Wearing Tefillin All Day Long

Although tefillin are generally only worn during shacharit nowadays, it is actually a mitzva that is in effect all day long. In fact, wearing them all day long might even be a biblical requirement![1] In ancient times, tefillin were indeed worn all day long.[2] Whatever a person was engaged in, whether it was his work or almost any other task, tefillin were worn. This is essentially no different from today's practice of wearing tzitzit all day long. Today, however, it is rare to see individuals wearing tefillin outside of the shacharit service. One who did not put on tefillin in the morning can and should do so anytime up until sunset.[3]

One of the reasons that people ceased wearing tefillin all day long was due to the nearly constant climate of anti-Semitism and anti-Semitic decrees that existed throughout the centuries of the Diaspora. In some places, in fact, the non-Jewish authorities forbade the wearing of tefillin at any time. Even after such decrees were rescinded the mitzva continued to be neglected.[4] It goes without saying that such an approach is completely unacceptable from a halachic perspective. There is no justification for not observing the mitzva of tefillin when one is able to do so.[5]

Unfortunately, there were many communities in the Diaspora where the mitzva of tefillin was not properly observed.[6] As the Rashba writes, "…very few Jews put on Tefillin [these days]."[7] In fact, there is even some discussion whether wearing tefillin in a place where the practice has been essentially abandoned constitutes “yehura,” arrogance or showing off, and therefore forbidden![8] The common custom of placing ashes on a groom’s forehead before the wedding ceremony was not practiced in communities where most people did not wear tefillin.[9] There were communities where only the rabbis wore tefillin and, even then, there were places when they were only worn on the days between Rosh Hashana and Yom Kippur![10] This disruption in the proper observance of the mitzva of tefillin continued for many generations.[11]

Although there is no justification for not wearing tefillin nowadays, the common practice of wearing them only for shacharit is perfectly acceptable. This is because wearing tefillin requires one to have a "guf naki", a clean body. There are a number of interpretations as to what guf naki actually means.

According to one explanation, guf naki refers to the prohibition against passing gas while wearing tefillin. One who suspects that he will have to pass gas while wearing tefillin is not permitted to put them on.[12] So too, one who is suffering from a bowel disorder and expects that he will have to relieve himself repeatedly is exempt from wearing tefillin due to guf naki.[13] Guf naki also refers to the requirement to keep a clean mind, especially with regard to improper thoughts.[14] Furthermore, one must be aware that one is wearing tefillin for the entire time one is wearing them.[15] There is even a view that the requirement of guf naki means that only one who is completely without sin may wear tefillin.[16] The ban against sleeping while wearing tefillin is also related to the requirement of guf naki.[17]

The reality today is that most people simply cannot maintain a guf naki all day long (according to most, if not all, of the interpretations mentioned above). Thus, the rabbis decided not to require tefillin to be worn all day long.[18] Instead, wearing tefillin was limited to the shacharit service, so that one would be wearing tefillin when most important -- when reciting the shema and shemoneh esrei. It was assumed that most people can maintain a guf naki during this short amount of time.[19] Many rabbis went to great lengths in order to encourage their communities to wear tefillin for at least this minimal amount of time. For example, Rav Moshe of Coucy would travel around Europe preaching about tefillin, telling people to wear them at least for shacharit. [20]Nevertheless, one who simply cannot maintain a clean body for even this amount of time is completely exempt from the mitzva of tefillin.[21]

Some people wear tefillin when reciting Mincha, and some even have a special set of Tefillin especially for Mincha, such as Rabbeinu Tam or Shimusha Rabba tefillin.[22] One may wear Tefillin at Mincha, even in a congregation where it is not common to do so.[23] Nevertheless, one must be sure that doing so does not come across as yehura, arrogance, especially in a community where wearing tefillin at mincha is completely unheard of.[24]

We are told that one who fulfills the mitzva of tefillin is considered to have fulfilled all the mitzvot of the Torah.[25] So too, it is written, “The Jewish people said to God, ‘We would like to immerse ourselves in the study of Torah day and night, but we do not have the time.” God replied, "Observe the mitzva of tefillin, and I will consider it as if you studied Torah day and night.”[26] One who does not wear tefillin is shunned by God.[27]

[1] Rambam, Hilchot Tefillin 4:25; Tur, OC 37; Levush, OC 37:2; Rivevot Ephraim 5:23:2.

[2] See Sukka 28a; Megilla 28; Taanit 20b; Shabbat 118b.

[3] Rambam, Hilchot Tefillin 4:25; OC 30:2, 4; Mishna Berura 37:6.

[4] Shabbat 130a.

[5] Rosh Hashana 13a.

[6] Tosfot, Shabbat 49a.

[7] Rashba, Shabbat 130.

[8] Shibolei Haleket, Ittur.

[9] Beit Yosef, EH 65.

[10] Meiri, Brachot 14b.

[11] Eishel Avraham (Botatsh), OC 493.

[12] OC 37:2; Sefer Hachinuch 421. For more on passing gas in different situations, including quiet and odorless releases, see: Eishel Avraham (Botchatch), OC 38; Od Yosef Chai, Chayei Sara 4; Be’er Moshe 6:2; Teshuvot V’hanhagot 3:14. Regarding passing gas while holding a Torah see: Teshuvot V’hanhagot 2:95.

[13] OC 38:1.

[14] OC 38:4.

[15] OC 28:1; Shulchan Aruch Harav, OC 28:1; Mishna Berura 28:1.

[16] See Sefer Hachinuch 421.

[17] Shabbat 49a; OC 44:1; Kaf Hachaim, OC 44:7.

[18] OC 37:2.

[19] OC 25:4, 37:2.

[20] Semag 3; Tosfot, Pesachim 113b.

[21] OC 38:1.

[22] Aruch Hashulchan, OC 37:3; Kaf Hachaim, OC 232:5; Kaf Hachaim (Palagi) 19:4,5; Minhagei Eretz Yisrael (Gellis) 18:3. For more on Rabbeinu Tam and Shimusha Rabba tefillin, see my “Amot Shel Halacha.”

[23] Igrot Moshe, OC 4:34.

[24] Teshuvot V'hanhagot 1:51; Minhagei Eretz Yisrael (Gellis) 4:21.

[25] Kiddushin 35a.

[26] Midrash Tehillim 1.

[27] Pesachim 113b.