Trimming Retzuos

Question: We are giving our son my late father’s tefillin. The retzuos of the shel rosh are too long. May they be shortened?

Answer: There is a related machlokes regarding whether one may trim excess gilyonos from the klaf after the parshiyos have been written in order to fit them into the batim. The Magen Avraham (OC 334:24), quoting the Masa’as Binyamin (100), writes that while the required margins share in the kedusha of the tefillin, any excess beyond what is necessary does not, and may therefore be removed. He adds that where it is normal for a sofer to trim such excess, we may assume that there is an implicit stipulation that this material was never intended to retain kedusha. However, the Magen Avraham limits this and suggests that once the item has been used, the kedusha may extend even to the extra portions, and he cites the view of the Maharam of Rothenburg who records that there was even a cherem against cutting the margins of a Sefer Torah.

The Maharsham (3:120), citing the Shevus Yaakov (3:86), disagrees and maintains that even excess material which is attached to a davar shebikedusha retains its kedusha and should not be cut.

With regard to retzuos, however, there is greater room to be lenient. The Shulchan Aruch (OC 154:3) rules that the straps are classified as tashmishei kedusha and are therefore of a lesser level of kedusha than the batim and parshiyos. Based on this, R’ Shammai Gross (Shevet Hakehasi 2:30) writes that where the straps were made longer than necessary, one may shorten them, as this is comparable to excess material which was never intended to retain kedusha.

R’ Yosef Shalom Elyashiv (Vayishma Moshe 2:p18) and R’ Yochanan Wosner (Chayei Halevi 3:3:3) add that even after the tefillin have been worn, one may still shorten the retzuos (see Maaseh Sofrim 7:3).

In conclusion, where the retzuos are longer than required, one may shorten them, even in the case of tefillin that have already been used. It is proper, however, that the pieces which are removed be treated with kavod and placed in geniza.

Comments

Post a Comment

Popular posts from this blog

Disturbance During the Amida

Question: I brought my child to shul and he began making noise, disturbing others during shemone esrei. Was I permitted to take him out while I was davening ? Answer: The Mishna (Berachos 30b) teaches that one may not interrupt shemone esrei even if a king inquires about one’s welfare or if a snake is coiled around one’s leg. The Gemara (Berachos 32b) clarifies that this restriction applies only in non-dangerous circumstances. The Mishna refers specifically to a Jewish king and to a harmless snake (see Shulchan Aruch OC 104:3). The Vilna Gaon (Biur Hagra, OC 104:3) notes a machlokes regarding whether physical movement constitutes an interruption. According to Rabbeinu Yona (Berachos 21a) and the Rema (OC 104:3), mere movement is not deemed an interruption. However, the Rosh maintains that it is, and therefore one may not move during shemone esrei except in a case of danger. The Magen Avraham (104:3) and Mishna Berura (Biur Halacha 104:3) write that although one should n...
Read more

Touring a Shul

Question: May I tour an ancient shul if I don’t intend to daven there? Answer: The Gemara (Megilla 28a), citing the Tosefta (Megilla 2:18), prohibits using a shul inappropriately. This includes eating, drinking, or walking through it without purpose. Accordingly, Rambam (Tefilla 11:6) and the Shulchan Aruch (OC 151:1) rule that one should not enter or stroll through a shul unless there is a specific reason to do so. The Kesef Mishna (Tefilla 11:6) explains that entering a shul simply to relax or de-stress is not permitted; one should enter only to daven or to read from the Torah. The Talmud Yerushalmi (Shekalim 5:4) recounts that R’ Chama bar Chanina and R’ Hoshiya once walked through a shul in Lod. R’ Yitzchak Falaji (Yafeh Lelev OC 151:2) explains that talmidei chachamim may do so, as their walks are considered a form of simchas mitzva , helping to prepare the mind for Torah learning and reflection (see Shaar Hatziyon 151:9). R’ Aharon Epstein (Kapei Aharon 16) notes...
Read more

Seeing Monkeys and Elephants

Question: I invited a friend to join us on a trip to the zoo, but he declined, saying that he does not go to zoos. Why is that? After all, is there not a beracha to recite upon seeing certain animals? Answer: The Gemara (Shabbos 149a) teaches that one should not gaze at human or animal statues. The Meiri (Shabbos 149a) explains that looking at such images can have a negative spiritual influence. Based on this, R’ Moshe Greenwald (Arugas Habosem OC 39) writes that one should not look at animals either, and therefore ought not to visit zoos at all. However, R’ Ovadia Yosef (Yabia Omer OC 4:20; Yechave Daas 3:66) points out that the consensus of the rishonim is that this prohibition applies only to statues made for avoda zara . Otherwise, it is permitted to look at them (see Shach YD 142:33; Magen Avraham OC 307:23). He adds that even according to the stricter view, there is no issue with observing live animals. On the contrary, it serves as a way of marvelling at the wonders of H...
Read more