In the Alter Rebbe's Shulchan Aruch: Orach Chaim, Siman 27, seif 3 (on one who has lost his arm).
1. The Question of Another Person Placing Tefillin
The discussion today centers on a practical halachic and minhag issue, as brought in (Sefer Chov Beis 22? perhaps vol. 22?). The question is: if a person is unable to put on tefillin—phylacteries—by themselves, and someone else puts the tefillin on them, can the wearer still recite the blessing? This scenario often arises for those who are physically unable to don tefillin independently.
2. Defining the Mitzvah of Tefillin Placement
To address this, we must clarify the nature of the mitzvah. Is the primary mitzvah to personally place the tefillin, or is it simply to have them placed upon oneself? If the essence of the mitzvah is personal placement, then if someone else does it for you, perhaps you would not be able to recite the blessing. However, if the mitzvah is fulfilled by having tefillin placed upon you, even by another, then reciting the blessing remains appropriate.
3. The Role of Personal Involvement in Mitzvos
The discussion continues with an analysis of what constitutes sufficient personal involvement. For example, if a person extends their arm and allows another to wrap the tefillin, this act is considered enough participation to fulfill the mitzvah. Even though someone else physically places the tefillin, your active role in facilitating it counts as your own action regarding the mitzvah.
4. Analogy to Other Mitzvos and Halachic Precedent
A parallel is drawn from other mitzvos where personal action is required but may be performed with assistance. For instance, there are discussions about whether one fulfills certain obligations when another performs an act on their behalf—(such as cutting hair for a nazir?) or similar cases. The consensus in many such scenarios is that as long as you are involved and initiate or enable the act, it is considered your fulfillment of the mitzvah.
5. Reciting a Berachah When Assisted
Given this understanding, even if someone else places tefillin on you, as long as you are actively participating—for example, by extending your arm—it is sufficient to recite a berachah. The main concern with blessings is that one should not mention Hashem’s name in vain; however, since your involvement constitutes fulfillment of the mitzvah, saying the berachah remains proper.
6. Special Cases: One Who Lacks an Arm
An interesting note from poskim addresses cases where a person has lost their left arm and cannot place tefillin shel yad—the hand tefillin—on their left arm as prescribed. In such situations, halachic authorities discuss alternative placements or whether another person can assist in fulfilling this obligation. Even here, when one cannot perform the act personally due to physical limitation and must rely entirely on another’s help, there remains room for fulfilling the mitzvah through whatever means possible. The Alter Rebbe rules there that one whose left arm was cut off above the kibores need not put tefillin on his right arm, and if it was cut off below the kibores, the authorities differ, so he puts on the tefillin without a blessing.
7. Conclusion: Practical Halacha for Assisted Tefillin Placement
In summary, when someone cannot put on tefillin themselves and another assists them—especially when they participate by offering their arm or otherwise enabling the act—they may still recite the berachah without concern. This approach aligns with broader halachic principles regarding personal involvement in mitzvos and ensures that even those who require assistance can properly fulfill this daily commandment.