Nusach for Mivtza Tefillin (What to read? In which language? and Kavanah)

 

Questions:

  1. When going on Mivtzoim, what do I have to say with people when putting on Tefilin (besides Shema)? Also, what is the order of priority of what to say? And what’s most important when someone is in such a rush that there’s only time for either the bracha on tefillin OR the first passuk of Shema?
  2. Where on the list of priorities is having them read or hear the kavana of tefillin, and what is the shortest way it can be summarized, while still including the primary points?
  3. When saying brachos and shema with people on mivtzoim, what is the preferred pronunciation for them to repeat after him (or read from transliteration) — the Ashkenazi way (with tav/sav, komatz/patoch), and within that, between cholam vs choilam, or the Sephardi way (with only tav, and mostly patach)? And if doing Sephardi way — is it important to pronounce the kamatz katan properly (like cholam)? The question is what should be the default — as it’s often not clear that the person has their native pronunciation.
  4. And is there any preference between having the person read a transliteration of the brachos and Shema vs. an English translation?

 

Answers:

1. 

Depending on time allowance:

  • The Bracha on Tefillin,
  • Hareini,
  • Birchas Hatorah (Asher Bochar),
  • Shma & Boruch Shem,
  • V’ohavta,
  • V’hoyo,
  • Vayomer,
  • Sheyiboneh,
  • Ach Tzadikim.

In terms of priority, the awareness of the kavana of tefillin is ranked right after the bracha on tefillin, before the subsequent recitations:

For the order of priority when time is limited, the practical hierarchy is:

  1. Bracha on tefillin.
  2. Awareness that one is fulfilling Hashem’s mitzvah of tefillin and dedicating one’s mind and heart to Him.
  3. First pasuk of Shema.
  4. Baruch Shem.
  5. Birchas HaTorah.
  6. V’ahavta.
  7. Rest of first parsha.
  8. V’hayah Im Shamoa.
  9. Vayomer.
  10. Other additions.

Accordingly, if time is limited, one should first ensure that the person recites the bracha on tefillin, then in order of priority the first pasuk of Shema and Baruch Shem, and then Birchas HaTorah. Birchas Hatorah however should be said prior to starting the Shema.

If there is time for only one of the two—either the bracha on tefillin or the first pasuk of Shema—the bracha on tefillin takes precedence, since it is the bracha on the mitzvah presently being performed. In practice, however, the minimum goal should ordinarily be the bracha, the first pasuk of Shema, and Baruch Shem.

Although זכירת יציאת מצרים is an important daily mitzvah, it is not generally treated as a separate priority on mivtzoim. First, according to the straightforward reading of the Alter Rebbe, the mitzvah applies during the time of Krias Shema, so after that time one cannot assume that it is still being fulfilled. Second, the mitzvah is one of remembrance, and merely reciting words in Hebrew without understanding their meaning does not accomplish the intended fulfillment. Finally, it was never singled out as an independent component of the Rebbe’s established mivtzoim program.

However, when it is still within the proper time and one can ensure an actual remembrance of the Exodus, זכירת יציאת מצרים ranks among the foremost priorities, and takes precedence over the continuation of the parshiyos of Shema as it constitutes a distinct daily mitzvah. Notwithstanding, the accepted mivtzoim practice is to continue with the parshiyos in their established order rather than isolate זכירת יציאת מצרים as a separate component.

See also attached, edited by the Rebbe: 1 & 2.

 

2. Kavana: 

The essential points of the kavana are those stated in Shulchan Aruch:

The tefillin on the arm are placed opposite the heart, and the tefillin on the head opposite the brain, in order to subjugate to Hashem the heart and mind.

For mivtzoim purposes, this can be reduced to something like:

“These tefillin help us dedicate our minds, hearts, and actions to Hashem.”

Or even more briefly:

“We put on tefillin to connect our mind and heart to Hashem.”

“By putting on tefillin, we are fulfilling Hashem’s commandment and dedicating our mind and heart to Him.”

 

3. Regarding pronunciation on mivtzoim:

One should generally have the person recite the words in the pronunciation most natural to him. If he has no established pronunciation and is reading from transliteration, a simple Israeli-style pronunciation may be used. One should not spend time teaching distinctions such as tav/sav, kamatz/patach, cholam/choilem, and the like. Likewise, while proper pronunciation of kamatz katan is certainly preferable, it is not among the priorities on mivtzoim.

 

4. Transliteration versus English: 

Transliteration remains preferable. If the person can recite the bracha and Shema from transliteration, that is generally preferable to merely reading an English translation, since the bracha and Shema are meant to be recited. The English explanation is valuable for understanding, but it does not replace the actual recitation.

 

 

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