Shulchan Arukh Orach Chayim · Siman 33

Shulchan Arukh Orach Chayim 33 — English translation

Translation: Sefaria Community Translation. Section numbers match the Hebrew text above.

1. 1In the case that the leather of two compartments, one next to the other, of the head Tefillin are damaged, if the Tefillin are old they are invalid. [However] if they are new, they are valid as long as the leather as the base of the compartments exists (Rema: the compartments also need to exist unless they are slightly ripped (Beit Yosef) and there are those who say the opposite, that old [Tefillin] would be valid and new [Tefillin] would be invalid [Rashi and ROSH]. And it appears to me, there is to be stringent so that to consider both of them invalid). And these are [what are considered] new: Any time that if you were to pull them by the straps of the head, the compartments would spread out and open; they are new. And if they do not open, they are called old. And if two [compartments of the head] that are not directly next to the other became damaged, [such as] the first and third [compartments], they are valid even if they are old. And if three compartments became damaged, in all cases the [Tefillin] are invalid.
2. 2If the stitching of the Tefillin was severed... [according] to the Rambam, if the two stitchings were one opposite the other, or if three stitching were severed... even if one was not opposite the other, they are invalid. In what [case] are we referring to? Old ones. But new ones, as long as the leather at the base of the compartments is intact, they are valid. And these are [what are considered] new: Any that [if you were] to hold part of the leather whose stitching was severed and suspend the Tefillin (by the part you are holding) and it is strong [to hold it] and it does not sever. And if it is not fitting to be suspended, rather it severs... then these [are considered] old one. Rema: And some say that by new ones, they are invalid and by old ones, they are valid [Rashi, and the Tur, and the Rosh]. And it is better to be concerned for the two opinions as were mentioned above.
3. 3The leather [that's used] for the straps must be from skin of a kosher domesticated animal, wild animal, or bird. And they must be processed for the sake of the mitzvah. Straps, whether they come from the skin or from parchment, are valid. It is a law passed to Moshe on Sinai that the straps must be black on the outside, but on the inside they may be any color that one wishes except for red. For [people] might [see it and] say that from the blood of the scabs [of the wearer] they were dyed.
4. 4It is better that they should be dyed black by a Jew for the sake of the mitzvah, and not by a non-Jew. Rema: However, after the fact, they are valid if the leather of the casings were dyed black [by a non-Jew]. But [regarding the] straps, even after the fact they are invalid....
5. 5If the strap was severed, there are those who permit stitching it from the inner side [of the strap]. And there are those who say that the part [of the strap] that surrounds the head, and [regarding] the hand [tefillin]: [the length of strap that's] enough to encircle the [upper] arm to bind the tefillin to the [upper] arm and enough to extend until the middle finger and wrap around that finger 3 times and then tie it... [if it was severed in those parts of the straps] there is no way to repair them... not by tying and not by stitching. [But] all the additional length [of the straps] which are for encircling the arm several times, and for the head, the part that hangs down... stitching and tying do not invalidate them. And in a pressing case (ie. one cannot get another pair of tefillin, etc.), one may rely on those who permit it in order that they should not lose out on the mitzvah of tefillin.

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