Tefillin Retzuos that Are Black on Both Sides A Good Idea or Chodosh Ossur Min HaTorah
למודי משה | February 05, 2026
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Tefillin Retzuos that Are Black on Both Sides A Good Idea or Chodosh Ossur Min HaTorah

למודי משה | February 16, 2026

Last week we discussed at length the halachic requirement to have black retzuos and batim and discussed what is lechatchilah, what is bedieved, and what disqualifies the tefillin altogether (if you haven’t yet read last week’s booklet, I recommend reading it before you read this one). This week I would like to finish off this topic, and discuss tefillin retzuos that are black on both sides, and the new retzuos that have become more available in recent years, which are not only black on both sides, but are black all the way through. Should one run after these retzuos and try and get hold of them, or is it perhaps better to stick with the good old style. We will try and present the arguments for and against, and will iy’H bring the various opinions of the gedolei Yisrael.

Black On One Side

The Gemara in Menachos (35a) teaches:רצועות שחורות הלכה למשה מסיני – “The retzuos of the tefillin must be black due to a Halachah L’Moshe MiSinai.” From the Gemara it is clear that only the outside of the retzuos must be black, however, the inside can be green, black, or white. They can be any color except red, see the Gemara inside for what is wrong with red. The Rambam (Hilchos Tefillin 3:14), Tur and Shulchan Aruch (33:3) all rule accordingly, that there is a Halachah L’Moshe MiSinai that the retzuos of both the shel rosh and shel yad must be black on the outside, however, the inside of the retzuos can be any color except red. From Rashi (Menachos 35b) it is clear that animal skins have two sides, the hair side which is smooth, and the flesh side which is not, and to make the retzuos beautiful one should color the hair side which is smooth black.

Black on Both Sides

The Rambam is mechadesh (Hilchos Tefillin 3:14):ונוי הוא לתפילין שיהיו כולם שחורות הקציצה והרצועה כולה – “It is beautiful (i.e. hiddur mitzvah) for the tefillin to be completely black, both the ketzizah and the entire retzuah.” According to the Rambam, although there is no Halachah L’Moshe MiSinai dictating that both the inside and outside of the retzuah should be black, there is a hiddur mitzvah to do so.

[Some have a girsa [textual version] in the Rambam that instead of sayingונוי הוא לתפילין שיהיו כולם שחורות , it says וגנאי הוא לתפילין שיהיו כולם שחורות – “it is a disgrace for the tefillin to be completely black”. See the sefer Boruch She’omar in the name of the Smag who brings this from the Hago’as Maimonis; the Frenkel Rambam in the name of Kisvei Yad Ashkenazim; and the Magiah of the Minchas Soles (he’orah 32) who writes that this was the girsa in all the old manuscripts. However, the Radvaz writes about this girsa:וטעות הוא שנפל בספרים – “It is an error that crept into seforim”. From the Beis Yosef and Darkei Moshe it is also clear that they had the girsa ונוי הוא.]

The Darkei Moshe (ois 2) cites the Ohr Zorua (Vol. 1, siman 564) who quotes Rabbeinu Simcha who writes:הרצועות מבפנים מצוה לצבען כצבע הבתים. ועכשיו שנהגו בבתים שחורים, מצוה להשחיר הרצועות בין בפנים בין בחוץ – “There is a mitzvah to color the inside of the retzuos the same color as the batim. Now that the custom is to color the batim black, it is a mitzvah to make the retzuos black on the inside and outside.” The Ohr Zorua asks on Rabbeinu Simcha that all we find is that there is an inyan that the skin used for the retzuos should be the same type as the skin used for the batim, but we don’t find that the color must be the same as well.

The Shu”t Radvaz (Lilshonois HaRambam, siman 53, 1426) explains that we know that the best color to use for dyeing tefillin is black from the fact that there is a Halachah L’Moshe MiSinai that the outside of the retzuos should be dyed black. Once we see that black is the best color for tefillin, it is hiddur mitzvah for the retzuos to be completely black on both sides. The Radvaz brings that this is meduyak in the Rosh (Halachos Ketanos, siman 8) who writes:יש שעושים בתים הכל שיהיה של תפילין מעור לבן דלא נאמר שחורות אלא ברצועות, מכל מקום נויי תפילין הוא שחור – “Some make the batim of their tefillin from white skin as the requirement of black was only said by the retzuos. Nonetheless, it is an adornment for the tefillin that everything be black.” The Radvaz is medayek that “everything black” means to include the inside of the retzuos as well.

According to the Shu”t Yochin U’Boaz (Vol. 1, siman 150) if one blackens both sides of the retzuos he fulfills the mitzvah of זה קלי ואנוהו – hiddur mitzvah. Just like we find that there is a mitzvah to bind the lulav due to זה קלי ואנוהו, similarly there is a mitzvah to dye the batim and both sides of the retzuos black due to זה קלי ואנוהו, he proves this from the Ba’al HaTurim.

The Shu”t Zera Emes (Vol. 3, Orach Chaim, siman 3) also writes at length to show that one should dye both sides of the retzuos black due to hiddur mitzvah, however, he speaks out that it is because of hiddur mitzvah, and not because of a Halachah L’Moshe MiSinai.

Practically, most poskim write not to follow the Rambam, as is clear from the Beis Yosef, Darkei Moshe, and Knesses HaGedolah (siman 33). The Mishnah Berurah (33:21) writes: “The minhag is not to follow the Rambam regarding this, as is clear from the Beis Yosef and Darkei Moshe.”

Different Minhagim

The minhag of HaGaon Reb Dovid Baron zt”l (Arach Dovid, Hilchos Tefillin pg. 22) was to wear retzuos that were black on the inside and outside, and also on both of the sides. R’ Moshe Sternbuch (Shu”t Teshuvos V’Hanhagos 2:22, Stam KeHilchosah, Perek 24) writes that he saw the retzuos of the Maharil Diskin zt”l and they were black on both sides due to זה קלי ואנוהו. However, the Brisker Rav wasn’t stringent for this, and he would use retzuos that were painted on just one side, as even according to the Rambam it is only due to hiddur mitzvah, and with our retzuos it is likely for the black on the inside of the retzuos to come off and it may be a problem of chatzizah.

The Shu”t Maharam Brisk (Vol. 2, siman 87) explains the reason for why we would dye only one side of the retzuos. He suggests: Perhaps it is not clear to us that the blackening of the retzuos is considered beautiful, as we often see that people like to dye skins with colors other than black. It is true that there is a Halachah L’Moshe MiSinai that one should dye them black, however, we don’t know the secrets behind this. The Rambam was of the opinion that it is due to נוי לתפילין – to make the tefillin beautiful, however, this is not so simple and it could easily be some other reason, therefore, we aren’t stringent to dye both sides.

The Shu”t Minchas Elozor (Ois Chaim VeSholam 33, s.k. 2) asks on the Arizal who writes to blacken both sides of the retzuos, that this seems to go against the Gemara. He writes at length and shows that poskim make no mention of this and that we have never seen or heard anyone be stringent about it,על כן אין לעשות חדשות עד יערה עלינו רוח ממרום – “therefore, we shouldn’t start new things until a spirit from above tells us to do so.”

This concern of chatzizah is very difficult as it is clear from the Gemara, Rambam, Shulchan Aruch and all the poskim that one may dye the inside of the retzuos with any color one desires besides for red, and we don’t find it being a problem of chatzizah. Additonaly, normally we say that if something is done לנאותן – for beauty (i.e. hiddur) it is not a chatzizah and according to the Rambam the reason for this custom is because of hiddur mitzvah.

R' Yisrael Dov Shapiro in his sefer Medushnei Oneg, siman 15) suggests that what R’ Moshe Sternbuch means is that since the reason we do this today is not for hiddur, but rather for other reasons, i.e. the concern that the retzuos may turn around and face the wrong way, therefore, it is a problem of chatzizah.

R’ Chaim Kanievsky zt”l (Da’as Noteh, Tefillin pg. 314) clearly writes there is no problem of chatzizah.

Kabbolah

In Sha’ar HaKavanos (Sha’ar Inyan HaTefillin end of Derush 4) they bring from the Arizal: וגם צריך שישחירם פנים ואחור שחורות כעורב – “It is also necessary to blacken the front and back (of the retzuos), black like a raven.” The Ben Ish Chai writes about this (Year 1, Parshas Chayei Sorah, ois 4) that although according to the sod [mystical teachings], the retzuos should be dyed black both front and back as is clear from the Sha’ar HaKavanos in the name of the Arizal, “the minhag is not like this”. He further writes that he checked into the minhag of chassidim living in the holy city of Yerushalayim and they told him that some are careful to blacken both front and back and some are not. The Mekubal R’ Yaakov Sofer (Kol Ya’akov, siman 33, s.k. 13) writes the minhag was not to.

The Controversy of the New Retzuos That Are Black All the Way Through

In recent years a new method has been developed amongst those who design retzuos and these retzuos are rapidly gaining popularity. To ensure the retzuos are black on both sides they soak the leather in black ink, and this way the ink is absorbed by the entire retzuah and now the inside, outside and the middle of the retzuah is black. Since the entire retzuah is black, even if a layer gets scraped off, the retzuah still remains black, because the inner layer which is now revealed is also black. Below we will present a summary of the different opinions and arguments about whether such retzuos are advantageous, detrimental, or perhaps as good as the old ones.

Arguments in Favor

There are a number of arguments for using retzuos that are soaked in black and are black all the way through:

  1. Even if we say that there is no hiddur in halachah to use such retzuos, the reality is that these retzuos are advantageous as they will always remain black and there is no fear that the dye will ever peel off, and one doesn’t need to worry and constantly check to ensure that nothing has peeled off. Sometimes the color of the retzuos peels off and one doesn’t notice, and even if one does notice it is common to forget to have the kavonah of לשם קדושת תפילין – “for the sanctity of the tefillin” when re-dying it. The new retzuos take care of these issues.
  2. The edges of the retzuos are also black and we gain the chumrah of the Keses HaSofer who was a leading posek in the area of Stam, who entertains a possibility that the Halachah L’Moshe MiSinai to dye tefillin retzuos black includes the sides as well.
  3. The inner side of the retzuos will be black, and we gain the opinion of the Rambam who learns that there is hiddur mitzvah to dye both sides of the retzuos black, and one also gains the opinion of the Arizal who says based on kabbalah to blacken both sides.
  4. Even if the retzuos flip over and the inner side of the retuzah is on the outside, they will still be black.
  5. Some poskim write against these new retzuos as it is something:שלא נהגו בו אבותינו – “our forefather never did”, and we find that the poskim already said ולא נהגו כן – “the minhag is not like this.” However, this is not such a good argument, as in previous generations they never had the option and ability to do this, because in the past it was not possible to produce black retzuos soaked in ink from one side to the other, and only in recent years has this been invented. And the poskim who write “the minhag is not like this” weren’t referring to such a method. Moreover, the motive behind the new type of retzuos is not to gain the opinion of the Rambam, rather it is a patent on how to avoid the need of constantly checking and dyeing the retzuos. If the straps are dyed on both sides with external dye it doesn’t remove this concern, however, soaking the retzuos in black which soaks all the way through does take care of this.
  6. The concern of אל תטוש – “changing customs”, is negligible in comparison to the concern of one being a קרקפתא דלא מנח תפילין – “a head that never put on (kosher) tefillin.” In jest, one who wears tefillin that are pasul needs to be worried about אל תטוש as our forefathers wore kosher tefillin.
  7. We already mentioned above (see footnote 2) that dye on the inside of the retzuah is not a problem of chatzizah.

Arguments Against

  1. Today there are good quality retzuos available in the market and black dye almost never peels off. If it does peel off, it can easily be fixed with special tefillin dye and one should say explicitly when doing it לשם קדושת תפילין - “for the sanctity of the tefillin”, like what was done in previous generations.
  2. Halachah lema’aseh we don’t take on like the Keses HaSofer, like the Chazon Ish proved from the sefer Boruch She’omar (see last week’s booklet).
  3. We aren’t concerned for the opinion of the Rambam like the poskim say,לא נהגו כן – “the custom is not like this”, and even according to kabbalah the Ben Ish Chai writes that the minhag is to dye just the outside of the retzuos.
  4. The main concern of the retzuos flipping over is that the retzuos are the wrong way, and even if they are black on both sides, it doesn’t resolve this issue.
  5. In previous generations most of Klal Yisrael used to put on tefillin with retzuos blackened on just one side, with the inside remaining the original color of the leather, and only a few individuals would dye the retzuos black on both sides, and we should not change from the minhag of our ancestors,חדש אסור מן התורה – “doing new things if forbidden on a Torah level”, and כל המשנה ידו על התחתונה – “anyone who wants to do something different has a disadvantage.”
  6. We aren’t any wiser than they were in previous generations, and about such a thing it is said אל תטוש תורת אמך – “don’t stray from the Torah of your mother.”
  7. There is a problem of chatzizah like we mentioned above.

The Issue of Reversed Retzuos

The Gemara (Mo’ed Kotan 25a) relates: “It once happened to Rav Huna that the retzuos of his tefillin were reversed, and he fasted forty fasts because of it.” The Shulchan Aruch (27:11) brings this l’halachah:צריך שיהיה השחור שברצועות לצד חוץ ולא יתהפכו, בין של יד בין של ראש – “The black side of the retzuos must be on the outside and one should be careful that they don’t get overturned, both for the tefillin of the hand and the tefillin of the head.”

The Mishnah Berurah (s.k. 38) writes: If the retzuos get reversed, there is a middas chasidus to fast, or to redeem the fast by giving tzedokah. There is a machlokes haposkim as to what exactly the concern is. The Kaf HaChaim (27 s.k. 51), Shu”t Zera Emes (siman 32) and the Radvaz understand that even if the retzuos are black on both sides, one must still be careful that they don’t get reversed. However, the Zera Emes writes that the implication from the Tur is, that the main concern is that the non-black side shouldn’t be facing the outside. Those that prefer the retzuos to be black on both sides argue that with this they gain that there is no concern of the retzuos being reversed, as even if they end up reversed, they remain black. However, according to many poskim they don’t actually gain anything, as they hold that even if the retzuos are black on both sides, there is still a problem, and the smooth side of the retzuah still needs to face the outside.

The Halachic Ruling of Gedolei Yisrael About Using Retzuos That Are Black on Both Sides

Not a Good Minhag

R’ Ben Tzion Cook shlita testifies that he heard from R’ Elyashiv zt”l that if a person uses retzuos that are black on both sides in order to gain the opinion of the Rambam who holds it is hiddur mitzvah to blacken the inside of the retzuos, then he is conducting himself against halachah, as the minhag is to not be concerned for the opinion of the Rambam. However, if a person uses retzuos that are black on both sides, in order to benefit from not having to fix them the entire time then he is acting according to halachah.

R' Menachem Yehuda Gross, shlita, head of Va’ad Lishkas HaKodesh (Lishkas HaKodesh, Vol. 2, pg. 159) testifies that when R’ Elyashiv zt”l replaced his retzuos he never took retzuos that were black on both sides, rather, he preferred retzuos that were black on just one side, like the minhag always was not to be worried for the opinion of the Rambam. And not like those: שקמו מחדשים ופרצו מנהג זה – “who have started to change this minhag.” In Ashrei HaIsh (Orach Chaim Vol. 1, pg. 29) they bring that R’ Elyashiv explained that the reason he did this and didn’t take retzuos blackened on the inside, outside and on both sides was because he didn’t want people to mistakenly think that one is obligated to do so, and cause them to be מוציא לעז על הראשונים – speak badly against people from previous generations.

According to R’ Nissim Karelitz zt”l (testimony from grandson) although there is no disadvantage to use retzuos that are black on both sides, he does not see a reason to buy these retzuos, and when he replaced his retzuos, he did not replace them with ones that were black on both sides.

According to R’ Chaim Kanievsky zt”l (Da’as Noteh, Tefillin, pg. 313, Teshuvah 604 and he’orah 820) since Chazal didn’t act this way, as is clear from the Gemara (Mo’ed Kotan 25a) which brings the story of Rav Huna and how he fasted when his tefillin retzuos were overturned, there is no need to act accordingly. R’ Chaim adds, that both Rashi and Tosfos (Menachos 35b) say not to blacken the inside of the retzuos, and our ancestors and forefathers never did so, therefore, we can’t come up with our new ideas and be mehadar for new things, especially as we don’t want to forget the main halachah.

When someone raised concerns that simply leaving the retzuos to soak in black dye is not considered מעשה צביעה – “an act of dyeing”, and moreover it is not considered lishmah since there is no din to blacken the inside of the retzuah, R’ Chaim answered responded that we can resolve these concerns, but nevertheless, one should not change from what was in the time of Chazal and in the days of our ancestors, and חדש אסור מן התורה – doing new things is forbidden on a Torah level.

The Admor of Babov shlita, testified that his father the Admor of Babov zt”l strongly opposed the new minhag of dyeing the retzuos on all sides, and one should not change from the minhag of our ancestors who never did this, as Minhag Yisrael Torah, and חדש אסור מן התורה.

A Minhag for Individuals but Not Something for the Public

According to R’ Shmuel Wosner zt”l (Shu”t Shevet HaLevi 9:16): הכל אמת ונכון – “everything is good and correct”, however, since all the poskim from the time of the Shulchan Aruch until today, including the Beis Yosef, the Rema in Darkei Moshe, the Levush, Radvaz, Knesses HaGedolah, and Shulchan Aruch HaRav didn’t do so, even for hiddur, there is certainly a reason they didn’t take on this easy custom, therefore, we shouldn’t change halachah. Consequently, if a few individuals want to take on a new minhag and use retzuos that are blackened on both sides they may, and they shall be blessed, however, there is no need to issue a pesak [ruling] to the general public to do this, והנח להם לישראל כי בני נביאים הם – “And leave Klal Yisrael as they are, as they are the children of prophets.”

His son R’ Ben Tzion Wosner shlita (Shu”t Shevet HaLevi, Vol. 11, siman 168, ois 2) writes at length to prove that for many reasons one shouldn’t dye his retzuos on both sides, and he says doing so is problematic. If they are black on just one side, one won’t come to stumble in having his retzuos in reverse, as if they do end up in reverse people will see and they will correct it. However, if they are black on both sides people won’t necessarily notice and they won’t correct it. [In Kovetz Ohr Yisrael (Kovetz 45) R’ Ben Tzion Wosner wrote a Teshuvah highlighting his concerns.]

R’ Gamliel HaKohen Rabinovitz shlita also testifies that he heard from his zeida R’ Levi Rabinovitz the mechaber of the Madanay HaShulchan that one shouldn’t use retzuos that are black on both sides, as if they end up in reverse other people won’t realize and they won’t warn him to correct it.

Good Idea

A Chocham Eched shlita added that we can explain the Shevet HaLevi to mean, that the gedolei Yisrael didn’t want to pasken for the general tzibbur to use retzuos blackened on both sides, since we don’t find in the poskim that one needs to be concerned for the opinion of the Rambam – not even as a hiddur, however, if a person sees for himself that he constantly needs to paint his peeling retzuos which are constantly revealing white, then there is a good solution out there for him which is to take retzuos that are soaked in black dye, however, this is not because they are more mehudar, it is simply because it makes things easier.

However, this is a big chiddush as R’ Ben Tzion Wosner starts off his Teshuvah saying “My father the holy Shevet HaLevi already wrote against it, and everything I write is just to strengthen his words, with a few small additions.” Moreover, he ends off his Teshuvah by saying, “even if one has already brought these retzuos, one should leave them aside until Eliyohu HaNavi comes, and he shouldn’t place them on his head or arm, and one who is careful with this should merit the blessing of Chazal (Menachos 44a), ‘anyone who wears tefillin should merit long life.”

R' Aharon Leib Steinman zt”l (Ke’ayol Tarog, Orach Chaim pg. 94) in his later years held that retzuos that are black on both sides was a good idea, and when he changed his retzuos in his later years he changed to retzuos that were black on both sides, and although we don’t have the minhag to go like the Rambam, nonetheless, in practice it is advantageous not to constantly need to repaint the retzuos.

Summary

Black on one side: There is a Halachah L’Moshe MiSinai that the tefillin retzuos must be black on the outside. However, on the inside they can be any color except for red.

Black on both sides: The opinion of the Rambam is that there is a hiddur to blacken the retzuos on both sides. Many poskim write that the minhag is not like this. The Arizal would blacken both sides. The Ben Ish Chai writes that the minhag is to only blacken the outside of the retzuos. The Maharal Diskin would blacken both sides. The Brisker Rav would only blacken the outside.

New type of retzuos: In recent years a new type of tefillin retzuos have become available. These retzuos are dipped in black and are black on the inside, outside and all the way through. The advantage of these retzuos is that even if they peel, they will still remain black. We mentioned above arguments for and against these new retzuos.

The issue of the retzuos being reversed: We mentioned the issur for the tefillin retzuos to be in reverse. The Kaf HaChaim and other achronim learnt that even if the retzuos are black on both sides it is still a problem. On the other hand, from the Tur it seemed that if they are black on both sides, then there is no issue if they end up being reversed.

(This week’s write-up is based on the amazing gilyon Oimek HaPeshat, gilyon 279 and the sefer Medushnei Oneg, siman 15 written by R’ Yisrael Dov Shapiro)

Last week we discussed at length the halachic requirement to have black retzuos and batim and discussed what is lechatchilah, what is bedieved, and what disqualifies the tefillin altogether (if you haven’t yet read last week’s booklet, I recommend reading it before you read this one). This week I would like to finish off this topic, and discuss tefillin retzuos that are black on both sides, and the new retzuos that have become more available in recent years, which are not only black on both sides, but are black all the way through. Should one run after these retzuos and try and get hold of them, or is it perhaps better to stick with the good old style. We will try and present the arguments for and against, and will iy’H bring the various opinions of the gedolei Yisrael.

Black On One Side

The Gemara in Menachos (35a) teaches:רצועות שחורות הלכה למשה מסיני – “The retzuos of the tefillin must be black due to a Halachah L’Moshe MiSinai.” From the Gemara it is clear that only the outside of the retzuos must be black, however, the inside can be green, black, or white. They can be any color except red, see the Gemara inside for what is wrong with red. The Rambam (Hilchos Tefillin 3:14), Tur and Shulchan Aruch (33:3) all rule accordingly, that there is a Halachah L’Moshe MiSinai that the retzuos of both the shel rosh and shel yad must be black on the outside, however, the inside of the retzuos can be any color except red. From Rashi (Menachos 35b) it is clear that animal skins have two sides, the hair side which is smooth, and the flesh side which is not, and to make the retzuos beautiful one should color the hair side which is smooth black.

Black on Both Sides

The Rambam is mechadesh (Hilchos Tefillin 3:14):ונוי הוא לתפילין שיהיו כולם שחורות הקציצה והרצועה כולה – “It is beautiful (i.e. hiddur mitzvah) for the tefillin to be completely black, both the ketzizah and the entire retzuah.” According to the Rambam, although there is no Halachah L’Moshe MiSinai dictating that both the inside and outside of the retzuah should be black, there is a hiddur mitzvah to do so.

[Some have a girsa [textual version] in the Rambam that instead of sayingונוי הוא לתפילין שיהיו כולם שחורות , it says וגנאי הוא לתפילין שיהיו כולם שחורות – “it is a disgrace for the tefillin to be completely black”. See the sefer Boruch She’omar in the name of the Smag who brings this from the Hago’as Maimonis; the Frenkel Rambam in the name of Kisvei Yad Ashkenazim; and the Magiah of the Minchas Soles (he’orah 32) who writes that this was the girsa in all the old manuscripts. However, the Radvaz writes about this girsa:וטעות הוא שנפל בספרים – “It is an error that crept into seforim”. From the Beis Yosef and Darkei Moshe it is also clear that they had the girsa ונוי הוא.]

The Darkei Moshe (ois 2) cites the Ohr Zorua (Vol. 1, siman 564) who quotes Rabbeinu Simcha who writes:הרצועות מבפנים מצוה לצבען כצבע הבתים. ועכשיו שנהגו בבתים שחורים, מצוה להשחיר הרצועות בין בפנים בין בחוץ – “There is a mitzvah to color the inside of the retzuos the same color as the batim. Now that the custom is to color the batim black, it is a mitzvah to make the retzuos black on the inside and outside.” The Ohr Zorua asks on Rabbeinu Simcha that all we find is that there is an inyan that the skin used for the retzuos should be the same type as the skin used for the batim, but we don’t find that the color must be the same as well.

The Shu”t Radvaz (Lilshonois HaRambam, siman 53, 1426) explains that we know that the best color to use for dyeing tefillin is black from the fact that there is a Halachah L’Moshe MiSinai that the outside of the retzuos should be dyed black. Once we see that black is the best color for tefillin, it is hiddur mitzvah for the retzuos to be completely black on both sides. The Radvaz brings that this is meduyak in the Rosh (Halachos Ketanos, siman 8) who writes:יש שעושים בתים הכל שיהיה של תפילין מעור לבן דלא נאמר שחורות אלא ברצועות, מכל מקום נויי תפילין הוא שחור – “Some make the batim of their tefillin from white skin as the requirement of black was only said by the retzuos. Nonetheless, it is an adornment for the tefillin that everything be black.” The Radvaz is medayek that “everything black” means to include the inside of the retzuos as well.

According to the Shu”t Yochin U’Boaz (Vol. 1, siman 150) if one blackens both sides of the retzuos he fulfills the mitzvah of זה קלי ואנוהו – hiddur mitzvah. Just like we find that there is a mitzvah to bind the lulav due to זה קלי ואנוהו, similarly there is a mitzvah to dye the batim and both sides of the retzuos black due to זה קלי ואנוהו, he proves this from the Ba’al HaTurim.

The Shu”t Zera Emes (Vol. 3, Orach Chaim, siman 3) also writes at length to show that one should dye both sides of the retzuos black due to hiddur mitzvah, however, he speaks out that it is because of hiddur mitzvah, and not because of a Halachah L’Moshe MiSinai.

Practically, most poskim write not to follow the Rambam, as is clear from the Beis Yosef, Darkei Moshe, and Knesses HaGedolah (siman 33). The Mishnah Berurah (33:21) writes: “The minhag is not to follow the Rambam regarding this, as is clear from the Beis Yosef and Darkei Moshe.”

Different Minhagim

The minhag of HaGaon Reb Dovid Baron zt”l (Arach Dovid, Hilchos Tefillin pg. 22) was to wear retzuos that were black on the inside and outside, and also on both of the sides. R’ Moshe Sternbuch (Shu”t Teshuvos V’Hanhagos 2:22, Stam KeHilchosah, Perek 24) writes that he saw the retzuos of the Maharil Diskin zt”l and they were black on both sides due to זה קלי ואנוהו. However, the Brisker Rav wasn’t stringent for this, and he would use retzuos that were painted on just one side, as even according to the Rambam it is only due to hiddur mitzvah, and with our retzuos it is likely for the black on the inside of the retzuos to come off and it may be a problem of chatzizah.

The Shu”t Maharam Brisk (Vol. 2, siman 87) explains the reason for why we would dye only one side of the retzuos. He suggests: Perhaps it is not clear to us that the blackening of the retzuos is considered beautiful, as we often see that people like to dye skins with colors other than black. It is true that there is a Halachah L’Moshe MiSinai that one should dye them black, however, we don’t know the secrets behind this. The Rambam was of the opinion that it is due to נוי לתפילין – to make the tefillin beautiful, however, this is not so simple and it could easily be some other reason, therefore, we aren’t stringent to dye both sides.

The Shu”t Minchas Elozor (Ois Chaim VeSholam 33, s.k. 2) asks on the Arizal who writes to blacken both sides of the retzuos, that this seems to go against the Gemara. He writes at length and shows that poskim make no mention of this and that we have never seen or heard anyone be stringent about it,על כן אין לעשות חדשות עד יערה עלינו רוח ממרום – “therefore, we shouldn’t start new things until a spirit from above tells us to do so.”

This concern of chatzizah is very difficult as it is clear from the Gemara, Rambam, Shulchan Aruch and all the poskim that one may dye the inside of the retzuos with any color one desires besides for red, and we don’t find it being a problem of chatzizah. Additonaly, normally we say that if something is done לנאותן – for beauty (i.e. hiddur) it is not a chatzizah and according to the Rambam the reason for this custom is because of hiddur mitzvah.

R' Yisrael Dov Shapiro in his sefer Medushnei Oneg, siman 15) suggests that what R’ Moshe Sternbuch means is that since the reason we do this today is not for hiddur, but rather for other reasons, i.e. the concern that the retzuos may turn around and face the wrong way, therefore, it is a problem of chatzizah.

R’ Chaim Kanievsky zt”l (Da’as Noteh, Tefillin pg. 314) clearly writes there is no problem of chatzizah.

Kabbolah

In Sha’ar HaKavanos (Sha’ar Inyan HaTefillin end of Derush 4) they bring from the Arizal: וגם צריך שישחירם פנים ואחור שחורות כעורב – “It is also necessary to blacken the front and back (of the retzuos), black like a raven.” The Ben Ish Chai writes about this (Year 1, Parshas Chayei Sorah, ois 4) that although according to the sod [mystical teachings], the retzuos should be dyed black both front and back as is clear from the Sha’ar HaKavanos in the name of the Arizal, “the minhag is not like this”. He further writes that he checked into the minhag of chassidim living in the holy city of Yerushalayim and they told him that some are careful to blacken both front and back and some are not. The Mekubal R’ Yaakov Sofer (Kol Ya’akov, siman 33, s.k. 13) writes the minhag was not to.

The Controversy of the New Retzuos That Are Black All the Way Through

In recent years a new method has been developed amongst those who design retzuos and these retzuos are rapidly gaining popularity. To ensure the retzuos are black on both sides they soak the leather in black ink, and this way the ink is absorbed by the entire retzuah and now the inside, outside and the middle of the retzuah is black. Since the entire retzuah is black, even if a layer gets scraped off, the retzuah still remains black, because the inner layer which is now revealed is also black. Below we will present a summary of the different opinions and arguments about whether such retzuos are advantageous, detrimental, or perhaps as good as the old ones.

Arguments in Favor

There are a number of arguments for using retzuos that are soaked in black and are black all the way through:

  1. Even if we say that there is no hiddur in halachah to use such retzuos, the reality is that these retzuos are advantageous as they will always remain black and there is no fear that the dye will ever peel off, and one doesn’t need to worry and constantly check to ensure that nothing has peeled off. Sometimes the color of the retzuos peels off and one doesn’t notice, and even if one does notice it is common to forget to have the kavonah of לשם קדושת תפילין – “for the sanctity of the tefillin” when re-dying it. The new retzuos take care of these issues.
  2. The edges of the retzuos are also black and we gain the chumrah of the Keses HaSofer who was a leading posek in the area of Stam, who entertains a possibility that the Halachah L’Moshe MiSinai to dye tefillin retzuos black includes the sides as well.
  3. The inner side of the retzuos will be black, and we gain the opinion of the Rambam who learns that there is hiddur mitzvah to dye both sides of the retzuos black, and one also gains the opinion of the Arizal who says based on kabbalah to blacken both sides.
  4. Even if the retzuos flip over and the inner side of the retuzah is on the outside, they will still be black.
  5. Some poskim write against these new retzuos as it is something:שלא נהגו בו אבותינו – “our forefather never did”, and we find that the poskim already said ולא נהגו כן – “the minhag is not like this.” However, this is not such a good argument, as in previous generations they never had the option and ability to do this, because in the past it was not possible to produce black retzuos soaked in ink from one side to the other, and only in recent years has this been invented. And the poskim who write “the minhag is not like this” weren’t referring to such a method. Moreover, the motive behind the new type of retzuos is not to gain the opinion of the Rambam, rather it is a patent on how to avoid the need of constantly checking and dyeing the retzuos. If the straps are dyed on both sides with external dye it doesn’t remove this concern, however, soaking the retzuos in black which soaks all the way through does take care of this.
  6. The concern of אל תטוש – “changing customs”, is negligible in comparison to the concern of one being a קרקפתא דלא מנח תפילין – “a head that never put on (kosher) tefillin.” In jest, one who wears tefillin that are pasul needs to be worried about אל תטוש as our forefathers wore kosher tefillin.
  7. We already mentioned above (see footnote 2) that dye on the inside of the retzuah is not a problem of chatzizah.

Arguments Against

  1. Today there are good quality retzuos available in the market and black dye almost never peels off. If it does peel off, it can easily be fixed with special tefillin dye and one should say explicitly when doing it לשם קדושת תפילין - “for the sanctity of the tefillin”, like what was done in previous generations.
  2. Halachah lema’aseh we don’t take on like the Keses HaSofer, like the Chazon Ish proved from the sefer Boruch She’omar (see last week’s booklet).
  3. We aren’t concerned for the opinion of the Rambam like the poskim say,לא נהגו כן – “the custom is not like this”, and even according to kabbalah the Ben Ish Chai writes that the minhag is to dye just the outside of the retzuos.
  4. The main concern of the retzuos flipping over is that the retzuos are the wrong way, and even if they are black on both sides, it doesn’t resolve this issue.
  5. In previous generations most of Klal Yisrael used to put on tefillin with retzuos blackened on just one side, with the inside remaining the original color of the leather, and only a few individuals would dye the retzuos black on both sides, and we should not change from the minhag of our ancestors,חדש אסור מן התורה – “doing new things if forbidden on a Torah level”, and כל המשנה ידו על התחתונה – “anyone who wants to do something different has a disadvantage.”
  6. We aren’t any wiser than they were in previous generations, and about such a thing it is said אל תטוש תורת אמך – “don’t stray from the Torah of your mother.”
  7. There is a problem of chatzizah like we mentioned above.

The Issue of Reversed Retzuos

The Gemara (Mo’ed Kotan 25a) relates: “It once happened to Rav Huna that the retzuos of his tefillin were reversed, and he fasted forty fasts because of it.” The Shulchan Aruch (27:11) brings this l’halachah:צריך שיהיה השחור שברצועות לצד חוץ ולא יתהפכו, בין של יד בין של ראש – “The black side of the retzuos must be on the outside and one should be careful that they don’t get overturned, both for the tefillin of the hand and the tefillin of the head.”

The Mishnah Berurah (s.k. 38) writes: If the retzuos get reversed, there is a middas chasidus to fast, or to redeem the fast by giving tzedokah. There is a machlokes haposkim as to what exactly the concern is. The Kaf HaChaim (27 s.k. 51), Shu”t Zera Emes (siman 32) and the Radvaz understand that even if the retzuos are black on both sides, one must still be careful that they don’t get reversed. However, the Zera Emes writes that the implication from the Tur is, that the main concern is that the non-black side shouldn’t be facing the outside. Those that prefer the retzuos to be black on both sides argue that with this they gain that there is no concern of the retzuos being reversed, as even if they end up reversed, they remain black. However, according to many poskim they don’t actually gain anything, as they hold that even if the retzuos are black on both sides, there is still a problem, and the smooth side of the retzuah still needs to face the outside.

The Halachic Ruling of Gedolei Yisrael About Using Retzuos That Are Black on Both Sides

Not a Good Minhag

R’ Ben Tzion Cook shlita testifies that he heard from R’ Elyashiv zt”l that if a person uses retzuos that are black on both sides in order to gain the opinion of the Rambam who holds it is hiddur mitzvah to blacken the inside of the retzuos, then he is conducting himself against halachah, as the minhag is to not be concerned for the opinion of the Rambam. However, if a person uses retzuos that are black on both sides, in order to benefit from not having to fix them the entire time then he is acting according to halachah.

R' Menachem Yehuda Gross, shlita, head of Va’ad Lishkas HaKodesh (Lishkas HaKodesh, Vol. 2, pg. 159) testifies that when R’ Elyashiv zt”l replaced his retzuos he never took retzuos that were black on both sides, rather, he preferred retzuos that were black on just one side, like the minhag always was not to be worried for the opinion of the Rambam. And not like those: שקמו מחדשים ופרצו מנהג זה – “who have started to change this minhag.” In Ashrei HaIsh (Orach Chaim Vol. 1, pg. 29) they bring that R’ Elyashiv explained that the reason he did this and didn’t take retzuos blackened on the inside, outside and on both sides was because he didn’t want people to mistakenly think that one is obligated to do so, and cause them to be מוציא לעז על הראשונים – speak badly against people from previous generations.

According to R’ Nissim Karelitz zt”l (testimony from grandson) although there is no disadvantage to use retzuos that are black on both sides, he does not see a reason to buy these retzuos, and when he replaced his retzuos, he did not replace them with ones that were black on both sides.

According to R’ Chaim Kanievsky zt”l (Da’as Noteh, Tefillin, pg. 313, Teshuvah 604 and he’orah 820) since Chazal didn’t act this way, as is clear from the Gemara (Mo’ed Kotan 25a) which brings the story of Rav Huna and how he fasted when his tefillin retzuos were overturned, there is no need to act accordingly. R’ Chaim adds, that both Rashi and Tosfos (Menachos 35b) say not to blacken the inside of the retzuos, and our ancestors and forefathers never did so, therefore, we can’t come up with our new ideas and be mehadar for new things, especially as we don’t want to forget the main halachah.

When someone raised concerns that simply leaving the retzuos to soak in black dye is not considered מעשה צביעה – “an act of dyeing”, and moreover it is not considered lishmah since there is no din to blacken the inside of the retzuah, R’ Chaim answered responded that we can resolve these concerns, but nevertheless, one should not change from what was in the time of Chazal and in the days of our ancestors, and חדש אסור מן התורה – doing new things is forbidden on a Torah level.

The Admor of Babov shlita, testified that his father the Admor of Babov zt”l strongly opposed the new minhag of dyeing the retzuos on all sides, and one should not change from the minhag of our ancestors who never did this, as Minhag Yisrael Torah, and חדש אסור מן התורה.

A Minhag for Individuals but Not Something for the Public

According to R’ Shmuel Wosner zt”l (Shu”t Shevet HaLevi 9:16): הכל אמת ונכון – “everything is good and correct”, however, since all the poskim from the time of the Shulchan Aruch until today, including the Beis Yosef, the Rema in Darkei Moshe, the Levush, Radvaz, Knesses HaGedolah, and Shulchan Aruch HaRav didn’t do so, even for hiddur, there is certainly a reason they didn’t take on this easy custom, therefore, we shouldn’t change halachah. Consequently, if a few individuals want to take on a new minhag and use retzuos that are blackened on both sides they may, and they shall be blessed, however, there is no need to issue a pesak [ruling] to the general public to do this, והנח להם לישראל כי בני נביאים הם – “And leave Klal Yisrael as they are, as they are the children of prophets.”

His son R’ Ben Tzion Wosner shlita (Shu”t Shevet HaLevi, Vol. 11, siman 168, ois 2) writes at length to prove that for many reasons one shouldn’t dye his retzuos on both sides, and he says doing so is problematic. If they are black on just one side, one won’t come to stumble in having his retzuos in reverse, as if they do end up in reverse people will see and they will correct it. However, if they are black on both sides people won’t necessarily notice and they won’t correct it. [In Kovetz Ohr Yisrael (Kovetz 45) R’ Ben Tzion Wosner wrote a Teshuvah highlighting his concerns.]

R’ Gamliel HaKohen Rabinovitz shlita also testifies that he heard from his zeida R’ Levi Rabinovitz the mechaber of the Madanay HaShulchan that one shouldn’t use retzuos that are black on both sides, as if they end up in reverse other people won’t realize and they won’t warn him to correct it.

Good Idea

A Chocham Eched shlita added that we can explain the Shevet HaLevi to mean, that the gedolei Yisrael didn’t want to pasken for the general tzibbur to use retzuos blackened on both sides, since we don’t find in the poskim that one needs to be concerned for the opinion of the Rambam – not even as a hiddur, however, if a person sees for himself that he constantly needs to paint his peeling retzuos which are constantly revealing white, then there is a good solution out there for him which is to take retzuos that are soaked in black dye, however, this is not because they are more mehudar, it is simply because it makes things easier.

However, this is a big chiddush as R’ Ben Tzion Wosner starts off his Teshuvah saying “My father the holy Shevet HaLevi already wrote against it, and everything I write is just to strengthen his words, with a few small additions.” Moreover, he ends off his Teshuvah by saying, “even if one has already brought these retzuos, one should leave them aside until Eliyohu HaNavi comes, and he shouldn’t place them on his head or arm, and one who is careful with this should merit the blessing of Chazal (Menachos 44a), ‘anyone who wears tefillin should merit long life.”

R' Aharon Leib Steinman zt”l (Ke’ayol Tarog, Orach Chaim pg. 94) in his later years held that retzuos that are black on both sides was a good idea, and when he changed his retzuos in his later years he changed to retzuos that were black on both sides, and although we don’t have the minhag to go like the Rambam, nonetheless, in practice it is advantageous not to constantly need to repaint the retzuos.

Summary

Black on one side: There is a Halachah L’Moshe MiSinai that the tefillin retzuos must be black on the outside. However, on the inside they can be any color except for red.

Black on both sides: The opinion of the Rambam is that there is a hiddur to blacken the retzuos on both sides. Many poskim write that the minhag is not like this. The Arizal would blacken both sides. The Ben Ish Chai writes that the minhag is to only blacken the outside of the retzuos. The Maharal Diskin would blacken both sides. The Brisker Rav would only blacken the outside.

New type of retzuos: In recent years a new type of tefillin retzuos have become available. These retzuos are dipped in black and are black on the inside, outside and all the way through. The advantage of these retzuos is that even if they peel, they will still remain black. We mentioned above arguments for and against these new retzuos.

The issue of the retzuos being reversed: We mentioned the issur for the tefillin retzuos to be in reverse. The Kaf HaChaim and other achronim learnt that even if the retzuos are black on both sides it is still a problem. On the other hand, from the Tur it seemed that if they are black on both sides, then there is no issue if they end up being reversed.

(This week’s write-up is based on the amazing gilyon Oimek HaPeshat, gilyon 279 and the sefer Medushnei Oneg, siman 15 written by R’ Yisrael Dov Shapiro)

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למודי משה | February 05, 2026