Using a Mirror to Position One’s Tefillin

There is much discussion in halachic literature whether it is proper, or even permissible, for men to make use of a mirror for everyday grooming.[1] This is because some authorities rule that using a mirror is a violation of the prohibition against “imitating the ways of a woman.” The consensus of most halachic authorities, however, is that it is completely permissible for men to glance at a mirror in order to better their appearance.[2]

Closely related to this is the question of whether a man should use a mirror in order to ensure that his Tefillin are properly positioned at the center of his head. Those who forbid men to use mirrors for grooming also forbid men to use mirrors for ensuring that their tefillin are properly positioned. It is argued that it is of no concern if one’s tefillin are not at the exact center of one’s head. This is because the mitzva is fulfilled even if the tefillin are slightly off-center. Indeed, the Talmud teaches that there is actually room on one’s head for two pairs of tefillin![3] As such, even if one’s tefillin are not in the exact center of one’s head, they are certainly within the acceptable “tefillin zone.” Rav Chaim Halberstam, author of the halachic work “Divrei Chaim,” called the practice of using a mirror to ensure that one's tefillin are positioned at the exact center of one’s head “the custom of ignoramuses."[4]

Most other authorities, however, endorse and even encourage using a mirror to ensure that one's tefillin are properly positioned. So too, many authorities explain that the teaching of “there is room on the head for two pairs of tefillin” refers not to two pairs of tefillin sitting side-by-side, but rather, one behind the other – both of which would have to be centered.[5] According to this approach, it is important for the tefillin to be centered on one’s head as accurately as possible, and a mirror is a quick and efficient way to do this. Indeed, the Shulchan Aruch rules that the tefillin must lie exactly at the center of one's head, between one's eyes.[6] Nevertheless, there a number of interpretations of the Shulchan Aruch’s ruling.[7]

There are a number of inspiring stories about great rabbis who used a mirror to ensure that their tefillin were properly centered.[8] It is said that Rav Yitzchak Zev Soloveitchik, known as the “Brisker Rav," once visited a city where he was seen using a mirror to ensure that his tefillin were properly in place. An onlooker who was vehemently opposed to using a mirror to check one’s tefillin brought a copy of the Divrei Chaim responsa (mentioned above) to Rav Soloveitchik, open to the page where he calls the practice of using a mirror for tefillin "the custom of fools.” Rav Soloveitchik then told all those present that “It is worth being called a fool if it means that my tefillin are positioned in the center of my head.”[9]

There is also the story of Rabbi Shneur Zalman of Lubavitch who once received a silver snuffbox as a gift filled with the highest quality snuff available. Rav Shneur Zalman was not one to indulge in physical pleasures, to say the least, not even to indulge in a good smell. Deciding that he had no use for the snuff, he emptied the snuff box of its contents, and used the silver snuff box as a mirror to check his tefillin! Rav Yosef Shalom Elyashiv also used a mirror to ensure that his tefillin were at the center of his head.[10] Based on the ruling of the Shulchan Aruch, along with the conduct of these and other great sages, using a mirror to check one's tefillin is not only permissible, but commendable.[11]

[1] YD 182:6.

[2] Rema, YD 156:2; Igrot Moshe, YD 2:61; Yechaveh Daat 6:49.

[3] Avoda Zara 44a; Eruvin 95b. Some say there is ever room on the head for four pairs of tefillin! See Machazeh Avraham 6. See also Mishna Berura 32:182.

[4] Divrei Chaim, OC 2:6; Shulchan Aruch Harav, OC 27:18; Divrei Yoel, OC 4; Tzitz Eliezer 12:6:2.

[5] Radvaz 3:478.

[6] OC 27:10; Mishna Berura 27:36.

[7] Divrei Yoel, OC 4; Mishne Halachot 5:8; Tzitz Eliezer 12:6; Machazeh Avraham 6.

[8] See also Minhag Yisrael Torah, OC 27:5.

[9] Uvdot V'hanhagot L'beit Brisk Vol. III p. 180.

[10] Hashakdan Vol. 1 p. 261.

[11] Ashrei Ha’ish OC 1:5:7.