Putting Tefillin on a Broken Arm
The Gemora[1] teaches that while serving in the Beis Hamikdosh, a Kohen was exempt from wearing Tefillin Shel Yad. The reason for this is because the Torah teaches that the Bigdei Kehuna must be “on his flesh.” From this we derive that there cannot be anything intervening between the Kohen’s clothes and their body, including Tefillin.
The Rosh[2] learns that similarly, Tefillin themselves cannot have anything interposing between them and the flesh because the Torah says “they shall be for you a sign on your arm”. This suggests that they must be directly on the arm. Further, if they could be worn above clothing, the Kohanim would be able to wear Tefillin Shel Yad without them interposing between their clothing and their bodies.
Concerning Tefillin Shel Rosh, the Gemora[3] explains that there was a gap between the Mitznefes (turban) of the Kohen Gadol and the Tzitz where he would place the Tefillin Shel Rosh. From here we see that Tefillin Shel Rosh too could not be worn on top of the Mitznefes as this would be a Chatzitza.
In contrast to the Rosh, Rashb”a[4] rules that there is no problem with having a Chatzitza between the Tefillin and the flesh. Therefore he writes that it is technically possible to wear their Tefillin Shel Rosh on top of a hat.
How does the Rashb”a address our Gemara and the Gemara elsewhere[5] teaching that one who wears their Tefillin Shel Yad on top of their sleave is following the heretics?
The issue is not because there is a problem of Chatzitza, but rather because the Torah says concerning Tefillin Shel Yad והיה לך לאות - that they should be for you as a sign i.e. they should be concealed so that they are only a sign for you. This is also the explanation of Tosfos[6] on the Gemara. (This is in contrast to the Tefillin Shel Rosh which should be prominently displayed as the verse says that the nations of the world will see the name of Hashem upon you[7]).
Shulchan Aruch[8] rules like the Rosh that nothing should interpose between the Tefillin and one’s body, either for Tefillin Shel Yad or for Tefillin Shel Rosh[9].
Nonetheless, the Shulchan Aruch[10] rules that one who suffers from cold and absolutely cannot take of their hat (and would thereby not wear Tefillin Shel Rosh) can rely on the Rashb”a and wear their Tefillin on top of their hat. Shulchan Aruch adds that this refers to a thin hat or beanie which sits snugly on the head so that the Tefillin will still be positioned in the correct place on the head[11]. Additionally they should cover over the Tefillin so that others do not see that it is being worn over a hat.
The Ram”o adds that one would not make a Bracha over the Tefillin when worn over the hat and would only make the Bracha over the Tefillin Shel Yad (as per the Ashkenaz custom of making a separate Bracha on Tefillin Shel Rosh).
What about the Retzuos (straps)
Rashb”a[12] writes that there is a difference between the Bayis (box) of the Tefillin and the Retzuos[13]. However he himself writes that the practise is to be careful that the Retzuos are also on the skin. Ram”o rules leniently that one need not be makpid on the Retzuos.
Ta”z[14] quotes Levush[15] that even though we are lenient with the straps, the part of the strap which is used to tie the Tefillin Shel Yad to the arm (i.e. the first winding) should not have any Chatzitza beneath. The same applies to the Retzuah around the head to hold the Tefillin Shel Rosh. The Alter Rebbe adopts this view.
Injury on the upper arm
If one has a wound on their upper arm where the Tefillin should be placed, Shulchan Aruch[16] writes that one should still manage to fit the Tefillin there, since the area is large enough for two Tefillin to fit.
If the wound is so large that one cannot put their Tefillin Shel Yad on the upper arm, they are exempt from Tefillin Shel Yad[17]. Nonetheless, if possible, one should place a cloth or bandage on the site of the wound and place the Tefillin on top[18], relying on the Rashb”a. The Tefillin should then be covered with a shirt to fulfil the requirement that the Tefillin are for you as a sign. One would not make a Bracha[19] as discussed above.
Practically speaking
If the bandage or cast can be (safely) removed even for a short time, one should take it off and wear the Tefillin correctly and be able to make a Bracha.
If the cast or bandage is only on the forearm, one can place their Tefillin with a Bracha and tie it to the upper arm. The winding on the forearm may be made over the cast.
If the cast is on the upper arm and cannot be removed, the Tefillin should be placed over the cast. A Bracha would not be recited on the Tefillin Shel Yad. Instead, a Bracha would be recited over the Tefillin Shel Rosh. For Sefardim (and Chabad custom) this is the Bracha Al Mitzvas Tefillin. Ahkenazim would recite both Brachos; Al Mitzvas Tefillin and Lehoniach Tefillin. The Tefillin Shel Yad should then be covered so that others do not see that the Bayis is being worn above the bandage.
If the position of the cast allows one to place the Bayis directly on the upper arm, but the Retzuah tying the Tefillin needs to go over the cast, one should still make a Bracha. Whilst the Ta”z requires that the first winding must be on the skin, the Magen Avraham does not bring this requirement[20]. Even the Ta”z writes that the practise is to be stringent, suggesting that if required one can be lenient[21]. Here too one should then cover over the Tefillin Shel Yad[22] so that others do not copy.
Any time a cast or splint is required on the upper arm for a male over Bar Mitzvah, one should request (if possible and medically sufficient) that the area over the muscle where the Tefillin Shel Yad are placed be left uncovered, with the cast extending upwards on the other sides of the arm.
Where one is unable to wear Tefillin Shel Yad on their correct hand (or would have to wear them completely above a cast), there is no basis for putting it on the other hand[23].
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[1] 1. Archin 3b
[2] Hilchos Tefillin end of Siman 18. See also Teshuva 3:4
[3] Zevachim 19a
[4] Megillah 24b, quoted by Ra”n
[5] Megillah 24b
[6] Archin 3b ד"ה שלא יהא
[7] The reason the Kohen Gadol could not wear the Tefillin Shel Rosh on top of the Tzitz is because it would be inappropriate to wear another article on top of the holy garments.
[8] OC 27:4
[9] Acharonim quote the Shelah that one should wash their skin at the site of theTefillin to remove any dirt or lice. See Magen Avraham 4 and Shaarei Teshuvah 6. Quoted in Shulchan Aruch Harav 27:7
[10] OC 27:5
[11] As opposed to a taller hat which sits above the head
[12] Teshuva 827
[13] According to the Rashb”a this is relevant to the issue of needing to have the Tefillin Shel Yad covered over.
[14] OC 27:4
[15] OC 27:4
[16] 27:7
[17] Maharam Teshuva 104
[18] Magen Avraham 27:6
[19] Magen Avraham 27:8 as per the Ram”o
[20] See Mishna Berura 27:16
[21] The Alter Rebbe (27:7) writes a stronger Lashon that there should not be a Chatitza under the first winding. However since this is based on the Ta”z and Levush, the Alter Rebbe too would permit making a Bracha in a Shaas Hadechak.
[22] Mishna Berura ibid
[23] See Chelkas Yaakov 2:43. In contrast, Pri Megadim Eishel Avraham 1:11 writes that one should put the Tefillin Shel Yad on their other arm (without a Bracha).
The Rosh[2] learns that similarly, Tefillin themselves cannot have anything interposing between them and the flesh because the Torah says “they shall be for you a sign on your arm”. This suggests that they must be directly on the arm. Further, if they could be worn above clothing, the Kohanim would be able to wear Tefillin Shel Yad without them interposing between their clothing and their bodies.
Concerning Tefillin Shel Rosh, the Gemora[3] explains that there was a gap between the Mitznefes (turban) of the Kohen Gadol and the Tzitz where he would place the Tefillin Shel Rosh. From here we see that Tefillin Shel Rosh too could not be worn on top of the Mitznefes as this would be a Chatzitza.
In contrast to the Rosh, Rashb”a[4] rules that there is no problem with having a Chatzitza between the Tefillin and the flesh. Therefore he writes that it is technically possible to wear their Tefillin Shel Rosh on top of a hat.
How does the Rashb”a address our Gemara and the Gemara elsewhere[5] teaching that one who wears their Tefillin Shel Yad on top of their sleave is following the heretics?
The issue is not because there is a problem of Chatzitza, but rather because the Torah says concerning Tefillin Shel Yad והיה לך לאות - that they should be for you as a sign i.e. they should be concealed so that they are only a sign for you. This is also the explanation of Tosfos[6] on the Gemara. (This is in contrast to the Tefillin Shel Rosh which should be prominently displayed as the verse says that the nations of the world will see the name of Hashem upon you[7]).
Shulchan Aruch[8] rules like the Rosh that nothing should interpose between the Tefillin and one’s body, either for Tefillin Shel Yad or for Tefillin Shel Rosh[9].
Nonetheless, the Shulchan Aruch[10] rules that one who suffers from cold and absolutely cannot take of their hat (and would thereby not wear Tefillin Shel Rosh) can rely on the Rashb”a and wear their Tefillin on top of their hat. Shulchan Aruch adds that this refers to a thin hat or beanie which sits snugly on the head so that the Tefillin will still be positioned in the correct place on the head[11]. Additionally they should cover over the Tefillin so that others do not see that it is being worn over a hat.
The Ram”o adds that one would not make a Bracha over the Tefillin when worn over the hat and would only make the Bracha over the Tefillin Shel Yad (as per the Ashkenaz custom of making a separate Bracha on Tefillin Shel Rosh).
What about the Retzuos (straps)
Rashb”a[12] writes that there is a difference between the Bayis (box) of the Tefillin and the Retzuos[13]. However he himself writes that the practise is to be careful that the Retzuos are also on the skin. Ram”o rules leniently that one need not be makpid on the Retzuos.
Ta”z[14] quotes Levush[15] that even though we are lenient with the straps, the part of the strap which is used to tie the Tefillin Shel Yad to the arm (i.e. the first winding) should not have any Chatzitza beneath. The same applies to the Retzuah around the head to hold the Tefillin Shel Rosh. The Alter Rebbe adopts this view.
Injury on the upper arm
If one has a wound on their upper arm where the Tefillin should be placed, Shulchan Aruch[16] writes that one should still manage to fit the Tefillin there, since the area is large enough for two Tefillin to fit.
If the wound is so large that one cannot put their Tefillin Shel Yad on the upper arm, they are exempt from Tefillin Shel Yad[17]. Nonetheless, if possible, one should place a cloth or bandage on the site of the wound and place the Tefillin on top[18], relying on the Rashb”a. The Tefillin should then be covered with a shirt to fulfil the requirement that the Tefillin are for you as a sign. One would not make a Bracha[19] as discussed above.
Practically speaking
If the bandage or cast can be (safely) removed even for a short time, one should take it off and wear the Tefillin correctly and be able to make a Bracha.
If the cast or bandage is only on the forearm, one can place their Tefillin with a Bracha and tie it to the upper arm. The winding on the forearm may be made over the cast.
If the cast is on the upper arm and cannot be removed, the Tefillin should be placed over the cast. A Bracha would not be recited on the Tefillin Shel Yad. Instead, a Bracha would be recited over the Tefillin Shel Rosh. For Sefardim (and Chabad custom) this is the Bracha Al Mitzvas Tefillin. Ahkenazim would recite both Brachos; Al Mitzvas Tefillin and Lehoniach Tefillin. The Tefillin Shel Yad should then be covered so that others do not see that the Bayis is being worn above the bandage.
If the position of the cast allows one to place the Bayis directly on the upper arm, but the Retzuah tying the Tefillin needs to go over the cast, one should still make a Bracha. Whilst the Ta”z requires that the first winding must be on the skin, the Magen Avraham does not bring this requirement[20]. Even the Ta”z writes that the practise is to be stringent, suggesting that if required one can be lenient[21]. Here too one should then cover over the Tefillin Shel Yad[22] so that others do not copy.
Any time a cast or splint is required on the upper arm for a male over Bar Mitzvah, one should request (if possible and medically sufficient) that the area over the muscle where the Tefillin Shel Yad are placed be left uncovered, with the cast extending upwards on the other sides of the arm.
Where one is unable to wear Tefillin Shel Yad on their correct hand (or would have to wear them completely above a cast), there is no basis for putting it on the other hand[23].
____________________
[1] 1. Archin 3b
[2] Hilchos Tefillin end of Siman 18. See also Teshuva 3:4
[3] Zevachim 19a
[4] Megillah 24b, quoted by Ra”n
[5] Megillah 24b
[6] Archin 3b ד"ה שלא יהא
[7] The reason the Kohen Gadol could not wear the Tefillin Shel Rosh on top of the Tzitz is because it would be inappropriate to wear another article on top of the holy garments.
[8] OC 27:4
[9] Acharonim quote the Shelah that one should wash their skin at the site of theTefillin to remove any dirt or lice. See Magen Avraham 4 and Shaarei Teshuvah 6. Quoted in Shulchan Aruch Harav 27:7
[10] OC 27:5
[11] As opposed to a taller hat which sits above the head
[12] Teshuva 827
[13] According to the Rashb”a this is relevant to the issue of needing to have the Tefillin Shel Yad covered over.
[14] OC 27:4
[15] OC 27:4
[16] 27:7
[17] Maharam Teshuva 104
[18] Magen Avraham 27:6
[19] Magen Avraham 27:8 as per the Ram”o
[20] See Mishna Berura 27:16
[21] The Alter Rebbe (27:7) writes a stronger Lashon that there should not be a Chatitza under the first winding. However since this is based on the Ta”z and Levush, the Alter Rebbe too would permit making a Bracha in a Shaas Hadechak.
[22] Mishna Berura ibid
[23] See Chelkas Yaakov 2:43. In contrast, Pri Megadim Eishel Avraham 1:11 writes that one should put the Tefillin Shel Yad on their other arm (without a Bracha).