraham’s words to the king of Sodom אם מחוט ועד סרוך נעל, “whether a thread or shoelace”. The thread represents the wool of the Tallis and the shoelace is the leather straps of the Tefillin.
If one does not have a Tallis at present, they may put on Tefillin first and do not need to wait until a Tallis becomes available[9], because one should not delay performance of a Mitzvah that comes to their hand[10].
In the Shulchan Aruch, the Mechaber writes a different reason for putting on the Tallis before the Tefillin; After wearing a kosher Tallis he should put on Tefillin because מעלין בקודש, in matters of holiness we increase, starting with the lesser Kedusha. The Gr”a[11] explains that this is also true according to Kabbalah[12], since Tzitzis correspond to the Divine throne whereas Tefillin correspond to the “man above throne”[13].
Aruch Hashulchan explains why the Mechaber brings a different reason. The principleתדיר ושאינו תדיר תדיר קודם only applies where the two Mitzvos are of equal status. However if the less frequent Mitzvah is of greater holiness (מקודש), they are considered equal and one could preface either. Therefore the Mechaber brings a different reason to explain why Tallis should still take precedence.
Pri Megadim explains that according to Rambam, Tzitzis are not considered תדיר. The Rambam holds that at night, all garments are Patur from Tzitzis[14]. Conversely Tefillin technically can be worn at night. Therefore the Mechaber brings a different reason.
Dagul Mervava questions the Mechaber; On the contrary, if Tefillin possess greater Kedusha, they should be given precedence[15]. The Mishna Berura[16] explains that in this context, מעלין הקודש refers not to the status of the Mitzva but rather to the person who is required to grow in holiness, first enveloping himself with holiness of the garment of a Mitzvah and afterwards binding himself with Hashem’s oneness[17]. The intent is to answer the question of the Dagul Mervava.
Shaagas Aryeh[18] also questions whether we apply the rule תדיר ושאינו תדיר תדיר קודם to Tallis and Tefillin since Tallis is not obligatory (i.e. if one wears four corners) whereas Tefillin are.
The Levush writes all 3 reasons why the minhag is to put on Tallis before Tefillin. He proceeds to question why these reasons are even necessary. Tzitzis are put on when one dresses in the morning and will therefore come before Tefillin since Tefillin cannot be put on before one’s clothes[19].
There is another school of thought[20] that despite the reasons described above, Tefillin should be put on first because they possess greater Kedusha. Further, our sages teach that putting on Tefillin is part of achieving perfect Kabbolas Ol Malchus Shamayim[21] whereas Tallis is not mentioned.
The Levush writes that whilst the minhag is to put on Tallis first, if one wants to be Yotzai according to both opinions, they should put on a Tallis Katan at home before going to Shule. They should then put on Tefillin while at home and walk to Shule adorned with both Tzitzis and Tefillin[22]. Once at Shule they should then put on the Tallis Gadol. In this was one is putting on Tzitzis both before and after the Tefillin. The Alter Rebbe quotes this Levush[23].
According to Kabbalah, both the Tallis Katan and Tallis Gadol should be put on before Tefillin[24]. Accepted Halacha is that the Tallis is put on before Tefillin. This leads to some additional practical considerations.
If one only has time to do one of the Mitzvos at the present time - either Tallis or Tefillin, Tefillin take precedence. Even though Tallis is the more frequent Mitzvah, Tefillin have greater Kedusha[25].
Similarly if one only wishes to put on Tefillin, they need not put the Tallis on first. This is relevant for those who follow the Middas Chassidus of putting on Tefillin and reciting the Shema at home before davening (so as not to recite Shema without Tefillin[26])[27].
When the Tallis and Tefillin are kept in the same bag, Lechatchila the Tallis should be placed above the Tefillin. If the Tallis would be placed underneath the Tefillin, one would have to be מעביר על המצוה, to pass over the Mitzvah of Tefillin in order to put the Tallis on first[28].
If the Tefillin were place above the Tallis, the Tefillin should be put on before the Tallis[29]. This is because the requirement to put the Tallis on first is only based on an Asmachta. Whereas not passing over a Mitzvah is a Biblically mandated Torah rule.
The Ta”z[30] notes that this is unlike the laws of Tefillin. If the Tefillin Shel Rosh was placed on top of the Tefillin Shel Yad, one still puts on the Tefillin Shel Yad first, even though they are passing over the Tefillin Shel Rosh[31]. This is because the Torah expressly teaches that Tefillin Shel Yad must be put on first.
Magen Avraham[32] writes that this is only if the Tefillin were not in their own separate bag. Bedieved, if the Tefillin were in a separate bag, the Tallis should still be put on first and it is not considered being מעביר על המצות. Mishna Berura[33] learns that the other Acharonim[34] do not make an exception and מעביר על המצות would apply even if the Tefillin were in a separate bag. Therefore, he concludes that one cannot follow the leniency of the Magen Avraham, even if it will be embarrassing for him to put Tefillin on before the Tallis. The Alter Rebbe[35] rules like the Magen Avraham.
According to Kabbalah, the requirement to put the Tallis before Tefillin is so strong, that even where one took out the Tefillin first, one should pass over the Tefillin to first put on the Tallis. Further, even if one had put on Tefillin already, they should remove the Tefillin, put on the Tallis and then put their Tefillin on again[36]. Halacha does not follow this view.
The above only applies where one intends to put on Tefillin then. If one is only planning on putting on the Tallis, they may do so even when passing over the Tefillin[37].
Some Acharonim suggest that one can put on the Tallis and recite some Tefillos or Tehillim. This creates a hefsek and one may then put on the Tefillin at the later point even if they were on top of the Tallis.
A side discussion but related to the topic:
Kneses Hagedola writes that since Tallis takes precedence, being the more frequent Mitzvah, if one only has the ability to buy either Tefillin or a Tallis, they should first purchase a Tallis.
The Acharonim argue with this ruling and write that even though Tallis is put on first, purchasing Tefillin takes precedence. They offer different reasons;
- One who does not put on Tefillin קרקפתא דלא מנח תפילין is considered a rebellious sinner (פושעי ישראל בגופן)[38]. We don’t find the same status regarding Tallis.
- Additionally, Tzitzis is an optional Mitzvah in that it applies only if one is wearing a four-cornered garment. Tefillin is a binding obligation[39].
- Tefillin have greater Kedusha in that they are considered תשמישי קדושה. [40]
Shaarei Teshuva[41] writes that only Tefillin Shel Rashi should be procured before a Tallis. However, Tefillin of Rabbeinu Tam which are not worn by most people, would not take precedence over Tzitzis.
Earlier we referenced the practise according to Kabbalah[42] of walking to Shule while ‘crowned’ with Tallis and Tefillin as quoted in Shulchan Aruch[43].
If one is unable to walk to Shule wearing Tallis and Tefillin because one needs to pass through unclean places or if one is afraid of non-Jews in the street, they should be put on in the courtyard of the Shule before entering the Shule itself[44]. This too is in keeping with the words of the Zohar[45].
Nowadays, very few people wear their Tallis and Tefillin to Shule, likely due to the above considerations. However, at the very least one should put on their Tallis and Tefillin before entering the Shule – either in the courtyard or foyer or other side room. Yet it seems that most people do not do this either. Why they do not remains a question.
_____________________
[1] OC 25
[2] OC 25:1
[3] In the siddur the Alter Rebbe does not add the word Miyad.
[4] Hilchos Tzitzis
[5] Nedarim 25a
[6] Brachos 51a
[7] Parshas Bamidbar 120b
[8] 25:1
[9] Ram”o 25:1
[10] Magen Avraham 25:2
[11] OC 25:1
[12] Zohar volume 3 p103b
[13] The Ariza”l teaches that Tallis is the level of מוחין דקטנות and Tefillin is the level of מוחין דגדלות
[14] In contrast to the Rosh who holds that daytime garments require Tzitzis at night and hence Tallis is תדיר
[15] A similar question is found in Shagas Aryeh quoted below
[16] Biur Halacha ד"ה שמעלין בקודש
[17] See also Elya Rabbah 25:3 quoting Shulchan Aruch HaAriza”l Hilchos Tefillin 20. Aruch Hashulchan
[18] Siman 28
[19] Whilst this logic would apply to a Tallis Katan, it does not apply to a Tallis Gadol
[20] Levush 25:1. See also Nimukei Yosef ibid quoting Ritva
[21] Brachos 14b
[22] This itself is a Mitzvah according to the Zohar Parshas Bamidbar
[23] Whilst the Shulchan Aruch and other Acharonim bring the Halachic preference that one put on Tzitzis and Tefillin at home before walking to Shule, they write it as an independent Halacha and do not connect it to satisfying the order of Tallis and Tefillin according to all opinions. This seems to be a Chiddush of the Levush.
[24] Kaf Hachaim
[25] Os Chaim Veshalom
[26] Brachos 14b. Reciting Shema which mentions the Mitzvah of Tefillin while one is not wearing Tefillin, is considered as they are bearing false witness on themselves.
[27] There are those who maintain that according to Kabbalah of the Ariza”l, in all instances the Tallis should be put on before Tefillin.
[28] Shulchan Aruch 25:1
[29] Shulchan Aruch 25:1 and Ta”z
[30] 25:1. This distinction is also brought by Beis Yosef
[31] OC 66
[32] Magen Avraham 25:1
[33] Biur Halacha ד"ה שלא יניח
[34] Levush, Ta”z, Bach and Beis Yosef. This is also the view of Elya Rabbah and Aruch Hashulchan.
[35] 25:3
[36] See Kaf Hachaim 25:7 and Shu”t Torah Lishma Ben Ish Chai Siman 1
[37] Mishna Berura 25:3 and Aruch Hashulchan 25:4
[38] Olas Tamid
[39] Elya Rabbah
[40] Beis Hillel
[41] OC 25:1
[42] Zohar volume 3 p265. One who does so is accompanied by 4 angels who bless him.
[43] OC 25:2. Both the Mechaber and Ram”o bring this practise. The only difference is that the Mechaber requires only that the Tallis Katan be put on at home. The Tallis Gadol is put on in Shule. According to the Ram”o, the practise is also to put on the Tallis Gadol at home.
[44] Magen Avraham 25:5, quoted in Mishna Berura 25:8
[45] Shulchan Aruch Harav 25:8